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
the plague if we do not first make our peace with GOD all these are in vaine If we beare in our bosome the cause of the plague if we nourish and increase it daily I meane our sinnes we cannot be sure to keepe it from our townes and houses do what we can Know thou for a surety it is GOD that sends the pestilence as He saith 2 Chron. 7. 13. In this judgement above others we are said to fall into the LORDS hands as David speaketh 2 Sam. 24. 14. And as He sends it so He onely guides it whither it shall go and whither it shall not go whom it shall smite and whom it shall spare And though He do usually send it by outward and ordinary meanes yet alwayes He doth not so Some that live in the thickest of them that are infected and in a most corrupt aire do escape some that flie from the places infected into the purest aire are infected they know not how How many Physitians and Chyrurgions and nurses and keepers that have beene wont to visit the infected to sweat them to dresse their sores to wash their linnen yea how many that have daily conversed with them and lyen in bed with them also have beene knowne to have escaped the infection altogether Whereas many that have beene most carefull to keepe themselves from all that have been infected and to use all good preservatives against the contagion have beene taken by it No man may argue from hence as some foolishly have done that this disease is not in it owne nature more infectious than other diseases are No more than from this that the three noble Iewes that were cast into Nebuchadnezzars furnace received no hurt at all by it Dan. 3. 27. and that oft times one house in a street or roome in a house escape burning in the greatest fires that have beene heard of a man may conclude that fire is not in it selfe of a burning and consuming nature But in this as in the other the finger and power of GOD is to be acknowledged in restraining and setting bonds to this heavy judgement as pleaseth Him And this the LORD doubtlesse doth to hearten and encourage them that are whole to performe all necessary duties of mercy and love to them that are sicke And as the LORD can thus limit the plague of pestilence so can He if He please command it to go through our whole Land before it cease as He did through the land of Israel 2 Sam. 24. 15. from Dan to Beersheba Though we flie from it He can follow and pursue us with it as He hath done many and threatneth I will persecute and follow them with the pestilence saith He Ier. 29. 18. Though we shut our doores against it He can make it come in at our windowes as they complaine Ier. 9. 21. Death is come up to our windowes and is entred into our palaces Let no man thinke he can be sure to avoid this judgement by flying from it if he be not carefull to remove the cause of it and to make his peace with GOD. Do therefore before it come nearer to thee as the LORD Himselfe counselleth thee Amos 4. 12. Prepare to meet thy GOD. And because thou canst have no assurance in thy selfe that thou shalt be able to avoid the danger of the indignation of this King that comes against thee for ought thou knowest with so great a power learne that wisdome that our Saviour directeth thee unto Luke 14. 32. While He is yet a great way off send an ambassage and desire conditions of peacewith Him If thou wouldst be free from the feare of the plague feare GOD aright Be not afraid saith the Prophet Esa. 8. 12 13. sanctifie the LORD of hosts Himselfe and let Him be your feare and let Him be your dread If we could feare the LORD as we ought we should not need to feare any thing els in the world Be sure to make thy peace with Him which how thou mayest doe I will tell thee by and by Thirdly and lastly to cause us to take to heart and to be affected with this fearefull plague consider that if this judgement be neglected as great as it is it wil be but a fore-runner of some more fearefull judgement than this is And as our Saviour speaketh in another case Matth. 24. 8. this wil be but the beginning of our sorrowes There is a judgement that this nation hath hitherto beene preserved from to the astonishment and admiration of all the world that is greater than this for it useth to bring this and the famine also with it I meane warre The sword of our bloudy and mercilesse enemies is worse than the plague This is plaine by Davids choice 2 Sam. 24. 14. Let us fall now into the hand of the LORD for His mercies are great and let me not fall into the handof man And surely we have cause to feare that if this will do us no good GOD cannot endure to have His judgements despised Heare what He saith Levit. 26. 18. If you will not for all this hearken unto Me then I will punish you seven times more for your sinnes And certainly I may say to all you that heare me this day if you regard not nor profit by this fearfull plague you heare of in London and in other parts of the Land GOD will either bring it home to you or a worse plague than it Luke 13. 3. Except ye repent ye shall all likewise perish The second duty that this Doctrine serveth to exhort us to is that we would make right use of this judgement of GOD that is upon the Land unto our selves And that standeth in foure points First seeing 1. GOD gives us in this judgement such cause of sorrow seeing He is angry and 2 not with the Londoners onely but with us with the whole Land and 3. it may be more with us than with them and 4. seeing we know not how soon this fire that burnes our neighbours house may light upon ours We must therfore examine every one of us our own wayes This direction is given us Lam. 3. 39. 40. Wherefore doth a living man complaine a man for the punishment of his sinnes As if the Church there should say why do men mourne and fret and take on so for this judgement of GOD that is justly fallen upon them Why do they not betake themselves to the right course for the pacifying of GODS wrath Which is this and this onely Let us search and try our wayes and turne againe to the LORD Every one of us should say thus within himselfe surely the LORD is very angry with the whole Land with every one of us and what have I done to anger the LORD thus to provoke Him to this wrath Ier. 8. 6 7. The LORD chargeth the Iewes that they did not know His judgement because no man said what have I done And so surely will He judge of us We know not the meaning of the
be such as may be coloured with the best pretences will provoke Him to punish men this way So then to apply all this unto our selves seeing it is evident that we and our nation are guilty of all these sinnes for every one of which we find in the Word that GOD hath brought and threatned to bring this judgement upon His people in former times seeing we have beene 1. most unthankfull unto GOD for our deliverance out of that spirituall Egypt and house of bondage wherein our fore-fathers lived and have shewed too much desire to returne thither againe and have loathed so long the heavenly food of the Gospell of CHRIST more than ever they did that Manna and 2. have brought up and entertained a most slanderous and evill report of the promised Land and of that strait way that leads unto it speaking evill of and scorning the life and power of godlinesse and discouraging others from it murmuring against and hating to the death such of GODS servants as either by doctrine or example do presse and provoke us unto it and 3 are so ready upon every occasion to murmure and rebell against the servants and Ministers of the LORD content indeed to give them the hearing but apt to tell them if they shall deale particularly and roundly with us and require of us obedience to the truth and practise of that that we heare and professe that they take too much upon them seeing 4. whoredome doth every where so increase and abound in our Land and 5. we are every whit as proud of our owne strength and as apt to put trust in the arme of flesh as David was and 6. the holy Sacrament is in all places so commonly prophaned and those holy things given to and received without difference by such dogs and swine as have no care at all dâ—ly to prepare themselves thereunto seeing 7. the publique and solemne worship of GOD is every where so much neglected and 8 we have so hardened our hearts against and profited so little by many other judgements whereby the LORD hath witnessed His wrath from heaven against us and sought to bring us unto repentance and 9. we do continually with so great obstinacy refuse to yeeld obedience to many of the expresse commandements of GOD. Seeing I say we are guilty of all these sinnes that are the proper causes of this judgement let us therefore impute this fearefull plague whereby GOD â—ath smitten the chiefe City and many other parts of our Land unto these our sinnes and justifie the LORD in this judgement the causes whereof are so evidently to be found amongst us yea let us all feare that He will execute His fierce wrath upon us in the same manner except we repent us of and forsake these sinnes And this is the first way whereby we must make right use unto our selves of this heavy judgement of GOD that is upon the Land The second is this that seeing the LORD doth thus declare and proclaime that His anger and fury is kindled and inflamed against us all it behooves us without delay by all meanes to make our peace with GOD and to seeke reconciliation with Him Acquaint thy selfe now with Him saith Eliphaz to Iob. Chap. 22. 