is wont to be the sharpest of all other The Apostle telleth us Col. 2. 15. that our blessed Saviour spoiled the principalities and powers and made a shew of them openly triumphing over them in his crosse All the principalities and powers of hell did then set upon him and shewed their uttermost strength and rage against him This Christ did fore-see and told his Disciples of also before hand The prince of this world commeth saith he Iohn 14. 30. and hath nothing in me as if he should say I know well that Satan in my passion which is now at hand will come and assault me with all his forces but he hath nothing nothing of his owne no corruption at all in me and therefore shall lose his labour and do me no hurt at all And as he did with Christ our head so hath he been wont to deale also with the best of his members and servants even to set upon them most fiercely in their â—ast sicknesse and that for two causes 1. Because he sees his time and opportunity that he can have with them is now so short having great wrath saith the voice from heaven Rev. 12. 12. because he knoweth that he hath but a short time 2. Because he knoweth we are then through paines and feares and distempers of body and mind like to be most weake and unable to resist him Secondly though godly men may have such conflicts with Satan and experience of his most fiery assaults upon their death-beds yet the Lord the God of peace is wont to tread downe Satan under their feet as the Apostle speakes Rom. 6. 20. before they die He useth to make them even in this life morâ— then conquerours over that distresse and anguish which his assaults hath brought them unto In all these we are more than conquerours saith he Rom. 8. 37. through him that loved us Yea the experience of many of Gods servants hath proved that these bitter conflicts of theirs have ended in more abundance of peace and comfort than ever they found in their lives before and that not inwardly onely in their owne feeling but God hath made them able also to expresse it outwardly to the exceeding comfort and admiration of them that have beene about them Thirdly and lastly although it should so fall out that the Lord for the further hardning of wicked men or for some other causes best knowne to himselfe whose judgements are unsearchable and his wayes past finding out as the Apostle speaketh Rom. 11. 33. should take away any of his servants in these fearfull fits and conflicts and utterly disable them from expressing by word or gesture the victory over them and the comfort that they have ended in yet are we to rest confidently assured of this that every one that hath lead a good and godly life doth certainly die blessedly and comfortably though we cannot perceive it Because we are to walke by faith and not by sight as the Apostle teacheth us 2 Cor. 5. 7. and more credit is to be given to the word of God than to all sense and experience of men and therefore whatsoever we heare them speake or see in the manner of their death we should resolve with Salomon Eccl. 8. 12. Yet surely I know that it shall be well with them that feare God which feare before him For the Lord hath expresly said of every godly man Prov. 14. 32. The righteous hath hope in his death And commanded us Psal. 37. 37. to marke the perfect man and behold the upright assuring us that the end of that man is peace The fourth and last thing that may be objected against that which hath been said is this if the death of all the godly be so blessed and happy why hath there beene such mourning and lamentation for their death among Gods people as we see there was both in the old Testament for the death of Iacob Gen. 50. 10. and of Samuel 1 Sam. 25. 1. and of many more and in the new Testament also for the death of Steven Acts 8. 2. and of Tabitha Acts 9. 36. and sundry others To this I answer 1. That the happinesse of the godly in their death makes nothing against our mourning for them but it is both lawfull and fit for us to mouâ—ne for the death of our Christian friends for all that 1. Out of the respect we owe unto them and out of that love and affection we are bound to shew unto them And the Apostle noteth it Rom. 1. 31. for a signe of one that is given up of God to a reprobate mind to be void of natural affection towards them that God hath linked him unto 2. Out of respect to our selves and therein unto the Lord also for we are to take it for an argument of Gods displeasure against us for our sinne when he deprives us of such friends as were his good instruments of our comfort any way So Naomi when God had taken from her her husband and her two sonnes said Ruth 1. 21. that the Lord had testified against her and the Almighty had afflicted her Secondly though it be lawfull and fit we should mourne for the death of our Christian friends yet may we not mourne for them immoderately but take heed that we exceed not this way They that weepe saith the Apostle 1 Cor. 7. 30. should be as though they wept not They must take heed their hearts be not too much taken up and oppressed with griefe I would not have you to be ignorant brethren saith he 1 Thess. 4. 13. concerning them which are asleepe that ye sorrow not even as others which have no hope And we should moderate our griefe in this case 1. Out of our respect unto the Lord who is the doer of this It is he that gives and it is he also that takes away our friends from us This quieted Iobs mind and moderated his sorrow when he had lost all his sonnes and daughters The Lord gave and the Lord hath taken away saith he Iob 1. 21. It becomes us all to stoope and submit our selves to his will in all things and to say with old Ely 1 Sam. 3. 18. It is the Lord let him do what seemeth him good And immoderate sorrow in any of our losses must needs argue a kind of murmuring and impatiency against God 2. Out of our respect unto our Christian friends whom we mourne for for death is to them we know a great advantage to die is their gaine as the Apostle speaketh Phil. 1. 21. Death makes them happy and blessed Write blessed are the dead which die in the Lord saith the voice from heaven Rev. 14. 13. For 1. Death puts an end to all their sorrowes afflictions and tentations that they were vexed with continually in this life now they rest from their labours Rev. 14. 13. 2. Death puts an end to all their infirmities which they so much complained of and perfecteth their sanctification which they so much longed after while
