hee sent Shemajâ—h the Prophet unto them to declare unto them the true cause of that judgement and to bring them to an effectuall sight and sense of their sinne and then not before they humbled themselves and confessed that the Lord was righteous Gods judgements and corrections without the word vse not to worke savingly Indeed they serve 1. to prepare and make the heart fitter to receive and profite by the word 2. to stirre up those sparks and make them to burne which the word had before cast into the heart and were covered as with ashes but without the word they use not to worke savingly But the word even without affliction hath done mighty things this way Ier. 23. 29. Is not my Word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces Wouldst thou then have thy heart softned Bring it to this fire if it be as hard as iron it will soften it and make it plyable bring it to this anvile where the hammer smiteth and it wil breake it For first this is ordained and sanctified of God to bee a glasse that will cleerly and evidently discover to us all our spots and deformities as the Apostle teacheth us Iam. 1. 23. Secondly God hath promised to accompany this ordinance of his with the divine power and efficacy of his holy Spirit I will be with you saith our Saviour Mat. 28. 20. unto the end of the world And therefore it is no marvell though it be so mighty this way A likely matter will you say for where have you harder and profaner hearts then such as are daily beaten upon by this hammer I answer First That the hardned and reprobate heart is made the harder by the strokes of this haÌ„mer specially such hearts as once were softned and are growne hard againe even as the Smiths iron is To 〈◊〉 the word is a savour of death unto death 2 Cor. 〈…〉 Secondly The true cause why so many heare us daily and their hearts are never a whit mollified by it is this in many of our hearers the Lord works not with us no alas in these dayes the Lord works with us but in few and if he be not with us if hee worke not with us we can doe nothing When God bad Moses take his rod and smite the rock in Horeb he told him he would stand before him on the rock and then when God stood upon the rock Moses smote the rock and water gushed out of it aboundantly Exod. 17. 5 6. If God had not beene there Moses smiting the rock would have done nothing so is it in this case Thirdly This I say that such as God hath in mercy ordained to give a soft heart unto shall feele their hearts mollified more by this then by any other meanes And if this will not soften thy heart I assure thee nothing will doe it This being so Oh that we who are Gods ministers would more diligently carefully apply our selves to this worke and stir up our selves in our ministry not onely to reprove sinne but to doe it feelingly and conscionably so as may be most effectuall to bring Gods people to sound humiliation for sinne If we would bring them to lament for sinne we must mourne to them our selves as our saviour speaketh Mat. 11. 17. and not by our Epicurisme and riotous lives proclaime unto them that we are far from having humbled soules in our selves for our owne sinnes And O that you that are Gods people would seek for and desire this helpe from us in our ministry to soften your hearts and further you in this worke of humiliation of foule for sinne Certainly you should desire and seek for all good helpes this way When God denounced against his people the heavy judgement of the Babilonish captivity and provokes them to humiliation and repentance for the preventing of it Consider yee saith he ler. 9. 17 18. and call for the mourning women that they may come and send for cunning women that they may come and let them make hast and take up a wailing for us that our eyes may runne down with teares and our eyelids gush out with waters He alludes to the custome they had in funerals and such occasions of mourning to hire certain women that by their skill in singing dolefull songs might increase their heavinesse and make them more apt to mourn But his meaning is to teach them that in such a time as that was wherein they had also just cause to mourne and humble themselves they should use all the best helps they could to provoke themselves unto sorrow And surely we should all learne to doe so in this case seeing humiliation for sinne is so necessary and the ministry of the word is a singular meanes to worke our hearts to it we should therefore desire so far as the good order that God hath established in his Church will permit to heare such as whose ministry is most powerfull and effectuall for the softning of a hard heart The second meane wherein we must use the help of others is the benefit of private admonition and reproofe They that would have their hearts softned to be able to mourne and weepe for sin must not bee unwilling to be admonished and reproved for sin in private by some faithfull friend either Minister or other but count it a great benefit and desire it rather First certainly God hath given authority and a straight charge to all his people to watch one over another and to call upon and admonish and reprove one another Heb. 10. 24. Let us consider one another to provoke unto love and to good works 2 Thes. 3. 