21. and make peace with Him thereby good shall come unto thee This and this onely is the way unto true safety and comfort And marke that he adviseth him to do it now Now is the time to do it if ever we will do it now that His hand is so stretched out against us And we are strangely hardned in our sins if howsoever we have wretchedly neglected it hitherto we will do it now If any shall aske me what must I doe and what course must I take to make my peace with GOD I answer briefly and plainly that there be three things thou must do if thou wouldest obtaine peace with GOD and if thou canst do these three things thou needest not doubt to obtaine it 1. Thou must freely and fully and particularly confesse thy sinnes unto GOD even those sinnes which I have shewed to be the chiefe causes of this judgement I said saith David Psal. 32. 5. I will confesse my transgressions unto the LORD and thou forgavest the iniquity of my sinne 2. Thou must unfainedly and fully resolve with thy selfe to cast off and forsake these and all other thy sinnes Prov. 28. 13. Who so confesseth and forsaketh his sinne shall find mercy Though thou canst not quite leave them as who can do that in this life yet if thou canst unfainedly and without dissimulation desire and purpose and resolve with thy selfe to leave them all begging strength of GOD that thou mayst be made able to do it then hast thou forsaken them in GODS account and they shall not hinder thy peace and reconciliation with GOD. In this David tooke comfort I am purposed saith he Psal. 17. 3. that my mouth shall not transgresse and Psal. 39. 1. I said I fully resolved and determined with my selfe I will take heed to my wayes 3. And lastly Thou must strive by a lively faith to lay hold on GODS mercy in CHRIST and to get His bloud sprinkled upon thy heart CHRIST is our peace as the Apostle cals Him Eph. 2. 14. Neither can we with all that we are able to do make our peace with GOD but onely through faith in Him When the destroying Angell saw the bloud of the lambe sprinkled upon the lintell and side-posts of any doore he passed by that house and smote none in it Exod. 12. 23. The third way whereby we must make right use to our selves of this judgement that we see upon others is this it must increase our care to reforme not our selves onely but our families It is a vaine thing for any man to blesse himselfe or take comfort in his repentance without this care say not if I use all good meanes to make peace with GOD for my selfe I hope the faults of my family shall never be imputed unto me Search the Scriptures and you shall find there was never any man that was himselfe reconciled and at peace with GOD but his care was that his family might feare GOD and be in favour with Him as well as himselfe Cornelius though he were a Centurion and kept a great family and had souldiers to serve him yet feared God with all his house Acts 10. 2. So soone as Zacheus himselfe was become a sonne of Abraham a true believer salvation came unto his house too Luke 19. 9. Christ promised he should have a faithfull and a religious family So speaketh Eliphaz also to Iob Iob 22. 23. If thou returne to the Almighty thou shalt be built up thou shalt put away iniquity far from thy tabernacles No man that is himselfe truly returned unto the Almighty need to be discouraged in this if he do his endeavour God hath promised that he shall be able through His gracious assistance and blessing to reforme his family though not to
Word to them Ier. 36. 7. It may be they will present their supplication before the Lord this will stirre them up to pray fervently Secondly I find singing of Psalmes used in a most publike and solemne fast 2 Chron. 20. 19. For as there be Psalmes of all sorts of mourning and lamentation as well as of thanksgiving so is the exercise of singing them a singular meanes to stirre up holy affections of all sorts Ephes. 5. 18 19. Be ye filled with the Spirit speaking to your selves in Psalmes Thirdly I find Gods people have used to joyne with their extraordinary prayers as a meanes to make them the more effectuall almes-deeds and giving to the poore Acts 10. 4. Thy prayers and thine almes-deeds are come up for a memoriall before God And no marvell for see what testimony our Saviour gives unto this Luke 11. 41. Give almes of such things as ye have and behold all things are cleane unto you Fourthly and lastly I find that in their solemne fasts they have beene wont to examine and inquire what foule sinnes have beene committed amongst them that might be the causes of Gods judgements and to censure and reforme them This to have beene the custome of Gods people may appeare by the fast that was kept in Iezrel 1 King 21. 8 10. Iesabel wrote to the Elders and Nobles there to proclaime a fast upon occasion pretended as it seemes of some great judgement on the land or on that city present or feared In this fast inquiry was made as it may appeare what should be the cause of that judgement Two false witnesses step up suborned for the nonce and charge Naboth to be the cause of that judgement for he had blasphemed God and the King And indeed of all things that can be done at a fast this hath beene held by Gods people the principall and that that would give more force to their prayers than any thing els See it in Ezra 10. 1 3. so Neâ— 9. 2. The seed of Israel upon the day of their fast separated themselves from all strangers And Verse 38. they made a solemne covenant with God and Cap. 10. 29 30. bound themselves by an oath to walke in Gods Law and to observe and do all His commandements and that they would no more match with idolaters Where this was not done by those whom it concerned where no care was taken to find out and amend those things that did provoke God to wrath the prayers of the best men in the world could never prevaile much with God See a notable example of this Iosh. 7. A better man than Ioshua could not pray a more fervent and effectuall prayer could no good man make than he did Iosh. 7. 6 9. yet the Lord was so farre from hearkening to him that He checks him for it Verse 13. Get thee up wherefore lyest thou thus upon thy face Israel hath sinned and shall never stand before their eâ—emies till they have found out and purged themselves from this sinne And as soone as Achan was found out and punished Ioshuahs prayer was heard presently Iosh 8. 1. I have shewed you what these helpes are that are â—o be used in our extraordinary prayers which consist in doing and performing of certaine duties There are some other helpes to be used which consist in forbearing and waiâ—ing our selves from some things upon that day which at other times we may lawfully use Therefore the fast-day is called a day of restraint Ioel. 1. 14. Zâ—c 7. 3. The Iewes say that on every fast that they had kept foure times a yeare during the whole time of their captiviâ—y Zac. 8. 19. they had separated themselves Now the things we must forbeare on the fast-day are five in number First All manner of food all kind of meat and drinke whatsoever So in the fast that Esther enjoyned they might neither eat nor drinke while the fast lasted Est. 4. 16. And so in the fast of Niniveh Ion. 3. 7. Let them not taste any thing let them not feed nor drinke water So of Ezra Chap. 10. 6. it is said that on the fast-day he did eat no bread nor drinke water Secondly All costlinesse and neatnesse in our apparell and attire must be forborne on that day See such examples for this as are beyond all exception even of great Princes In a private and domesticall fast I meane not a secret fast of which our Saviour saith Mat. 6. 17. When thou fastâ—st annoint thine head and wash thy face it is said of David 2 Sam. 12. 20. and of Esther Chap. 5. 1. that when their fast was ended they changed their apparell and put on that that befitted their degree which argueth plainly that while their fast lasted they had forborne to weare it And in a publike fast we have the like example of the King of Ninâ—veh Ion. 3. 6. He laid his robe from him and câ—vered himselfe with sackcloth For as bravery costlinesse and neatnesse in apparell hath great cause to puffe up our flesh and make it proud so the neglect of the costlinesse and neatnesse of our apparell when it is voluntary is a speciall meanes both to testifie and increase the humiliation of the heart So Mephibosheth sheweth his sorrow for Davids trouble 2 Sam. 19. 24. He had neither trimmed his beard nor washed his clothes from the day that the King departed till he came againe in peace So Exod. 33. 4. When the people had heard those evill tidings that God would not go with them into Canaan they mourned and no man did put on his ornaments and this they did by Gods expresse commandement as appeares in the nâ—xâ— Verse Thirdly we must abstaine while the fast lasteth from delights of all sorts from all meanes of joy and gladnesse which at other times are most lawfull Even from the delight which is taken in the mariage bed 1 Co. 7. 5. even the new-maried couple must do it Ioel 2. 16. much more from musicke Dan. 6. 18. and from all recreations whatsoever It is spoken of therefore as a foule sinne Esa. 58. 3. Behold in the day of â—our fasting ye find pleasure Fourthly We must also abstaine from the works of our calling not onely servilâ— as on other holy dayes Levit 23 7 8 21 25 35. but on the Sabbath and on the fast day all workes are forbidden Levit 16. 29 23 28 31. and that upon no small penalty Levit. 23. 30. Whatsoever soule it bee that doth any work in that same day the same soule will I destroy from among his people Fiftly and lastly We must also upon the fast day make some abatement of our naturall rest and sleep 2 Sam. 12. 16. David fasted and went in and lay all night upon the earth and Ioel 1. 13. Ly all night in sack-cloth ye ministers of my God which it was not possible for them to doe without some abatement of their ordinary rest and sleep And the reason of this is evident because as ordinary