THE DOCTRINE OF FASTING AND PRAIER AND Humiliation for Sinne. DELIVERED In sundry Sermons at the Fast appointed by publique authority in the yeere 1625. By that Late Faithfull and Worthy Minister of Iesus Christ. ARTH. HILDERSAM LONDON Printed by George Miller for Edward Brewster and are to be sold at his shop at the great North-doore of S. Pauls at the signe of the Bible 1633. THE CONTENTS OF these Sermons SERMON I. Doctrine GOds people ought to take to heart the miseries and calamities of others the judgements of God that are executed upon others Page 2 Reason In respect had â— 1. To them that are afflicted 3 2. To the Lord. 4 3. To our selves â— Vse 1. To exhort us to take to heart gods judgments upon our brethren visited with the pestilence 8 For. 1. It is a fearefull judgement and their case is lamentable 9 2. None of us can tell how farre it may goe how neere it may come to us 11 3. If this bee neglected by us it will prove but a forerunner of some more fearefull judgment 14 2. To exhort us to make right use of it 15 1. By examining our owne hearts whether those sinnes be in us that are the speciall causes of the Plague 21 2. By taking the right course speedily to make our peace with God 21 3. By increasing our care to reforme our families 23 4. By being more mercifull to them in distresse 25 SERMON II. Doctrine A chiefe duty we are to performe to them in misery is to pray for them Pag. 27. This duty is to be performed 1. Whereby we doe expresse our love to any and whereby wee may doe them good 27 2. For all that are in misery 27 3. Specially for Gods people 28 4. In an extraordinary manner when their misery is extraordinary 28 5. Publiquely and generally when the calamitie is common and generall 29 Reason 1. The Lord is he onely that both inflicteth the judgment and is able to remove it 30 2. He commandes desires and lookes for this duty of us in this case 31 3. There is great power and force in this to relieve our afflicted brethren 31 Vse 1. To teach us what account is to be made of such as are true Israelites indeed gracious and mighty with God in prayer 33 2. To reprove such as 1. Either cannot pray or 35 2. Dâ—e not use to pray or 36 3. Will not pray 37 3. To examine our prayers and inquire how they have proved and what the causes have beene why they have proved noe better and these are 5. principally 39 SERMON III. David did not onely pray for his enemies when they were in misery but he did it in an extraordinary manner For his help in this prayer he clothed himselfe with sackcloth This was used much then in this case yet not as a religious but civill ceremony which we now are not bound to 4â— 50 Doctrine In the dayes of humiliation besides fervent prayer and the afflicting of our soules certaine outward and bodily exercises are to be used by Gods people viz. Certaine things are to bee done and perfermed as 51 1. Reading and preaching of the Word 52 2. Singing of psalmes 53 3. Almesdeeds 53 4. Censuring and reforming of grosse sinnes 53 Certaine things also are to be forborne in the day of our humiliation for our better helpe in this duty 1. All manner of meate and drinke 55 2. All costlinesse and neatenesse in apparell 55 3. Delights of all sortes 56 4. All workes of our calling And in these 4. points this abstinence is to be used for a whole day 56 5. Yea some abatement there must bee also in our naturall rest and sleepe upon this day 57 Yet are there 3. Cautions to be observed touching this abstinence 1. Outward abstinence is not the chief part of a true fast not the chiefe helpe to our prayers in it 58 2. The outward signes and helpes to humiliation must bee increased according to the increase and urgency of the cause thereof 58 3. The Law of outward abstinence in the dayes of humiliation must give place to the necessity and conveniency of man 59 Reason This abstinence is necessary in the dayes of humiliation 61 1. To helpe forward the inward humiliation of the heart 61 2. To helpe forward the fervency of the heart in prayer 62 3. To professe and make outward protestation both of our submission to God and of our repentance and desire to bee reconciled unto him 62 Vse 1. To teach us how to keepe our Fasts in the right manner 64 2. To exhort us to conscience and care in all these particular outward and bodily duties yet not resting in them but referring them to the right ends 65 3. To reprove sundry abuses which are chiefe causes of the ill successe of our Fasts 66 SERMON IV. DAvid afflicted his soule in his fast And what the meaning of the phrase is 70 Doctrine The chiefe use of a religious fast is to humble and afflict the Soule with sorrow and griefe And the chiefe thing that makes 〈◊〉 prayers powerfull with God at our fasts or any other time when they proceed from humbled and afflicted soules Yet every sorrow in this case pleaseth not God 72 Reason Of that sorrow Gods people have expressed at their fasts c. And with which God hath beene so much pleased 75 1. The fellow feeling of the miseries of others 76 2. When the Lord either by his judgements or threatnings hath declared himselfe angry with them 77 3. When they have seene God dishonored by the sinnes of others 78 4 When themselves have offended and dishonoured God by their own sinnes 79 Reason Why the Lord so much desires and delights to see his people humble themselves with sorrow and afflict their soules 80 1. The cause and roote from whence this sorrow springs 80 2. The end and effect that it tendes unto For first It makes the soule more capable of every grace and fit to receive it 80 Secondly It workes repentance unto salvation 81â— Thirdly It makes the Word and Christ and all Gods mercies sweeter unto us 81 Fourthly It makes us pray more fervently 82 Fiftly It makes us fitter to converse and walke with God 82 SERMON V. 1. Vse of the former doctrine is to exhort us to strive for this grace of godly sorrow and to be able to afflict our owne soules as David did 85 Motives to provoke us unto this 1. The example of Gods best servants 86 2. The promises God hath made unto this grace 91 SERMON VI. 3. THis is the best way to prevent the Lord from humbling and afflicting of our soules with his hand 99 Meanes to attaine to this grace of godly sorrow where in we are To use the helpe of others 1. A conscionable frequenting of the ministery of the Word 102 2. A willingnesse to bee privately admonished and reproved by some faithfull friend 106 SERMON VII THe meanes to attaine to godly sorrow and tendernesse
plague nor make right use of it unlesse every one of us enter into his owne heart aâ—d say what have I done To this end it wil be profitable for us to search the Scriptures and find out what were the speciall sinnes which either have brought the pestilence upon GODS people in former times or which the LORD hath threatned to punish in this manner and with this judgement For the first I find five great plagues of pestilence recorded in the holy Scriptures and the speciall sinnes that were the causes of them are also plainly set downe The first great plague we read of was that which is spoken of Numb 11. 33. The wrath of the LORD was kindled against the people and the LORD smote the people with a very great plague And what was the cause of that plague Surely their murmuring and discontentment at their present condition their unthankfulnesse to the LORD who had brought them out of the land of Egypt Vers. 20. their loathing of Manna Verse 6. which the Prophet for the excellency thereof calleth Angles food Psal. 78. 25. and the corne and bread of heaven Psal. 78. 24. 105. 40. their lusting after the flesh-pots of Egypt and longing to be there againe Numb 11. 45. Exod. 16. 