15. Yet count him not as an enemy but admonish him as a brother Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him Secondly God hath sanctified and ordained this for a meanes to reclaime poore sinners to bring them to a saving sight and sense of their sinne and keepe them from hardning their hearts in it Matth. 18. 15. If thy brother shall trespasse against thee go and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother but if not then Verse 16. 17. take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to heare them tell it unto the Church but if he neglect to heare the Church let him be to thee as a Heathen man and a Publicane As if he had said count not his case desperate till this course have been taken with him Thirdly God hath oft blessed this course wonderfully Mel. 3. 16. Then they that feared the Lord spake oft one to another and the Lord hearkned and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought
Acts 10. 4. Thy prayers and thine almes are come up for a memoriall before God His almes-deeds made his prayers more available with God than otherwise they would have beene SERMON III. Sept. 7. 1625. THe two first points observed in this Verse we have already dispatched that is first the time wherein he shewed his kindnesse unto them and the occasion he tooke to do it when they were sicke secondly the duty and meanes whereby he expressed his kindnesse unto them he prayed in an extraordinary manner for them Now this extraordinary prayer he made for them is sâ—t forth 1. by the outward and bodily helpes he used in this prayer 2. by the inward disposition of his mind and heart in it The outward and bodily helpes he used in this his prayer were two the cloathing of himâ—â—lfe with sackcloth and fasting For the first of these we shall find it was much used by Gods people in their extraordinary prayers Nehem. 9. 1. The children of Israel were essembled with fasting and with sackclâ—athes and earth upon them Ion. 3. 5. The people of Niniveh proclaimed a fast and put on sackcloth from the greatest of them even unto the least of them Yea the Lord Himselfe sometimes commanded them to do so Esa. 22. 12. The Lord God of hosts called them to girding with sackcloth Ioel 1. 13. Lie all night in sackcloth ye Ministers of my God And least you should from hence conceive that we also are now bound to use it you must understand First that in those dayes it was neither enjoyned nor used as a religious ceremony appropriated to this part of Gods worship but as a civill signe whereby men were wont to testifie their sorrow as wearing of blacke is now among us So in that mourning for Abner wherein there was no prayer nor religious duty performed David commanded 2 Sam. 3. 31. Rent your clothes and gird you with sackcloth and mourne before Abner So Hezechia and his nobles upon the hearing of Rabshakehs blasphemy to testifie their sorrow though they kept no fast then covered themselves with sackcloth 2 King 9. 1 2. Yea Benhadâ—ds servants though they knew not what extraordinary prayer meant when they were to sue to Ahâ—b for mercy to professe their sorrow and humility put sackcloth on their lâ—ines and ropes on their heads 1 King 20. 32. But how should it be so much used in this so solemne a part of Gods worship and enjoyned also by the Lord if it were meerely a civill thing and no religious ceremony I answer We are now enjoyned in our Church-assemblies to weare such apparell as is comely decent and fit for our estate and condition I will saith the Apostle speaking of the behaviour of all Gods people in the publike assemblies 1 Tim. 2. 9. in like manner also that women adorne themselves in modest apparell with shamefastnesse and sobriety and yet is that no Ecclesiasticall ceremony no matter of religion but a thing meerly civill Secondly We must understand that in these civill things that might be decent and fit in one Country and consequently commanded of God which in another Country is utterly undecent and consequently forbidden It was a great sinne among the Corinthians for a woman to come into the congregation with her head uncovered that is without a veile to cover her whole head 1 Cor. 11. 5. In our congregations because it is undecent it were a sinne for a woman to come so attired In which respect though we have oft in the New Testament mention of fasts both publike and private of sackcloth used in them we have no mention at all Now this being premised for the understanding of the words the thing we have to observe in them for our instruction is this that David in his extraordinary prayer used these outward and bodily exercises as helpes to his prayer and from this we have to learne what we should do in the like case that is That in the dayes of our humiliation besides fervent prayer and the inward afflicting of the soule there are certaine outward and bodily exercises to be used by Gods people As in our ordinary prayers there be certaine outward things may helpe us much and consequently may not be neglected as 1. fit time and place wherein we may be freest from distraction Our blessed Saviour himselfe in the morning before day went out and departed into a solitary place and there prayed as we read Mar. 1. 35. and commands us Mat. 6. 