l have sinned and have done wickedly but these sheepe what have they done He knew well that not the sinnes of those that perished in that grievous plague but his owne sinnes had a chiefe hand in provoking GOD unto that judgement So that we see that there is no one man amongst us all that hath not just reason to be affected with GODS judgements upon the Land though himselfe be spared seeing that he is a cause of it as well as they that are smitten and it may be as great a cause as they nay it may be a greater cause than any of them were And this was that that made good Nehemiah cry thus in his prayer unto GOD Neh. 1. 6. Both I and my fathers house have sinned As if he had said that Ierusalem prospers no better I and my fathers house are as great a cause as any other We have heard the Doctrine which this example of David teacheth us delivered and confirmed in a generall manner let us now come to make use of it and to apply it to our owne case and to the occasion of our meeting at this time This Doctrine therefore serveth to exhort us unto two duties 1. That we would labour to take to heart and to be rightly affected with this judgement of GOD that is now upon London and sundry other parts of the Kingdome 2. That when we are rightly affected with it we would make right use of it to our selves For the first You will say it is a needlesse exhortation for who is not affected with this plague who is not affraid of it and wherefore come we hither els if we be not affected with it I answer That none of us I feare are sufficiently affected with it and that this is the fountaine and foundation of all good uses we can make of it either for their benefit that are visited with it or for our selves that we would labour to be affected with this judgement of GOD as we ought to be I will therefore shew you what just causes we have to be deeply affected with this judgement And they are principally three First In respect of the grievousnesse of the judgement it selfe For wee shall finde this called one of GODS sore judgements Ezek. 14. 21. And when the LORD threatens that Hee Himselfe would fight against Ierusalem with an out-stretched hand and a strong arme even in anger and in fury and in great wrath Ier. 21. 5. He tels them in the next Verse how He would do this He would smite the city with a great pestilence Certainly the LORD therefore now fights against our Land yea He fighteth against it in fury and in great wrath Observe foure things in this judgement 1. What a waster it is Psal. 91. 6. it is called the destruction that wasteth at noone-day In a short time even in three dayes it consumed seventy thousand in Israel 2 Sam. 24. 15. A grievous judgement it must needs be when GOD Himselfe matcheth a pestilence of three dayes continuance as a thing of equall force to afflict and destroy with a famine of seven yeares and with flying by the space of three moneths before their enemies that pursued them as we know He doth 2 Sam. 24. 13. And hath not the pestilence that GOD hath now sent into our Land proved a terrible waster when in one weeke in one City it hath swept away three thousand five hundred eighty two 2. Consider how suddenly it takes them away that have beene smitten with it many that were well in the morning have beene dead of it before night it is therefore called the LORDS arrow Psal. 91. 5. It strikes and pierceth men suddenly with a deadly wound and Vers. 6. it is said to walke in darknesse And certainly sudden death though it be not absolutely to be prayed against yet it is to be esteemed a temporall judgement and a signe of GODS anger Let destruction come upon him at unawares saith the Prophet here Vers. 8. It must needs add much to the bitternesse of death when it comes so suddenly that a man can neither commend himselfe to GOD nor set things in order for the world before he die 3. Consider it is such a judgement as oft makes men destroyers of them whom they most love and desire to keepe alive the father setting at unawares the infection upon the child the husband on the wife a man on his dearest friend A great cause of humbling it is for a man to have killed any other man at unawares as you may see by that law Numb 35. 28. and what is it then to have killed them that are dearest to them 4. It is such a sicknesse as doth usually debarre men of many comforts that other sicke persons do enjoy First many that are visited with this sicknesse do want convenient attendance and lodging dying in the streets and high-wayes of whom that may be said Esa. 51. 20. Thy sonnes have fainted they lie at the head of all streets the fury of the LORD the rebuke of thy GOD. Secondly their friends dare not visit them which as it is a worke of mercy so it is a great meanes of comfort to the afflicted and such as CHRIST hath enjoyned us Mat. 25. 36. 3. Whereas none have so much need of spirituall comfort as they because the very disease makes them more subject to terrors and feares than others and is therefore called the terrour by night Psal. 91. 5. they poore wretches can have none to comfort them but may in anguish of soule cry out Lam. 1. 16. The comforter that should relieve my soule is farre from me So that in respect of this first consideration the grievousnesse of the judgement it selfe they may cry to us all and to all GODS people throughout the Land as Lam. 1. 12. Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow wherewith the LORD hath afflicted me in the day of His anger And will you not be affected with it Secondly if this will not serve come to a second cause we have to be deeply affected with it because none of us can tell how farre it may go how neare it may come to our owne dwellings In which respect though we may say as Namb. 16. 46. we are sure wrath is gone out from the LORD the plague is begun yet as the Psalmist saith Psal. 74. 9. There is not amongst us any that knoweth how long it will last or how farre it will spread Let no man say I am farre enough from London I dwell in a good ayre and we have taken good order to prevent all danger of this infectioâ—s disease no carriers shall come from thence to us no Londoners shall lodge amongst us These are good meanes I will not deny if they be used with that compassion that becomes Christians to shew unto them in misery and must not be neglected But all these cannot secure us from
convert the heart of every one in it yet to keepe them from open and scandalous offences Certainly we do not make the right use we ought of this heavy scourge of God unlesse we be made thereby more carefull to reforme our families For this cause the Lord said He would not conceale from Abraham His purpose against the Sodomites because He knew that he would make this use of it For I know him saith the Lord Gen. 18. 19. that he will command his children and his houshold after him and they shall keepe the way of the Lord to doe justice and judgement that the Lord may bring upon Abraham that which He hath spoken of him 1. Abraham upon the knowledge and observation of Gods wrath even upon the Sodomites would become more carefull to looke to his whole family and to reforme it 2. God would assist and blesse him in this his endeavour and he should see the fruit of it in his family 3. This care that Abraham had of his family should be a principall meanes to make good unto him all Gods promises to bring upon him and make sure unto him all the blessings and good things that God had promised unto him and without this he could have had no assurance of them O that we could once believe and take to heart these things Certainly one maine cause of this and all other judgements that are upon our Land is the want of care that is in them that professe themselves to be the people of God in reforming their families whether they of their family be drunkards or sober persons blasphemers or such as feare an oath uncleane or chast prophane or religious is all one to them The fourth and last way whereby we must make right use to our selves of this judgement is this it must make us more mercifull to them that are in distresse and more ready to relieve them Nothing will give us more assurance to be freed from the plague our selves or to find comfort and strength in it if God shall please to visit us by it than this When Gods heavy hand did hang over Nebuchadnezzar Daniel speakes thus unto him Dan. 4. 27. Wherefore O King let my counsell be acceptable unto the and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy vnto the poore if it may be a lengthning to thy tranquillity As if he should have said if any thing will lengthen thy tranquillity and keepe off the judgement threatned this is likely to do it Remember what ourblessed Saviour hath said of this Mat. 5. 7. Blessed are the mercifull for they shall obtaine mercy Nothing will give a man more assurance to find mercy with God in the time of his distresse than this will Remember also what His holy Apostle saith of this Iam. 2. 13. He shal have judgement without mercy that sheweth no mercy If either the plague or any other judgement seize upon that man that hath beene void of mercy it shal be upon him without all mixture of mercy he shall have no comfort of Gods mercy in it and mercy rejoyceth or boasteth against judgement The mercifull man shall not feare this or any other judgement before it come as other men do and if it do light upon him he shall rejoyce and find a comfortable sense of Gods mercy in it And remember this at this time especially now you have kept a day of humbling your selves before God know that there is nothing that will more grace our solemne services before God specially services of this kind nothing will make them more acceptable unto Him than when we shall therein manifest and declare our selves to be mercifull and bountifull unto the poore Is not this the fast that I have chosen saith the Lord Esa. 58. 