3. Secondly Another we find mentioned Numb 14. where although the LORD was stayed by the prayer of Moses from smiting the whole congregation with the pestilence and from dis-inheriting them as He threatned to do Vers. 6. yet often of those men that were sent to search out the Land it is said Vers. 37. that they died of the plague before the LORD And the cause of this is said to be Verse 36 37. that they did bring up a slander and evil report upon the promised Land and thereby made all the congregation to murmure against Moses who had spoken so much good of it Thirdly Another great plague Moses hath set downe the story of Numb 16. 49. wherein there died foureteene thousand and seven hundred and yet then so soone as wrath was gone out from the LORD so soone as the plague was begun as we read Vers. 46 48. Aaron the true â—ype of our onely High Priest and effectuall Intercessour for us unto GOD went with his incense and stood betweene the dead and the living and made an attonement for the people and so the plague was stayed How fearefull a pestilence would that have beene if it had continued any time if it had not been presently stayed And the sin that provoked GOD to send this pestilence among His people we find to have been their murmuring and rebelling against Moses and Aaron the Ministers and servants of the LORD as it is plain by the 41 and 42 Verses of that Chapter Fourthly The fourth memorable pestilence that we read of is that which is recorded Num. 25. of which there fell in one day as the Apostle saith 1 Cor. 10. 8. three and twenty thousand Moses in setting down that story saith Numb 25. 9. those that died in the plague were twenty and foure thousand putting all together in that summe that perished at that time and for that sinne as well those whom himselfe and the judges had put to death according to the commandment of GOD Vers. 4 5. which may seeme to have beene in number about a thousand as those that perished by that plague which the LORD in His fierce anger as it is said Vers. 4. did send amongst them which were the three and twenty thousand that the Apostle speaketh of For that most of them that then perished died of an extraordinary pestilence and not all by the sword of the Magistrate as some learned men judge may appeare by that which the HOLY GHOST speaketh of it in other places as Numb 31. 16. There was a plague among the Congregation of the LORD and Iosh. 22. 17. where the very same words are used by Phinehas who had a chiefe hand in the staying of it and Psal. 106. 29 30. The plague brake in upon them then stood up Phinehas and executed judgement and so the plague was stayed And what was the cause of this strange and fearefull pestilence that consumed in one day three and twenty thousand Surely it was whoredome as both Moses Numb 25. 1 6. and the Apostle 1 Cor. 10. 8. do expresly teach us Fiftly the fift and last plague we read of in holy Scripture was in Davids time the story whereof is set downe 2 Sam. 24. 15. this went thorough all Israel from Dan even to Beersheba in three dayes and consumed in so short a time no lesse than seventy thousand men And the cause of this plague was the pride of Davids heart and the confidence he reposed in his owne strength and in the outward meanes he had to defend himselfe by and to provide for his owne safety And besides these five great plagues I find also mention made of another dangerous and strange sicknesse wherewithall the LORD in his just judgement did smite and afflict his people in the Church of Corinth which though I cannot certainly say it was the pestilence because the text doth not expresly say so yet I may boldly say it was an epidemicall disease and grievous mortality most likely to be it Many are weake and sicke among you saith the Apostle 1 Cor. 11. 30. and many sleepe that is die of it And the cause of this sicknesse and mortality the Apostle tels us was this that they came carelesly unreverently and without due preparation unto the holy Sacrament Thus you see what sinnes have brought the plague upon men in former times yea upon such as have beene GODS people by profession aswell as we And This happened unto them for ensample as the Apostle speaketh 1 Cor. 10. 11. and all the seen samples are written and recorded in Scripture of purpose for our admonition And although we read of no plagues that are recorded in the holy Scriptures but those that I have mentioned and for those sinnes yet find we diverse other sinnes also which GOD hath threatned to punish this way GODS people were afraid that He would fall upon them and consume them with the pestilence as we read Exod. 5. 3. even for their negligence of His solemne worship and service though they were then in Egypt where they could not performe it without extreme danger And because Pharaoh had despised and hardened his heart against former and smaller judgements the LORD threatneth Exod. 9. 15. to smite him and his people with the pestilence To conclude the LORD did by His Prophet Ieremiah 21. 5 6. threaten in anger and fury and in great wrath to smite the inhabitants of Ierusalem both man and beast and that they should die of a very great pestilence because they stood out in rebellion against the King of Babylon and refused to yeeld unto him as GOD had commanded them whereby it appeareth that an obstinate refusing to obey the Word and commandment of GOD in any thing though it
as of the chiefe cause why God did hide His face from His people and consumed them with His judgements Esa. 64. 7. There is noâ—e that câ—lleth upâ—n Thy Name that stirreth â—p hâ—mself to take hâ—ld of Thee By prayer the faithfull may as it were take hold on God they may hold His hands from 〈◊〉 them as Moâ—â— did when God said to him Exâ—d 32. 10. Let Me â—lone But none doth thus effectually call upon God and take hold of Him that prayeth coldly and drowsily but he onely that stirreth up and rowâ—eth himselfe unto this duty that he may do it fervently And â—urely this mâ—y be one cause why God hath given no better answer to our prayers hitherto because he seeth how cold and drowsâ—e we have beene in them how little affected we have beene with the miseries of our brethren whom we have seemed to pray for When our blessed Saviour was in His agony and his soule was exceeding sorrowfull even unto death Mat. 26. 38. His Disciples Peter and Iames and Iohn whom He desired to watch with Him and to be some helpe to Him in that His distresse fell asleepe so little sense had they of His extreme misery Mat. 26. 40. And even so have we carried our selves towards our brethren the members of Christ we have pretended a willingnesse to yeeld them our helpe in the miseries they are in but alas in the prayers that we have seemed to make for them we have beene overtaken with drowsinesse and sleepinesse we have beene in them little or nothing at all touched with the sense of their distresse But as our Saviour said then unto those His Disciples Mat 26. 