6. to go into a closet to make our private prayers and to shut the doore to us and 2. fit gestures also as kneeling when we can O come let us worship and fall downe let us kneele before the Lord our maker saith the Prophet Psal. 95. 6. and standing up when we cannot conveniently kneele The Publican though he were much humbled and dejected in himselfe stood when he prayed even in the Temple as we read Luke 18. 13. For that also is a signe of reverence and humility When Eglon heard Ehud say he had a message to him from God he arose out of his seat Iudg. 3. 20. so in our extraordinary prayers there be certaine outward and bodily exercises that may helpe us much and are therefore not to be neglected by us And those are of two sorts some consist in doing and performing certaine duties and some in forbearing some such things as at other times we may use Foure things I find performed by Gods people at the times of their extraordinary prayers and dayes of humiliation specially such as have been publike and solemne First The reading and preaching of the Word Two notable examples we have for this Neh. 9. 3. They stood up in their place and read in the Booke of the Law of the Lord their God one fourth part of the day And how did they read That you shall find Neh. 8. 8. They gave the sense and caused them to understand the reading Yea they applied it so effectually that it wrought marvellously upon the peoples hearts as appeareth Verse 9. The other example is Ier. 36. 5 6. Ieremiah commanded Baruâ—h saying I am shut up I cannot go into the house of the Lord therefore go thou and read in the roll which thou hast written from my mouth the words of the Lord in the eares of the people in the Lords house upon the fasting day And why did they use this Not so much for the inlightning and informing of the judgement as 1. for to worke upon the heart and further it in humiliation for the Word is powerfull that way Ier. 23. 29. Is not my Word like a hammer that breaketh the rocke in peeces It is like Aarons rod that is able to fetch water out of the rocke Exod. 17. 6. And 2. to quicken the heart to fervent prayer This reason Ieremy gives why he would have preached to them on the day of their fast and when he could not do that would needs have Baruch read the
as appeares by the next words but the righteous sing and rejoyce Ier. 2. 19. Thine owne wickednesse shall correct thee know therefore and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee Thy sinnes certainly will be bitter to thee one day sooner or later Take this for an undoubted truth thou must either temporally heere or eternally hereafter in hell lament and be waile and weepe for thy sinnes Luc. 13. 28. There shall be weeping and wailing and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and your selves thrust out How much more when they shall see and feele the torments that are prepared in hell for them Now when God as an angry judge strikes and afflicts the soule with sorrow for sinne even in this life ô that sorrow is terrible and intolerable when hee smites the heart he so sets it on as no man is able to abide it Heb. 10. 31. It is a fearefull thing to fall into the hands of the living God Prov. 18. 14. A wounded spirit that is which God in his anger hath wounded who can beare Nah. 1. 6. Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the rocks are throwne down by him And the best way to prevent the Lord from wounding and afflicting our soules is to smite and afflict our owne hearts for our sinnes the way to prevent those intollerable and everlasting sorrowes which God in his fury will bring upon wicked men is to worke our hearts to this godly sorrow our selves and to humble our owne soules this is plaine by that speach of the Apostle 1 Cor. 11. 31. If wee would judge our selves wee should not bee judged of the Lord hee meanes as appeares in the next verse O thinke of this thou merry Greeke that art all for mirth and pleasure thou drunkard and whoremaister that findest such joy and sweetnesse in thy sinne thou pleasant witted fellow that canst so wittily breake jests upon religion and the servants of God that thou canst set all the company on laughing the time will come when thy sinnes which thou canst not abide to thinke of shall be set in order before thine eyes that thou shalt not be able to looke of from them they shall never out of thy thought Psal. 50. 21. Thou that canst not abide to heare of thy sinnes nor to be told of them nor reproved for them by any of Gods servants who are as Elihu speakes Iob 33. 6 7 8. in Gods stead unto thee formed out of the clay aswell as thy selfe whose terror need not make thee affraid shalt one day heare the Lord himselfe reproving thee for them Psal. 50. 21. I will reprove thee saith he and that will be such a kind of reproving as is mentioned Psal. 2. 5. Then shall hee speake to them in his wrath and vex them in his sore displeasure better to have an hundred of Gods poore servants to reprove thee then to have the Lord doe it Thou that canst not abide to let any sadnesse or sorrow for sinne to come neare thy heart but hatest sorrow as the Devill and abandonest it from thee with all thy might doe what thou canst sooner or later it will seize upon thee When Gods servants that have beene much given to mourning for sinne shall sing for joy of heart thou shalt cry for sorrow of heart and howle for vexation of spirit Esay 65. 