6 7. to loose the bands of wickednesse to undoe the heavy burdens and to let the oppressed go free and that ye breake every yoke Is it not to deale thy bread to the hungry and that thou bring the poore that are cast out to thine house When thou seest the naked that thou cover him and that thou hide not thy selfe from thine own flesh SERMON II. Aug. 17. 1625. FOlloweth the duty whereby David expressed his love and compassion to these men he prayed for them For though this be not expressed in the first part of the verse where the duty is mentioned that he performed towards these men in their misery yet is it evident 1. By the expresse words of the last clause of the verse where he mentioneth the successe he had in the duty he performed for them and 2. by this also that he saith he fasted and humbled his soule for them for in all fasts and exercises of humiliation that Gods people have kept prayer was the chiefe duty they performed and all other things they did in those exercises they did onely to helpe and further themselves in prayer Esa. 58. 3. To make their voice to be heard on high and Ion. 3. 8. to make them cry more mightily unto God The Doctrine then that we are to learne from this example of David is this That a chiefe duty we are to performe to them that are in misery is to pray for them See the proofe of the point in five degrees 1. This is a chiefe duty whereby we do expresse the truth of our love unto any and whereby we may do them good When our Saviour had commanded us to love our enemies and to do good to them thâ—t hate us Mâ—t. 5. 44. He adds And prâ—y for them 2. This is duty that is to be performed by us â—owards all men 1 Tim. 2. 1. Yea even towards the wickedest men that live upon â—arth See how importunate Abraham was with God for the beastly Sodomites Gen. 18. 32. 3. This duty is to be performed specially for sâ—ch as are Gods people though it be but in outward profession This course Moses tooke to relieve Israel in a great extremity When God threatned He would destroy Israel Moses stâ—od before Him in the breach by maine force to keepe Him out to turne away His wrath Psal. 106. 23. How stood he in the breach How did he turne away Gods wrath from them By prayer Exâ—d 32. 11. Moses besought the Lord his God This course David tooke to relieve Gods people in the time of a fearefull pestiâ—ence that in a short time had consumed seventy thousand 2 Saâ— 24. 15. He was deeply affected with their misery as appeareth by the story but what course tooke he to helpe them he prayed for them 1 Chroâ— 21. 16 18. and so stayed the plague So did Moses in the very like case of the pestilence when â—râ—th was gâ—nâ— out froâ— the Lord and the plague was 〈◊〉 he chargeth Aarâ—n to tâ—ke his ceâ—ser and put fire therein from the 〈◊〉 〈◊〉 put inceâ—se on it and go quickly to the coâ—gregâ—tioâ— tâ— make an attonement for them Nâ—â—b 16. 46. True it is that signified the intercession
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
apprehension and sense of mine owne unworthinesse and sinne how can I be importâ—nate with God in my prayer How can I pray in faith or be confident that He will heare me This must needs deprive a man of all boldnesse discourage and make him afraid to speake unto God This effect the sense of sinne seemes to have had in David when he cryed Psal. 40. 12. Miâ—e iniquities have taken hold upon me so that I am not able to looke up they are more than the haires of mine head therefore mine heart faileth me But to this I answer that no faithfull man hath cause to feare this For Gods people have never beene so strong with Him in prayer as when they were most abased and dejected in themselves insense of their owne weakenesse and unworthinesse When I am weake saith the Apostle 2 Cor. 12. 10. weake and dejected in my selfe through sense of mine owne infirmities and afflictions then am I strong strong in the Lord and fittest to do Him service in an acceptable manner See an example and type of this in Iâ—cob Gen. 32. 25 26 Never was he so strong with God as when the hollow of his thigh was out of joynt He had power over the Angell over Christ the Angell of the covenant saith the Prophet Hos. 12. 4. and prevailed He wept and made supplication unto Him He found Him in Bethel Why wept he so Certainly from the sense of his owne infirmity and unworthinesse but he prevailed with God in his supplications neverthelesse but much the more for that See this also in the good woman of Canaan do you not thinke she was much abased in her selfe upon those three repulses that she had received Mat. 15. 27. yet was her prayer then most strong and effectuall with God Vers. 28. And this is surely another cause why our prayers for our brethren have beene so weake and without force with God we are too strong too well perswaded of our selves to do Gods people any good with our prayers Fourthly We must bring with us unto prayer an unfeigned desire and a full purpose and resolution of heart to reforme that that is amisse both in our selves and others and so to remove the cause of Gods displeasure that is kindled against us Certainly this would give wonderfull force unto our prayers This was that that gave such force unto the fasting and praying of the Ninivites Ion. 3. See their care and desire Let them turne every one from his evill way say the King and his Nobles in their proclamation Verse 8. and from the violence that is in their hands See also both the performance of that they resolved to do and how nothing so much prevailed with God for the successe of their prayers as this Verse 10. God saw their workes that they turned from their evill way and God repented of the evill that He had said He would do untâ— them and He did it not Therefore hath it been usuall with Gods people in their solemne fasts not onely to make full and particular confession of their sinnes but also to vow unto God that they would leave and forsake them yea they were wont solemnly to bind themselves unto this All this is evident â—eb 9. 12 38. 10. 29. When Phinehas stood up and executed judgement upon Zimri and Cozbi as Moses and the Iudges had before done of many others that were joyned unto Baal-Peor Numb 25. 4 5. and so removed the cause of Gods displeasure the plague was stayed saith the Prophet Psal. 106. 30. All the weeping of the whole congregation before the doore of the tabernacle of which we read Numb 25. 6. could do nothing without that O that God would put into the hearts of all our Magistrates not onely to appoint and keep solemne and generall fasts but also by severe execution of the lawes to remove the causes of all our plagues Our King and State blessed be God have made good Lawes against idolatry swearing prophanation of the Sabbath murther and drunkennesse but alas we want such as Phinehas to see the lawes executed upon any of these offendors and therefore it is no marvell though the plague be not stayed While these fowle sinnes are winked at and go unpunished what hope can we have that either our owne prayers or the prayers of all the Saints upon earth should prevaile with God for our Land Till the Achans be found out and punished as found they may easily be for they do every where declare their sinne as Sodom they hide it not as the Prophet speaketh Esa. 3. 9. but till they be punished as God did say to Ioshua Icsh. 7. 10 11. Get thee up wherefâ—re lyest thou thus upon thy face Israel hath sinned so will He to us why do you thus fast and pray and make such shew of humiliation as you do find out the sinnes and punish them that are the causes of Mine anger and then I wil be appeased toward you and your Land Certainly one chiefe cause why our fasting and praying hath done so little good is because this â—aâ—h not beene done Nay many of these lewd men that are guilty of these foule sinnes intrude themselves into our assemblies and joyne with us in these holy duties And we know that the sacrifice of the wicked is abomination unto the Lord Prov. 15. 8. Let me therefore exhort you beloved that as you desire to please God in this profession of humiliation that you make and to benefit your selves or your brethren by your prayers resolve both to forsake every knowne sinne and vow unto God this day amendment of life in such particulars as thine owne heart can tell thee thou hast most offended God by and which of us all is it that hath not something to reforme remembring alwayes that speech of the Prophet Psal 66. 18. If I regardiniquity in my heart the Lord will not heare me as also 2. to do what lies in thee to reforme others Fiftly and lastly We must joyne workes of mercy with our prayers 1. Let no man thinke he shall be a looser by that that he gives out of conscience towards God unto the poore He that hath pitie upon the poore lendeth unto the Lord saith the Holy Ghost Prov. 19. 17. and that that he hath given will He pay him againe 2. Of all almes that is given that is best and most pleasing unto God that is given in our Church-assemblies for it is an ordinance of God and even a Sabbath-duty that collection should be made for the poore when we meet together as is plaine by that speech of the Apostle 1 Cor. 16. 1 2. And of that that is thus given you may have much more assurance that it shal be given to them onely that have need than you can have of much of that that you give at your doores 3. There is great force in this worke of mercy to further the good successe of our prayers els would not the Angell have said thus unto Cornelius