41. Watch and pray So say I unto you beloved you can never do your selves or your brethren good by your prayers unlesse when you pray you watch and looke well to your hearts to keepe them from drowsinesse and senslesnesse from wandring and roving that when you pray you may pray with fervency and feeling of your owne necessities and of the necessities of them that you do pray for Let us not thinke that because we see no better fruit of our prayers the Lord hath beene displeased with us for keeping these fasts and presuming to become sâ—itors to Him for our brethren But let us rather judge that He hath therefore delayed to answer us hitherto that He might cause us hereby to cry lowder and to be more importunate and fervent with Him in our prayers For so dealt He with the good woman of Canaan Mat. 15. 22 24. 26. He did not onely delay to helpe her but by His neglecting of her and the rough answers He gave her seemed angry with her and willing to discourage her not out of any dislike He had to her or her suit wherewith doubtlesse He was much pleased but onely to increase her fervency and importunity in prayer Secondly We must pray in faith and confidence to be heard Let him aske in faith saith the Apostle Iam. 1. 6 7. els let him not think that he shall receive any thing of the Lord. And surely we have just cause to pray in faith and confidence that we shall prevaile with God in these prayers that we make for our distressed brethren Many good grounds of confidence we have 1. We have heard that it is the will and commandement of God that we should pray for them And this is the confidence that we have in Him saith the Apostle I Iâ—h 5. 14. that if we aske any thing according to His will He heareth us 2. These extraordinary prayers and fasts that we keepe are injoyned us by publique authority of our gracious Soveraigne and of the State And even that is a thing highly pleasing unto God and will much further the successe of our prayers Therefore also it is mentioned by the Holy Ghost as a matter of no small imporâ—ance in two of the most succesfull fasts that is in that of Iâ—dah 2 Chron. 20. 3. Iehoshaphat feared and set himself to seeke the Lord and proclaimed a fast throughout all ludah And in that of the Ninivites Ion. 3. 7. He caused it to be proclaimed and published through Niniveh by the decree of the King and his Nobles saying c. 3. These fasts are kept generally and every where throughout the Land and that is also a thing that God is much pleased with such prayers and dayes of humiliation that have beene so universall have beene wont much to prevaile with God as we have already heard out of Iudg. 20. 26. 2 Chron. 20. 3 13. Ion. 3. 5 7 8. 4. The nation and people that we pray for are Gods owne people and such as beare His Name Admit our Land be as sinfull as Sodom was yet remember that if there had beene but ten such in Soâ—om as we have many thousands of in our Land God had heard Abrahams prayer even for Sodom because of them Gen. 18. 32. Of our Land blessed be God we may yet say there is no nation in the world at this day that hath so many righteous persons in it or that hath the Gospell preached in it in that sincerity and power as we have Nay there is no City in the world where the Gospell is so plentifully and so faithfully preached nor wherein God is so purely worshipped as in that City that we meet together this day to pray for And what an encouragement that may be unto us in our prayers is plaine by that speech of the Prophet in his prayer unto God for Iudah Ier. 14. 9. Yet thou O Lord art in the midst of us and we are called by thy Name leave us not And this must be acknowledged for another cause why our prayers hitherto have sped no better we have not prayed in faith Many have joyned with us whose persons God never yet accepted or was well pleased with And till God have respect to Abel himselfe He will never have respect to any offâ—ing of his Gen. 4. 4. And such of us as are in the state of grace yet have we not stirred up our faith and confidence to speed in the prayers we have made Do it hereafter and thou shalt be sure to speed the better in thy prayers for it Say unto thy soule when thou preparest thy selfe to pray as David did Psal. 42. 11 Why art thou cast downe O my soule and why art thou disquieted within me Hope thou in God for I shall yet praise Him who is the health of my countenance and my God Put thy confidence in God hope and expect to receive a gracious answer from Him when thou prayest unto Him and thou shalt find better successe in thy prayers than thou hast beene wont to do Thirdly We must pray in sense of our owne unworthinesse no man is fit to pray for Gods people but he that feeles the plague of his owne heart as Salomon speaketh I King 8. 38. But how can that be will you say if I have when I pray a deepe
a reverend respect Gods people shewed even to the Word read Nehem 8 3. The eares of all the people were attentive unto the booke of the Law and ver 5. When Ezra opened the booke to read it all the people stood up Make conscience to joine with the congregation in those prayers that are read aswell as in those that are coÌ„ceaved For those that are read are holy good prayers and all the congregation should make their prayers and supplications with one accord as they did Act. 1. 14. Hold thy selfe bound to joine with the congregation in singing of Psalmes also See how well God shewed himselfe to bee pleased with this duty 2 Chron. 20. 22. When they began to sing and to praise the Lord set ambushments against the children of Ammon c. 2. Of giving according to thy ability some what to the poore Luk. 21. 23. Christ tooke notice of them that contributed and praised the poore widdow 3. To make it a day of restraint in the matter of food of all sorts so farre as thy health will permit in the matter of thy apparell so farre as decency will permit in the matter of thy delights of all sorts and in the matter of thy worldly affaires Yea 4. Of holding out in these duties a whole day 5. Take heed of hypocrisy and thinking that thy performance of these outward things will serve thy turne and merit at Gods hands When our Saviour saw what an innumerable multitude of people came to heare him in so much that they trode one upon another Luk. 12. 1. hee began to say to his Disciples first of all beware of the leaven of the Pharisees which is hypocrisy And this caveat we have all just cause to give to you in such great assemblies as this is specially at our solemne feasts take heed of hypocrisy Rest not in nor blesse your selves in the deed you have done but referre these outward things unto those right ends which I have told you they were ordained for And remember alwayes that speach of the Apostle Rom. 2. 29. Hee is a lew which is one inwardly and circumcision so is humiliation also is that of the heart in the spirit not in the letter whose praise is not of men but of God Thirdly For reproofe of sundry abuses which are chief causes why our fasts prevaile no more with God First Such are to bee reproved as refuse to joine with Gods people in this duty and will not separate themselves from their profits and delights no not so much as one day in a month though God calls them to it and the King also commaunds them to doe it But like them of Ephraim and Mâ—nasseh of whom we read 2 Chron. 30. 