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
Philistines 1 Sam. 7. 10. The Lord thundred with a great thunder upon the Philistines on that day the people wept so aboundantly that they are said verse 6. to have drawne water as by bucket fuls and to have powred it out before the Lord. Neither hath this beene found true at fasts onely but at all times the more the heart of him that prayeth is humbled the more power shall his prayer have with God See this in foure notable examples 1. It was a powerfull prayer that Iacob made when hee had power over the Angel and prevailed Hos. 12. 4. But marke the story and you shall find he was marvellously humbled when hee did so marvellously prevaile Christ wrastled with him and smote his thigh out of joint Gen. 32. 25. and Hos. 12. 4. it is said he wept and prayed 2. It was a powerfull prayer that Hannah the mother of Samuel made when shee that was barren by nature obtained a sonne by it but Anna was greatly humbled and afflicted in soule when shee made that prayer 1 Sam. 1. 10. She was in bitternesse of soule and prayed to the Lord and wept sore 3. It was a powerfull prayer that Hezekiah made in his sicknesse which reversed the sentence that God had given him notice of by his Prophet and procured fifteene yeeres more to bee added to his life 2 King 20. But what was it that made it so powerfull Surely it was the sorrow and humiliation of his heart For so the Lord bids the Prophet tell him 2 King 20. 5. I have heard thy prayer and have seene thy teares 4. Lastly It was a most powerfull prayer whereby Manasseh one of the horriblest sinners that ever lived prevailed so farre that God was entreated of him and heard his supplication 2 Chron. 33. 13. But when made hee that prayer See verse 12. When he had humbled himselfe greatly before the Lord. Therefore it is noted by the Prophet to bee the ordinary course of the afflicted soule that hee may prevaile in his prayer Lam. 3. 29. Hee putteth his mouth in the dust if so bee there may bee hope To breed hope in himselfe that God will regard and shew respect to his prayer he abaseth and humbleth himselfe in the lowest manner that hee can In so much as upon these manifold experiments Gods people have growne wonderfully confident in this that when they could bring their hearts to this humiliation and sorrow their prayers then should certainly prevaile with God See therefore how they have pleaded teares even before God Psal. 39. 12. Heare my prayer O Lord give care to my cry hold not thy peace at my teares Psal. 6. 6. All the night long I make my bed to swimme I water my couch with my teares verse 8. The Lord hath heard the voice of my weeping As if he should have said My teares cryed louder then my tongue could doe and the Lord had more respect to my teares then to my words The Lord I tell you makes precious account of the teares of his people Psalm 56. 8. Put thou my teares in thy bottle are they not in thy booke The reasons and grounds of this Doctrine are worthy to bee inquired into and the reason of two things must bee inquired of 1. What have beene the causes of that sorrow and humiliation that Gods people have beene wont to afflict their soules with and which God hath had so much respect unto 2. What are the reasons why God hath had such delight in this to see his people thus humbled and afflicted in their soules For the first we shall find that the reason ground of the sorrow of Gods children that God hath beene so much delighted in hath beene no wordly thing I deny not but they have also their worldly sorrowes but those make them never a whit the more acceptable to God Wee read of diverse that have had their hearts afflicted and humbled in great measure and yet their sorrow pleased God never a whit nor made their prayers ever a whit the more powerfull with him Nabals heart was heavy and sorrowfull enough 1 Sam. 25. 37. It dyed within him for griefe and feare and became as a stone and so was Iudas his heart heavy enough Mat. 27. 34. And when Esau had lost the blessing and birth-right irrecoverably Gen. 27. 34. He cryed out with a great and exceeding bitter cry Yea even at fasts many have afflicted their soules with sorrow and pleased God never a whit nor prayed ever a whit the better Esa. 58. 3. Wherefore have wee afflicted our soule and thou takest no knowledge Zach. 7. 3. Should I weep in the fift month separating my selfe as I have done these so many yeeres The Lord denies not that they afflicted their soules and wept in their fasts but saith Zach. 7. 5. they did it not unto him they respected not the Lord but themselves in their sorrow it was not a sorrow according to God Marke therefore the difference of this sorrow of the godly from the other in foure grounds and reasons of their sorrow First The godly have afflicted their soules with sorrow for the afflictions of others out of a compassion and fellow fâ—eling they have had of their miseries So did David heere This pleaseth God well as wee may see in the comfort that Iob tooke in it Iob 30. 25. Did not I weep for him that was in trouble was not my soule grieved for the poore So Ier. 13. 17. Mine eye shall weep sore and runne downe with teares because the Lords flock is carried away captive This would please God well if we could afflict our selves 1. For that fearefull sicknesse whereby God sweeps away so many of our brethren in so uncomfortable a manner they dye in our high wayes and in our fields without all meanes of comfort 2. For the poverty this brings on them that escape 3. For the captivity of the Lords flock in Bohemia and the Palatinate Secondly The godly have afflicted their soules with sorrow when the Lord hath shewed himselfe to be angry with them either by threatning them by his Word and Prophets or by executing his judgements upon them For the first see two notable examples The one Iudg. 2. 2 5. When the Lord by his messenger had chidden Israel for making a league with the Cananites and not throwing down their altars and threatned that therefore he would not drive them out of their land but they should bee as thornes in their sides and their Gods should be a snare to them they lift up their voice and wept and there was such weeping there as the name of that place was called Bochim The other example is Iosia hee was humbled in his soule and wept when he but heard the Lords threats against Iuda read out of the booke of the Law 2 Chron. 34. 27. Because thine heart was tender and thou didst humble thy selfe before the Lord thy God when thou heardst his words against this place
and humbledst thy selfe before me and didst rent thy clothes and weep before me I have even heard thee saith the Lord. Wherein also we may observe how well God is pleased to see his people fall into these passions of feare and sorrow when he by his word doth rebuke and threaten them Which the Lord also professeth Esa. 66. 2. But to this man will I looke even to him that is poore and of a contrite spirit and trembleth at my Word So when God hath shewed himselfe to bee angry and displeased with them by executing any of his judgements upon them they have then beene wont and it was their duty then to afflict their soules If her father saith the Lord of Miriam Num. 12. 14. had but spit in her face should shee not be ashamed seven dayes See a plaine proofe of this 2 Chron. 7. 13. If I send pestilence among my people if my people shall humble themselves and pray and seeke my face Marke not their owne losse by the judgement should trouble them so much as Gods anger and therefore in their prayer they seeke Gods face and favour above all things And this is very pleasing unto God to see his people humble themselves so under the strokes of his hand See a notable example of this 2 Chron. 12. 3 4. Shishak King of Egypt came against Ierusalem with a mighty Army and tooke the fenced Cities that pertained to Iudah and came to Ierusalem See what followed 2 Chron. 12. 6. The Princes of Israel and the King humbled themselves and they said the Lord is righteous And what followed upon that verse 7. And when the Lord saw that they humbled themselves the word of the Lord came to Shemajah saying they have humbled themselves therefore I will not destroy them Thirdly When they have seene God dishonored by the sins of others then have they also mourned and afflicted their soules Ieremy professeth 13 17. If you will not heare my soule shall weep in secret places for your pride So David professeth that the Zeale of Gods house the inward vexation of his soule through zealous sorrow and indignation for the neglect and profanation of Gods worship had even eaten him up and consumed him Psal. 69. 9. Specially the foule sinnes that they have knowne in the places Townes Congregations Families where themselves lived So it is said of Lot 2 Pet. 2. 8. That righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds So Paul saith the Corinthians should have done 1 Cor. 5. 2. Ye are puffed up and have not rather mourned And see how highly God is pleased with this when his people can mourn for this cause Ezek. 9. 4. And the Lord said unto him that was clothed with linen and had the writers inkhorne by his side Goe through the midst of the City through the mids of Ierusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof Fourthly and lastly The chief cause why they have beene so given to mourning and weeping why they have afflicted themselves so much hath beene their owne sinnes whereby themselves have offended and dishonoured God This David professeth was the cause why his sorrow was continually before him he was sorry for his sinne Psal. 38. 