10. are ready to laugh the officers to scorne and to mocke them that in the Kings name require them to doe it Let no man say had we not better have their room then their company What good can wee hope to receive by having such as they to joyne with us in our fasts For as you have heard the coming of all in this case would do us good and further our prayers and this open contempt that such men in all parts doe shew may make us all fare the worse You therefore that are officers doe what you can to restraine them from their labours and to bring them hither Remember that you are also comprehended in the number of those servants to whom the charge is given Luk. 14. 23. Goe out and compell them to come in that my house may be filled Secondly Such as doe come and joyne with us though they doe that also but by the halves but so soone as they are gone forget the occasion of our fasts remember no longer the affliction of Iosâ—ph give themselves as full liberty to all delights and jollity as if there were no judgement at all upon the land Marke well how God complaines of them that in a time of common calamity did give themselves liberty even in lawfull delights Marke well that speach that you shall find Esa. 22. 14. Surely this iniquity shall not bee purged from you till yee dye saith the Lord of Hosts Why what had they done See that verse 13. Behold joy and gladnâ—sse slaying of Oxen and killing of Sheep eating of Flesh and drinking of Wine Why what evill or unlawfulnesse was there in all this True but this was that that so much provoked the Lord that they gave themselves to this jollity at such a time as the Lord God of Hosts did by his judgements call them to weeping and to mourning to baldnesse and to girding with sack cloth as wee read verse 12. That they did this with contempt of Gods judgements saying and resolving with themselves thus profanely and desperately as verse 13. Let us eate and drinke for tomorrow we shall dye And what unlawfulnesse was there in that which Amos so much complaineth of Ames 6. 4. 6. In lying upon beds of lvory or in stretching themselves upon their couches or in eating the Lambs out of the flock and the Calves out of the midst of the stall or in chaunting to the sound of the Viol and inventing to themselves instruments of musick like David or in drinking Wine in bowles and annointing themselves with the chiefe ointments Were any of these things unlawfull No but because they did this in such a time as Ioseph the Church of God was in great affliction because they did hereby declare that they were not grieved for the affliction of Ioseph because they did by thâ—se meanes put farre away from them the evill day as the Prophet speaketh vers 3. and made themselves forgetfull and senselesse of Gods judgement therefore was the Lord so highly offended with them for it Consider of these places well beloved and you will easily discerne that in such evill times as these are in times of great calamity either upon our selves or upon our brethren wee must all of us some what abridge our selves both in our feasts and in our bravery and in our lawfâ—ll delights of all sorts whatsoever When the Lords sword is sharpened to make a sore slaughter saith the Prophet Eze. 21. 10. when it is furbished that it may glister much lesse when wee see it hath aâ—â—eady made a great slaughter among our brethren as we now see it hath and is even dyed red with their blood should wee then make mirth And if the Lord will not allow us in such times the free use of our most lawfull delights what will the Lord say then to the mirth used even in this time of common calamity in our alehouses and at our wakes where lewd men of all sorts assemble themselves by troupes Ier. 5. 7. to provoke one another to all kind of lewdnesse Will there bee any hope our fasts shall doe much good while our disordred wakes are coÌ„tinued and frequented so in such times as these are Thirdly Such as having power in their hand doe not endeavour to
you complaine or have just cause to complaine you thrive not in any saving grace you are like Pharaohs kine though you live in never so good pasture yet are you still as ill favoured and leane as ever you were Gen. 41. 19. 21. 2. Many of you are extreamely ignorant and unsetled in your religion unstable soules as the Apostle speakes 2 Pet. 3. 16. 3. Many of you complaine you cannot overcome nor get power over any corruption you cry with the Apostle though not with that successe that hee did Rom. 7. 15. That which I doe I allow not for what I would that I doe not but what I hate that doe I. Learne to know the true cause of all this you were never yet rightly humbled for sinne If thou couldst be humbled and learne to mourne for thy sinne God would give thee more grace Thirdly The Lord hath promised his speciall protection assistance and mercy in the evill day the day of his wrath and judgements unto such as are rightly humbled and can mourne for their sinnes Psal. 18. 27. Thou wilt save the afflicted people and 34. 18. He saveth such as be of a contrite spirit Iob 22. 29. When men are cast downe then thou shalt say there is a lifting up he shall save the humble person And this promise God hath been wont to make good one of these three wayes 1. Either by turning away the judgment that he had threatned as 2 Chron. 32. 26. Hezechia humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem so that the wrath of the Lord came not upon them in the dayes of Hezechia Yea to shew what sound humiliation is able to doe the very counterfait of it hath beene very effectuall this way for the turning away of judgements 2 Chron. 12. 12 When Rehoboam humbled himselfe the wrath of the Lord turned from him so that he would not destroy him altogether and also in Iudah things went well The like we may see in the example of a worse man then hee 1 King 21. 29. Seest thou how Ahab humbleth himselfe before me therefore I will not bring the evill in his dayes Or 2. by hiding his servants from the judgement and providing for their safety in the common calamity as he did Iust Lot that was vexed with the filthy conversation of the Sodomites 2 Pet. 2. 7. This our God can doe verse 9. The Lord knoweth how to deliver the godly out of tentations For to him belong the issues of death Psal. 68. 20. Or 3. if he see it not good to do either of the former by sealing them setting his mark upon them giving them by his spirit further assurance of his favour and strength of grace to indure the calamity for that is Gods seale and marke Ep. 1. 13. and so did the Lord with those humbled soules that went into captivity Ezek. 9. 4. Goe through the midst of the City through the midst of Ierusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abhominations that be done in the midst thereof Consider well of this benefit I pray you 1. We live now in an evill time The plague hath devoured many thousands already and we all may see cause enough to feare it may come neerer to every one of us then yet it hath done 2. The Lord doth also threaten us with the sword You have heard of the intentions of our enemies abroad 3. All mens hearts are disquieted with feare few have any inward peace and security in their minds Learne therefore to know how wee might remedy this Certainly if we could learne to afflict our selves and mourne for our sinnes we need not feare either the plague or the papists God would be a refuge for us a refuge in times of trouble Psal. 9. 9. O that Gods people throughout the land could humble themselves more for sin for the sinnes of the land and for their owne sinnes O that we could doe it that are here now Remember what is said Prov. 14. 26. In the feare of the Lord is strong confidence and his children shall have a place of refuge Fourthly The Lord hath promised that the prayers of such shall prevaile mightily with him both for themselves and others You know what is said of Iacob Hos. 12. 4. He had power over the Angel and prevailed he wept and made supplications unto him And of Hezechiah Esa. 38. 5. I have heard thy prayers I have seene thy teares behold I will adde unto thy dayes 15. yeeres And what need we more examples when we have the Lords expresse Word and promise for this Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare Psal 34. 17. When the Prophet had said The righteous cry and the Lord heareth them he giveth this for the reason verse 18. The Lord is nigh to them that are of a broken heart 2 Chron. 7. 14. If my people that are called by my name shall humble themselves and pray then will I heare from Heaven Yea for others also God will heare them Iob 42. 8. My servant Iob shall pray for you for him will I accept 1. Wee all complaine and not without cause as Iob did Iob 30. 20. I cry unto thee and thou dost not heare me I stand up and thou regardest me not 2. And we account it if we be as we should be the cheif priviledge and comfort we have in this life to have audience and respect with God in our prayers 1 Iohn 5. 14. This is the confidence that wee have in him that if wee aske any thing according to his will he heareth us 3. Take notice of a cheif cause thereof and as thou desirest God should have more respect to thy prayers labour thou to be more humbled for thy sinnes SERMON VI. Novemb. 9. 1625. FOlloweth now the third and last motive that this is the best way to prevent the Lord from afflicting and humbling our soules with his owne hand when we have learned to humble and afflict our owne soules For this is a certaine truth sinne will bring sorrow sooner or later that cannot bee avoided Sinne is therefore called sorrow because sorrow is an inevitable effect and consequent of it Eccl. 11. When he had said verse 9. Rejoyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement he addes verse 10. Therefore remove sorrow from thy heart and put away evill from thy flesh When sinne hath gone before sorrow even sorrow and affliction of soule for sinne will follow Prov. 29. 6. In the transgression of a wicked man there is a snare that is that that will fill their hearts with deadly sorrow and heavinesse
hee sent Shemajâ—h the Prophet unto them to declare unto them the true cause of that judgement and to bring them to an effectuall sight and sense of their sinne and then not before they humbled themselves and confessed that the Lord was righteous Gods judgements and corrections without the word vse not to worke savingly Indeed they serve 1. to prepare and make the heart fitter to receive and profite by the word 2. to stirre up those sparks and make them to burne which the word had before cast into the heart and were covered as with ashes but without the word they use not to worke savingly But the word even without affliction hath done mighty things this way Ier. 23. 29. Is not my Word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces Wouldst thou then have thy heart softned Bring it to this fire if it be as hard as iron it will soften it and make it plyable bring it to this anvile where the hammer smiteth and it wil breake it For first this is ordained and sanctified of God to bee a glasse that will cleerly and evidently discover to us all our spots and deformities as the Apostle teacheth us Iam. 1. 23. Secondly God hath promised to accompany this ordinance of his with the divine power and efficacy of his holy Spirit I will be with you saith our Saviour Mat. 28. 20. unto the end of the world And therefore it is no marvell though it be so mighty this way A likely matter will you say for where have you harder and profaner hearts then such as are daily beaten upon by this hammer I answer First That the hardned and reprobate heart is made the harder by the strokes of this haÌ„mer specially such hearts as once were softned and are growne hard againe even as the Smiths iron is To 〈◊〉 the word is a savour of death unto death 2 Cor. 〈…〉 Secondly The true cause why so many heare us daily and their hearts are never a whit mollified by it is this in many of our hearers the Lord works not with us no alas in these dayes the Lord works with us but in few and if he be not with us if hee worke not with us we can doe nothing When God bad Moses take his rod and smite the rock in Horeb he told him he would stand before him on the rock and then when God stood upon the rock Moses smote the rock and water gushed out of it aboundantly Exod. 17. 5 6. If God had not beene there Moses smiting the rock would have done nothing so is it in this case Thirdly This I say that such as God hath in mercy ordained to give a soft heart unto shall feele their hearts mollified more by this then by any other meanes And if this will not soften thy heart I assure thee nothing will doe it This being so Oh that we who are Gods ministers would more diligently carefully apply our selves to this worke and stir up our selves in our ministry not onely to reprove sinne but to doe it feelingly and conscionably so as may be most effectuall to bring Gods people to sound humiliation for sinne If we would bring them to lament for sinne we must mourne to them our selves as our saviour speaketh Mat. 11. 17. and not by our Epicurisme and riotous lives proclaime unto them that we are far from having humbled soules in our selves for our owne sinnes And O that you that are Gods people would seek for and desire this helpe from us in our ministry to soften your hearts and further you in this worke of humiliation of foule for sinne Certainly you should desire and seek for all good helpes this way When God denounced against his people the heavy judgement of the Babilonish captivity and provokes them to humiliation and repentance for the preventing of it Consider yee saith he ler. 9. 