16. 17. This was the cause why Mary Magdalen wept so abundantly that shee was able to wash Christs feet with her teares shee was a sinner Luk. 7. 37 38. This sorrow God wonderfully delights in more then in all outward worship whatsoever Psal. 51. 17. The Sacrifices of God are a broken spirit a broken and contrite heart O God thou wilt not despise Now come we to the second inquiry to find out the true causes and reasons of this why God should so much desire and delight to see His people humbled with sorrow to see them afflict and chasten their soules in this manner It is said of Him that He hath pleasure in the prosperity of His servants Psal. 35 27. that He doth not afflict willingly Lam. 3. 33. that in all the afflictions of His people He is afflicted Esa. 63. 9. And indeed it is true that our sorrowes in themselves please not God but onely in respect First of the causes and fountaines from whence they proceed that is 1. They are the worke of His owne Spirit It is the Spirit of God onely that gives to any man such a fleshy and soft heart as we may see by that promise Ezek. 11. 19. I will give them one heart and will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh And I will powre upon them my spirit and they shall mourne abundantly saith the Lord Zach. 12. 10. And God must needs take pleasure in the worke of His owne grace and holy Spirit 2. These teares proceed from our love to God Kindnesse you know causeth teares more than any thing els so it is in this case Christ saith of the woman that wept so abundantly that she loved much Luke 7. 47. And that which makes men most of all to mourne for sinne is the Spirit of grace which perswades us of Gods free love to us and that Christ was pierced by and for us Zach. 12. 10. And this above many other workes of His Spirit God greatly delighteth in 1 Cor. 8. 3. If any man love God the same is knowne of Him Secondly In respect of the end that this sorrow tends unto the issue and effect of it the Lord greatly delighteth in it He seeth we have need of it 1 Pet. 1. 6. Now for a season if need be you are in heavinesse The Lord seeth it will do us much good and therefore He is so well pleased with it Eccles. 7. 3. By the sadnesse of the countenance the heart is made better 1. It makes us more capable of every grace of God and fitter to receive it As the vessell that is full can receive no good liquor but all is spilt that is powred upon it and the emptier it is the more it will receive So is it in this case Iam. 4. 6. God will give grace to the humble For knowledge Psal. 25. 9. The meeke will He teach His way and for comfort 2 Cor. 7. 6. God comforteth those that are cast downe 2. It worketh repentance unto salvation and the heart is never wont to be truly turned unto God and changed but the change begins here 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repented of 3. It makes Christ and Gods Word and Promises sweet unto us and all Gods mercies to relish well as hunger makes us relish our meat and thirst our drinke Prov. 27. 7. The full soule loatheth an hony-combe but to the hungry soule every bitter thing is sweet The prodigall when he had beene pinched with hunger
and returned And Esa. 26. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastning was upon them And we find by experience that at such a time a faithfull Minister may much better worke up on the hearts of men to bring them to remorse and repentance then at another time According to that speach of Elihu Iob 33. 22 24. When a mans soule draweth neere to the grave if there bee then a messenger with him an interpreter one of a thousand to shew unto man his uprightnesse then he is gracious unto him And so speaketh Davidâ—lso â—lso Psal. 94. 12. Blessed is the man whom thou chastnest ô Lord and teachest him out of thy Law This is a singular favour of God when correction and instruction goe together And herein wee are bound to acknowledge the great mercy of God to our Land that in the time of so generall and grievous visitation as hath been upon it he hath put it into the Kings heart to command so much preaching that thereby the hearts of the people might bee effectually wrought upon now the Lord hath so by his judgement prepared them And certainly if in such a time the word doe not work upon mens hearts it will never doe them good Fiftly and lastly When wee feele a secret pensivenesse and sadnesse to come upon our hearts so as they even melt within us like ground that thaweth after a frost so as we could even weepe abundantly this is an excellent season and opportunity to bring our hearts unto godly sorrow in For 1. sadnesse and heavinesse maketh the heart more apt to bee wrought to goodnesse Eccle. 7. 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better 2. This is the way to turne the streame and current of our sorrow the right way by making our sin our greatest sorrow as indeed it ought to bee because it is the onely just cause of all other our sorrowes Lam. 3. 39. 40. Wherefore doth a living man complaine a man for the punishment of his sinnes Let us search and try our wayes and turne againe unto the Lord. And surely to conclude this first point in this we have all cause to acknowledge our owne folly and to bee humbled for it and to impute that want of grace and ability that is in us to mourne for our sins unto this that wee have neglected these times and seasons whereby we might have beene so much helped in this work We know the fittest seasons for the plowing and breaking up of our ground and we carefully observe them but we know not or care not to observe the fittest seasons for the breaking up of the fallow ground of our hearts which yet concerneth us much more then the other doth Breake up your fâ—llow ground saith the Prophet Ier. 4. 3. and sow not among thornes The second thing wee must doe to worke our hearts to godly sorrow is this after we have made choise of a fit time to goe about this work we must also make choise of a fit place for it even such as wherein we may be most free from all distractions For though this also be but a circumstance yet may it yeeld us some help in all exeâ—cises of devotioÌ„ Christ bids us make choise of a secret place for our private prayer Mat. 6. 6. And so did he himsâ—lfe Mar 1. 35. Hee went out and departed into a solitary place and there prayed And Act. 10. 9. Peter went up to the top of the house to pray So though it be no shame for a man to weepe for his sinnes as we have heard Gods people have done abundantly in their solemne fasts yet is a solitary and secret place the fittest to worke our hearts unto godly sorrow Commune with your own hearts upon your beds in secret saith David Psal. 4. 4. and be still Hâ—Zechiah turned his face to the wall when he prayed and wept so sore Esa. 38. 2 3. And Ieremiah 13. 17. saith his soule should weepe in secret And Zâ—ch 12. 12. it is said they should mourne every family apart the husband apart and the wife apart And Ieremy describing the man that is humbled under Gods hand aright saith Lam. 3. 28. Hee sitteth alone and keepeth silence Thirdly When wee have made choise of a fit time and a fit place also for this businesse then must we examine our hearts seriously and impartially And in this examination two things are to be performed by us 1. We must labour to find out and call to mind our sinnes for which wee should bee humbled 2. We must lay them to our hearts and so consider and weigh with our selves the hainousnesse of them and aggravate them against our selves that we may be affected with them For the first Hee that desires to have his heart humbled and to bee able to mourne for his sinnes must labour by diligent search and examination to finde out his sinnes and call them to mind and set them before his face Bring it againe to mind ô yee transgressours saith the Lord Esa. 46. 8. Let not man be affraid or unwilling to doe this To commit sinne is dangerous and hurtfull to thy soule but to call thy sinnes to remembrance hath no danger in it will doe thee no hurt at all to have an enemy or a mortall disease upon thee is dangerous and hurtfull but to be aware of them to know them when thou hast them may doe thee much good Iob knew this well and therefore prayeth earnestly to God to helpe him in this Iob 13. 23. Make mee to know my transgression and my sinne For 1. till then thou canst never truly mourne for thy sin and repent of it Ier. 8. 6. No man repented himselfe of his wickednesse saying what have I done To know in generall and in grosse that thou art a sinner wil never huÌ„ble thee aright thou must know thy sins in particular or thou canst never truely repent This was that that humbled Gods people so in the dayes of Samuel 1 Sam. 12. 19. Wee have added to allour other sinnes this evill to aske a King This was that that humbled those 3000. mentioned Act. 2. 36 37. and pricked them at the heart God made knowne to them their sinne in particular even that hainous sinne of crucifying the Lord of life 2. It is profitable for us in another respect For the more carefull we are to remember our sinnes and call them to mind the more ready will the Lord bee to forget them and cast them behind his back This is plaine by that prayer David maketh Psalm 51. 1 2 3. Have mercy upon me ô God wash me throughly from my iniquity for I know my transgressions and my sinne is ever before mee But if thou strive to forget them never to thinke of them to cast them behind thy back bee thou sure God will remember them and never have them out of his eye Thou hast