17 18. and call for the mourning women that they may come and send for cunning women that they may come and let them make hast and take up a wailing for us that our eyes may runne down with teares and our eyelids gush out with waters He alludes to the custome they had in funerals and such occasions of mourning to hire certain women that by their skill in singing dolefull songs might increase their heavinesse and make them more apt to mourn But his meaning is to teach them that in such a time as that was wherein they had also just cause to mourne and humble themselves they should use all the best helps they could to provoke themselves unto sorrow And surely we should all learne to doe so in this case seeing humiliation for sinne is so necessary and the ministry of the word is a singular meanes to worke our hearts to it we should therefore desire so far as the good order that God hath established in his Church will permit to heare such as whose ministry is most powerfull and effectuall for the softning of a hard heart The second meane wherein we must use the help of others is the benefit of private admonition and reproofe They that would have their hearts softned to be able to mourne and weepe for sin must not bee unwilling to be admonished and reproved for sin in private by some faithfull friend either Minister or other but count it a great benefit and desire it rather First certainly God hath given authority and a straight charge to all his people to watch one over another and to call upon and admonish and reprove one another Heb. 10. 24. Let us consider one another to provoke unto love and to good works 2 Thes. 3. 15. Yet count him not as an enemy but admonish him as a brother Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him Secondly God hath sanctified and ordained this for a meanes to reclaime poore sinners to bring them to a saving sight and sense of their sinne and keepe them from hardning their hearts in it Matth. 18. 15. If thy brother shall trespasse against thee go and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother but if not then Verse 16. 17. take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to heare them tell it unto the Church but if he neglect to heare the Church let him be to thee as a Heathen man and a Publicane As if he had said count not his case desperate till this course have been taken with him Thirdly God hath oft blessed this course wonderfully Mel. 3. 16. Then they that feared the Lord spake oft one to another and the Lord hearkned and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought
hearts so desirous or willing to thinke of our death and future estate as we ought to be Nay 2. Most of us do wilfully refuse to thinke of death but abandon this thought by all meanes and use our utmost endeavour to keep it out of our hearts as the Persian Kings were wont to keep all mourners out of their gates Esth. 4 2. Nay 3. which is worst of all many of us for this very cause will not think of our end but banish by all meanes this meditation out of our hearts that we may sinne the more freely And with those vile men that I told you the Prophet complaines of Amos 6. 3. we put farre away the evill day of purpose that we may cause the seat of violence to come neare that without feare and checke of conscience we may run headlong into all excesse of riot that we can devise Secondly this Doctrine serves to exhorte us all to prepare for death For that is the chief reason as we have heard why we should remember and thinke of it so oft And this preparation consisteth in two things principally First We must labour to weane our hearts daily from the overmuch love of all earthly things and inure our selves to beare willingly the daily and ordinary crosses we are subject to in this life nothing makes us so unwilling and unfit to dye as the immoderate love of earthly things They are in themselves certainly Gods good blessings and he doth of his goodnesse and bounty allow us to use and enjoy them not for our necessity onely but even for our delight and comfort also he giveth us richly all things to enjoy saith the Apostle 1 Tim. 6. 17. But the love of them is a most deadly enemy to grace specially unto this grace of dying willingly and comfortably That which the Apostle saith of the love of mony 1 Tim. 6. 10. that it is the root of all evill and cause why many are even pierced thorow with many sorrows the truth whereof is never more seene then when they are to dye may be likewise said of the love of any other worldly thing Love not the world saith the Apostle 1 Iohn 2. 15. neither the things that are in the world If any man love the world the love of the father is not in him For this cause it was that our blessed Saviour when he would prepare his disciples for persecution death bears so much upon these points First That they would take heed of esteeming too highly of or overloving any of the comforts of this life Secondly That they would learne to beare willingly the ordinary crosses God is pleased to exercise them with He that loveth father or mother saith he Mat. 10. 37 38. more then me is not worthy of mee and he that loveth sonne or daughter more then me is not worthy of mee And he that taketh not his crosse and followeth after me is not worthy of me And he said to them all Luke 9. 23. if any man will come after me let him deny himselfe and take up his crosse daily and follow mee And so the Apostle saith of himselfe 1 Cor. 15. 31. that he did dye daily that is by his willing forsaking of the comforts of this life and bearing of those daily crosses that he was subject unto he learned to dye every day Secondly Our preparation for death consisteth in our care to dispatch without delay and with all diligence those things of most importance which must needs be done before we dye Because we doe not know how soone nor how suddenly death may take us Thus wee see the harvest man and travailer that are afraid to be benighted are wont to doe And we have Christs owne example for this I must worke the works of him that sent me saith he Iohn 9. 4. while it is day the night commeth when no man can worke And what is that businesse of importance will you say that we must thus dispatch without delay if we would be well prepared to dye Surely to make this sure to our selves that whensoever we dye our soules shall goe to Heaven When this businesse is once done we shall be able to dye confidently and comfortably when once we know as the Apostle speaketh of himselfe and of others of the faithfull also 2 Cor. 5. 1. that if our earthly house of this tabernacle were disolved we have a building of God an house not made with hands eternall in the Heavens then we may sâ—y as he also doth there verse 8. Therfore we are alwayes confident knowing that whilest wee are at home in the body we are absent from the Lord. It is held a good point of wisdome for a man specially if he be one that hath much to dispose to have his will alwayes in a readinesse And indeed so it is for it is commanded of God set thine house in order saith the Lord by his Prophet unto Hezechia Esa. 38. 1. for thou must dye and not live But there is one thing more needfull then that is even to set oursoules in order and to have them alwayes in a readinesse This is that one thing that is needfull of which our Saviour speaketh Luke 10. 42. It stands us upon to make our peace with God and to acquaint our selves well with him before we dye or else with what comfort can we goe unto him and appeare before him then yea we had need do it now in time of our health and without delay Acquaint thyselfe now with God saith Eliphas to Iob 22. 21 and make peace I because death commeth upon many and may doe upon us sodenly for man knoweth not his times saith Salomon Eccl. 9. 12. as the fishes that are taken in an evill net and as the birds that are caught in the snare so are the sonnes of men snared in an evill time when it cometh suddenly upon them 2. When extremity of sicknesse comes we shall be most unfit then to set our soules in order to begin our acquaintance with God or to make our peace with him Remember now thy Creatour saith Salomon Eccles. 12. 1. in the dayes of thy youth while the evill dayes come not nor the yeares drawnigh when thou shalt say I have no pleasure in them He thought age an unfit time to begin this worke in but our last sicknesse is certainly a more unfit time for it than age is Then the mind of man is wont to be so distracted and troubled what with worldly cares for them that he shall leave behind him what with the extremity of paines that use to accompany sicknesse and specially with the terrours that rise from the apprehension of his future estate and from Satans temptations that he is not made uncapable of comfort or direction by the best meanes that can bee brought unto him When Moses that excellent servant of God one of a thousand came to the Israelites at such a time though the message he brought to them were as comfortable
as any that they could heare yet could they receive no comfort or benefit at all by it Moses spake so saith the text Exod. 6. 9. unto the children of Israel but they hearkned not unto Moses for anguish of spirit and for cruell bondage 3. Admit we were never so able and fit to minde this matter then and to go about this weighty businesse admit we could be then more apt to seeke reconciliation with God than at any other time yet have we just cause to feare that because we have wilfully neglected this worke so long and presumptuously put it off till the last houre the Lord in his righteous judgement will refuse to be found of us at that time Thus we shall find the Lord hath threatned to do Prov. 1. 24 26 28 29. Because I have called saith he and ye refused I have stretched out mine hand and no man regarded I also will laugh at your calamity I will mocke when your feare commeth Then shall they call upon me but I will not answer they shall seeke me early but they shall not find me for that they hated knowledge and did not choose the feare of the Lord. Now if you shall aske me how may this be done I answer That he that would make this sure to himselfe that when he dies he shall go to heaven must do these three things 1. He must repent of all his knowne sinnes He must call them to mind bewaile them unfainedly confesse them to God and crave earnestly of him the pardon of them and resolve with himselfe to forsake them all For 1. Sinne is the sâ—ing of death as the Apostle cals it 1 Cor. 15. 56. And if that be once done away and forsaken death can never hurt a man nor hath he any cause to feare it at all 2. On the other side no man can hope to go to heaven with his sinnes unrepented of Know ye not saith the Apostle 1 Cor. 6. 9. that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdome of God Any one of these sinnes unrepented of will certainly exclude a man utterly out of the kingdome of heaven 3. Though it be dangerous for a man to live in sinne yet is it a matter of farre greater danger to him to die in sinne and to be over-taken by death before he have repented of it This our Saviour noteth as the extreme unhappinesse of the wicked Iewes and repeats it often Iohn 8. 21. 24. that they should die in their sinnes 2. Get good assurance by a lively faith that Christ is thine and then shalt thou be able to die in peace and in a certaine hope to go to heaven when thou art dead When old Simeon had seene Christ whom he had waited for by faith and longed to see and was thereby confirmed much in that faith he had in him before He blessed God anâ— said Luke 2. 28 29 30. Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation They that have once seene and embraced Christ as he did spiritually by faith I meane and not corporally onely shall die in peace and none but they can do so For 1. It is Christ onely that hath overcome death for us and taken away the sting of it When the Apostle had said 1 Cor. 15. 56. that sin is the sting of death But thanks be to God saith he Verse 57. which giveth us victory through our Lord Iesus Christ. Death is overcome so that it cannot hurt the true believer at all but him that is nor in Christ it will sting unto death even unto the second death 2. We can have no hope to come to heaven but onely through him Christ is in you saith the Apostle Col. 1. 27. the hope of glory There is no hope to come to glory but onely by Christ. Nay there is no hope to come to glory through him unlesse he be in us unlesse he dwell in us by a lively faith 3. If thou wouldst be sure to go to heaven when thou diest labour whilest thou livest to lead an unblameable a godly and fruitfull life even to do all the good that God gives thee power and opportunity to do As we have opportunity saith the Apostle Gal. 6. 10. which none of us can tell how soone it may be taken from us let us do good unto all men especially unto them that are of the houshold of faith See what comfort Hezechia found in this when he was to die Remember now O Lord I beseech thee saith he Esa. 38. 3. how I have walked before thee in truth and with a perfect heart have done that which is good in thy sight Now on his death-bed his conscience gave this comfortaâ—â—e testimony unto him that he had lead a holy life and now doth he even before the Lord comfort himselfe in that against the feare of death See also what a testimony the holy Apostle gives unto good workes even to the workes of charity and mercy in this case Charge them that are 〈◊〉 in this world saith he 1 Tim. 6. 17 19. that they 〈◊〉 good that they be rich in good workes ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life Workes of charity not as a meritorious cause of salvation but as a sure evidence that by a lively faith we have interest and title to the merits of Christ shal be rewarded with stable and durable riches in time to come and will make a man able with confidence of hope to lay hold on eternall life And that which the Apostle saith of certaine bad men 2 Cor. 11. 15. that their end shal be according to their workes may be said of all good men also their end shal be according to their workes A good life will certainly end in a blessed and comfortable death Foure things are wont to be objected against this which I will briefly give answer unto Experience sheweth daily that many do die willingly and quietly and comfortably also that have neither lived so unblameably and fruitfully nor used any such means to prepare themselves for death as you have prescribed To this I answer 1. That we may not thinke that every one that dies quietly and speakes gloriously of his willingnesse to die and of the peace and comfort that he finds in the assurance of his salvation doth die happily and comfortably indeed For the Holy Ghost speaks of some that were most wâ—cked and wretched men that have no bands in their death Psal. 73. 4. In outward things all things aswell in death as in life fall alike to good and bad as Salomon saith Eccles. 9. 2. 2. We have just cause to suspect the peace