sinnes that have provoked God to those judgements trouble him most I will declare mine iniquitie saith David Psal. 38. 18. and be sory for my sinne And Ezek. 7. 16. They shall be on the mountaines like the dâ—ves of the valleyes all of them mourning every man for 〈◊〉 iniquity Yea even wheÌ„ Gods judgements do presse and humble him most yet â—he is more troubled for his sinne then for the affliction that is upon him as wee shall see in that prayer of David Psal. 25. 18. Looke upon my affliction and my paine and forgive all my sinnes And so it is said of Gods people in Ezras time when the Lord by a judgement of immoderate raine had testified his displeasure against them Ezra 10. 9 They trembled because of this matter their sinne in marrying Idolaters and for the great raine Their sinne was the chief thing they trembled for Let us then examine our sorrow by this first note alas many blesse themselves in this that they have beene much given to sorrow and heavinesse 1. If sorrow be good saith many a one I have had enough of that Yea upon this they ground their hope that they shall escape the wrath to come because they have endured so much sorrow in this life I have had my punishment in this life saith he Alas poore wretch of all thy sorrowes that thou hast endured I may say as our Saviour doth in another case Mat. 24. 8. All these are but the beginning of sorrows worldly sorrowes are but the beginning of hellish sorrowes The Devils also beleeve and tremble after this sort as the Apostle speaketh Iam. 2. 19. They are troubled exceedingly more then ever thou couldst be with the apprehension and sense of the punishment which they undoubtedly bâ—leeve is prepared for them 2. Many of you are oft troubled with sadnesse and heavinesse of heart and can say as Iob 23. 16. God maketh my heart soft and the Almighty troubleth me O that thou couldst turne the streame of thy sorrow the right way from sorrowing for thy affliction to sorrowing for thy sinne One houre spent in sorrowing for thy sin will yeeld thee more true comfort then a thousand spent in sorrowing for thy affliction will doe 3. And we all now assembled to professe our humiliation for the manifold tokens of Gods anger upon his Church and this land must examine the truth of our hearts in this whether we can aswell mourne for the sinnes of the land as for the judgements of God that are upon it and are threatned against it See a notable example of this in Nehemiah Chap. 1. when he heard of the great affliction and reproach Gods people were in at Ierusalem verse 3. How the wals of Ierusalem were broken downe and the gates thereof burnt with fire he sat downe and wept and mourned certaine dayes and fasted and prayed before the God of Heaven as he saith verse 4. But what is it that most humbled and troubled his heart in this his fast Surely not so much the judgement whereby God had shewed himselfe to be angry with them as their sinnes whereby they had made him angry as you shall see verse 6. 7. and surely the sinnes of the land ought to trouble us more then any of the judgements either persent or imminent though they bee very great and fearefull For 1. they give us cause to feare far heavier then these be and God hath said of England as hee said once of the Kingdome of Iuda Ezek. 21. 27. I will overturne everturne overturne it and it shall be no more 2. If it were not for the sinnes of the land these judgements would vanish or doe us no hurt at all 1 Cor. 15. 56. The sting of death is sinne And of one sinne the sinne of Idolatry specially being openly committed and alas our land standeth guilty of that and of many more it is said Exod. 32. 25. Moses saw though every blind foole could not see it that the people were naked for Aaron had made them naked to their shame before their enemies Alas the sinnes of the land make us naked to our enemies abroad and to our treacherous and bloudy Papists at home do what we can to defend and arme our selves till our sinnes be repented of till they be removed we shall be found to be a naked people We cannot stand before our enemies till the accursed thing till Achâ—n betaken away Iosh. 7. 13. and alas we have many Achans amongst us So many of you therefore as have hearts that can mourne that can be humbled mourne for the sinnes of the land and by the first note approve unto God and to your owne hearts the truth of your humiliation that you professe this day And so much for the first note Secondly He that is truly humbled mourneth for sinne not so much in respect to himselfe of the hurt and danger that his sinne bringeth upon himselfe as in respect to God because he is offended and dishonoured by his sinne Saving sorrow is therefore called 2 Cor. 7. 10. Godly sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow that respecteth God and is opposed to worldly sorrow that respecteth onely the crosses and miseries that sinne maketh us subject unto I graunt 1. It is not unlawfull to bee troubled for sinne even out of respect to the punishment and misery that it will bring upon us As a man may have respect to this in his feare that keepeth him from committing sinne so may he also in his sorrow for it after it is committed Iob giveth this for a reason why he durst not sinne For destruction from God saith he Iob 31. 23. was a terrour to me And so doth Paul 2 Cor. 5. 11. Knowing therefore the terrours of the Lord we persuade men 2. Sound and saving humiliation for sinne useth to begin in this legall compunction and terror which hath respect onely to the misery that sinne bringeth us to And not one of an hundred doe ever come to mourne for sinne in respect to God till they have first learned to mourne for sinne in respect to themselves this prepareth maketh way for and draweth in the other as the prick of the needle doth the threed So it is said of those three thousand that were converted by Peter Act. 2. 37. that they were first pricked in their hearts that is with this legall sorrow and feare But though this bee a lawfull and good thing to mourne and be troubled for sinne even in respect of the misery it maketh us obnoxious unto yet is not this sufficient to prove our humiliation and sorrow for sinne to be sound and sincere for many an hypocrite hath gone so farre they have beene greatly humbled and troubled for their sinnes O how Pharaoh complained and cried out of his sinne Exod. 9. 27. He saith to Moses and Aaron I have sinned the Lord is righteous and I and my people are wicked And so did Iudas Mat. 27. 3. 4. He repented himselfe cryed out saying
land of darknes and to the shadow of death that is before I dye yea even the souls also of all wicked men shall after death abide in darkenesse everlasting And so their misery is expressed Mat. 22. 13. Cast him into outer darknesse there shall bee weeping and gnashing of teeth Secondly Observe the reason why he would have these dayes of darknesse to be remembred and thought upon because they are many saith he a great many more then the time we can hope to spend here In which respect death is called Ier. 51. 57. a perpetuall sleepe and we use to call our grave our long home And even for this cause it behooves us to be more careful to provide well for our future estate then for this present life As all wise men will care more for and bestow more cost upon that house and land which they hold in free hold or by inheritance then upon that where they are but tenants at will or hold for term of life onely Thirdly and lastly observe the conclusion which he infers upon this admonition and charge all that cometh that man getteth and enjoyeth heere is vanity and emptinesse no sound comfort or contentment of heart is to be found in it The principall point then that is to be observed you see in these words is the admonition and charge that Salomon gives heere to remember the dayes of darkenesse and from thence this Doctrine ariseth for our instruction That it is profitable and necessary for all men even in their best health in their greatest prosperity to remember and thinke oft of their death and of their future estate Two sorts of witnesses I will produce for the confirmation of this The first is of good men who have thus judged of the meditation of death This appeareth 1. by their practise they have beene wont to thinke much of their change This was Iobs daily meditation All the dayes of my warfare saith he Iob 14. 14. for so I read it with sundry of the best interpreters will I waite till my change come Neither did he onely in the times of his misery and affliction thinke thus of his change and wait for it but in the dayes of his greatest prosperity also as appeares by that which he saith Iob 3. 25. the thing that I greatly feared is come upon me and that which I was afraid of it come unto me When he was in the height and strength of his peace and health hee lived in continuall feare and expectation of a change Secondly It appeares that they judged it profitable and necessary to thinke much of their end by the helps they were wont to use to keepe their death alwayes in their remembrance For 1. they counted it their wisdome to visit the sick and goe oft to the house of mourning even for this purpose The heart of the wise is in the house of mourning saith Salomon Eccl. 7. 4. and why did they account it their wisedome to do so he had given us the reason of that in the 2. verse for this is the end of all men saith he and the living will lay it to his heart Secondly to this end also they were wont to make their sepulchers in their lifetime so did Asa one of the good Kings of Iuda 2 Chro. 16. 14. and so did good Iosia also 2 Kings 23. 30. and so did Ioseph of Arimathea Mat. 27. 60. Thirdly and lastly they were wont in their prayers earnestly to beg helpe of God this waye Teach us to number our dayes say Gods people to God in their prayer Psal. 90. 12. that is teach us to consider the shortnesse and uncertainty of our life as David interpreted that prayer of Moses in another prayer of his to the same effect Psal. 39. 4. Lord make â—ee to know mine end and the number of my dayes what it is that I may know how fraile I am Because they knew well on the one side how usefull and necessary it was for them oft to thinke of the uncertainty and shortnesse of their life and on the other side how hard a thing it was for them to keep this in their mind how apt they were to grow forgetfull of it therefore they did earnestly sue unto God that by his Holy Spirit he would please to helpe them in this case And this is my first sort of witnesses The second is the Lord himselfe for hee hath also declared himselfe to judge so of the benefit and necessity of this meditation 1. By that earnest charge which our Saviour giveth to his Disciples concerning this Mar. 13. 35. Watch yee therefore for ye know not when the master of the house commeth at even or at mid-night or at the cockerowing or in the morning and verse 37. And what I say unto you I say unto all that is live in a continuall expectation of your end and of the account you must bee called unto because you know not how soone and suddaine it may be 2. By that patheticall with the Lord uttereth Deu. 32. 29. O that they were wise that they understood this that they would consider their latter end He wisheth his people would understand and consider also think and meditate seriously of their latter end and he accounts it a high point of wisdome for them to doe so I know well that the meditation and thought of death is bitter to the flesh and useth to breed much heavinesse and feare in the heart And this is a chief thing that makes men unwilling to entertaine it But as many other bitter things are most wholsom and soveraigne even so is this Thus doth Salomon answer this very objection which hee knew men would be apt to make against that which he had said shewing the benefit of going to those houses where people are mourning for the sicknesse or death of their friends Alas will men say if we should use to doe so we should never be merry but sad and pensive and melancholick O saith he Eccl. 7. 3. but sorrow is better then laughter for by the sadnesse of the countenance the heart is made better Three great benefits we may receive by thinking oft and seriously of our latter end Which may serve for the Reasons and Grounds of the Doctrine 1. This would season all our pleasures and earthly contents so as we should be kept from surfetting of them He that is perswaded of the necessity of watching continually for the Lords comming and resolved to doe so will keepe himselfe sober from being overcome with the immoderate love of any earthly thing As he that knowes he must keepe the watch in a besieged City will be sure to keepe himselfe from taking too much drink Because the time is short saith the Apostle 1 Cor. 7. 29. therefore let him that rejoiceth be as though he rejoiced not As if he should say take heed of rejoycing too much in any earthly thing because our time here is but short Therefore our Saviour at
a great feast Mar. 14. 5. 8. fals into a meditation and speech of his death and buriall And this was also it seemes the reason why sundry good men were wont to make their sepulchers in their gardens the places of their greatest solace and delight So we read that Mâ—nâ—sses did after his humiliation and repentance 2 King 21. 18. And so did Ioseph of Arimathea also as wee may see Ioh. 19. 41. Secondly nothing would have more force then this to restraine us from sinne and to breed in us a care to please God in all things This reason is given in that prayer Psal. 90. 12. So teach us to number our dayes that we may apply our hearts unto wisdome If we could number our dayes well and consider how few they are like to be this would make us apply our hearts to wisdome and piety more seriously than we do Experience shewes this even in the worst men O what Saints seeme many of them to be in their extreme sicknesse How fearfull are they then to offend God in any thing Nay no man almost is so desperately wicked that durst do any thing his conscience knew to be sinne if he thought he must die instantly so soone as he had done it Durst any man give himselfe liberty to be drunke if he considered he might die while he is drunke as Elah did 2 King 16. 9 10. Or durst any man commit whoredome if he could seriously thinke of this that God might strike him suddenly even while he is in that filthy act as he did Zimri and Cozby Numb 25. 8. Therefore also we shall find this oft noted for a chiefe cause of many grosse sins that men live in even the wilfull forgetting of their change and putting it out of their mind David speaking of the prophane man Psal. 10. 4. who through the pride of his countenance will not seeke after God God is not in all his thoughts giveth this for a reason of all this prophanenesse Verse 6. He hath said in his heart I shall not be moved I shall never be in adversity And the Prophet speaking of unjust and cruell men that did oppresse the poore gives this for the reason of it Amos 6. 3. because they did by all meanes put out of their minds the thought of their death and the judgement that they must come unto Ye put farre away saith he the evill day and cause the seat of violence to come neare Thirdly and lastly nothing would be of more force to worke in us a care to prepare our selves for death that it may not take us at unawares before we be ready for it then this if we would oft and seriously think of it And this would be doubtlesse a great benefit and advantage unto us This is a point of true wisdome and ought to be the chiefe care of every Christian to provide that he may die well Heare counsâ—ll and receive instruction saith Salomon Proverb 19. 20. that thou maist be wise at thy latter end This is one maine end we should aime at in all our hearing and seeking knowledge that we may learne to die well This was the Apostles chiefe care that he might finish his course with joy Act. 20. 24. And on the other side it is the most dangerous and wofull negligence that a man can fall into not to prepare before hand and provide that he may die well O it is a most miserable thing for death to take us at unawares before we be ready Take heed to your selves saith our Saviour Luke 21 36. that that come not upon you unawares Sudden death certainly is a kind of temporall judgement even unto the best men and so farre forth may be prayed against because the best man is not so well prepared for death in the time of his health and prosperity but he hath just cause to desire and endeavour also to prepare himselfe better for it before he die True it is we should be at all times as Gods people were when they did eat the passeover Exod. 12. 11. with their loines girded their shoes on their feet and their staves in their hand ready to passe from this Egypt unto our heavenly Canaan But though every man should be yet no man is so well prepared at all times as he ought to be But sudden death is to a wicked man that is not at all prepared for it more then a temporall judgement Though a man have made his will before-hand and have it in a readinesse lying by him yet may he esteeme it a good temporall blessing when his last sicknesse whereby God visits him is not so violent but he may be able to review it and adde or alter some small things in it before his death And on the other side it may justly be accounted a temporall judgement upon him when God takes him away with a dead Palsie or Apoplexy that would disable him from doing so much And yet if he do die of such a disease the matter is not great because he had made his will before and disposed of his maine estate according to his mind But it is we know a matter of great danger and inconvenience for a rich man that hath not made his will before to be taken with such a sicknesse at his end And even so is it in this case Sudden death is no such judgement to Gods child who is for the maine prepared for it as it is to the wicked man who is not at all prepared for it It is certainly a dangerous and fearfull thing for a man to live out of Gods favour and void of grace at any time but to die in that estate is the very up-shot of all misery And so the Holy Ghost speaketh of it Eliphaz speaking of the extreme unhappinesse of wicked men he concludes it thus Iob 4. 21. They even die without wisdome saith he as if he should say and what can be said more to prove them most wretched men So speaketh the Prophet when he would describe the misery of the man that hath gotten a great deale of wealth by oppression and fraud Ier. 17. 11. at his end he shall be a foole saith he he shal be utterly void of true wisdome and grace even when he dies And this must needs be so because there is no possibility of repenting and turning unto God of recovering his favour or obtaining any grace from him after death He that dies without grace must to judgement presently so soone as he is dead Heb. 9. 27. And hell followes with death saith the Holy Ghost Rev. 6. 8. q. d. they go hand in hand as judgement is immediately passed upon them that die out of Gods favour so hell is ready presently â—o receive them Now this Doctrine which you have heard thus opened and confirmed unto you is of great use First to reprove and condemne us all of great folly and madnesse 1. None of us are so carefull to nourish this thought and meditation in our