14. Luke 6. 25. Woe unto you that laugh now for ye shall mourne and weepe Yea 2. thinke of this all you that feare God were it not much better for you to take paines with your owne hearts to humble and afflict them then to leave it to God to doe it in his wrath You have heard hee will certainly doe it if you doe it not and the way to prevent him from doing it is to doe it your selves And these are the motives that may stir up in every one of us a desire to seeke for this grace of an humbled and broken heart It followeth now that I shew you the meanes whereby you may atteine it And these are of two sorts 1. Some such as wherein you must use the helpe of others 2. Some such as wherein you must be the agents your selves Of the first sort I will name to you but two The first is the ministery of the Word If thou wouldst have a soft heart able to mourne for sinne thou must conscionably frequent the faithfull ministery of the Word strive to live under a forcible ministery such as will search thy heart No meanes in the world have ever wrought so mightily to the saving humbling and afflicting of the soule as this hath done By this meanes they that had crucified Christ and were so hardned in their sin that when they saw that wonderfull miracle even the Apostles that were poore Galileans speake in all languages the wonderfull things of God they mocked them and said these men are full of wine Act. 2. 13. were so pricked and wounded in their hearts that they knew not what to doe till the same hand that wounded them had healed them againe as you may read Act. 2. 37 41. And what was it that brought David to such a saving sense of his sinne in numbring of the people that his heart smote him for it and he cryed I have sinned greatly in that I have done I have done very foolishly 2 Sam. 24. 10. Surely God had sent Gâ—d the Prophet unto him as you may see in the next words verse 11. For when David was up in the morning the Word of the Lord came unto the Prophet Gâ—d Davids Seer saying c. and though it be said of Manasses 2 Chron. 33. 12. that when he was in affliction he besought the Lord his God and humbled himselfe greatly before him yet if you looke into the 18. verse of that chap. you shall find he had a mightier and stronger meane to worke that humiliation in his heart then his affliction was the Lord had sent to him Seers and Prophets that spake unto him in the name of the Lord. His affliction was but a subordinate meanes to make him the better able to receive profit by the word the words and ministery of the seers was that that wrought this mighty work There is more force in the ministery of the Word to worke sound and saving humiliation then in all the afflictions in the world Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law See a notable experiment of this in Rehoboam and the Princes of Iudah 2 Chron. 12. 2 6. When God had for their apostacy sent Shishak King of Egypt with a mighty and invincible army against them and brought them thereby into extreame perill and distresse
of heart wherin we are to be principall agents our selves for we may do much in this worke our selves are these 110 1. We must make choise of a fit time to goe about this worke 111 2. We must separate our selves from company and make choise of a fit place to doe it 118 3. We must seriously and impartially examine our owne hearts 119 4. We must cry earnestly to God to helpe us in this worke to blesse our indeavours in it 128 SERMON VIII NEcessary to have notes and signes given us whereby sincere and saving sorrow for sinne may be discerned 130 1. He that is truly humbled mournes more for the evill of sinne then for the evill of punishment 133 2. He mournes for sinne not so much in respect to himselfe as unto God because he is offended and dishonoured by his sinne 137 And 3. notes to try whether a man doth so 141. 142 THE AVTHOVRS Prayer before his Lecture THy Word O Lord is holy and pure as is thine owne Majesty and being sincerely preached worketh either to the salvation or condemnation of the hearers And we all that are heere assembled before thee at this time are of uncircumcised hearts and eares utterly unworthy by reason of that sinne wherein we were conceived and borne and of those actuall transgressions that wee have multiplyed against thy Majesty in thought word and deed from our first being untill this present houre once to set foot into thy Temple or to heare thy Word at all Vtterly unfit and unable by reason of our custome in sinne and the hardnesse of our hearts to profit by it when as we heare it So that Lord we are at this time in danger to be unprofitable hearers of thy holy Word and by being unprofitable bearers of the same we are in danger of thy heavy displeasure Yet forasmuch as it hath pleased thee in mercy to command us this exercise to appoint it to be the onely ordinary meanes whereby thou wilt worke Faith and repentance in thy children and the principall meanes whereby thou wilt increase them to promise also graciously that thou wilt accompany the outward ministery of thy Word with the inward grace and blessing of thy Spirit in the hearts of them that shall be reverently and faithfully exercised in the same We therefore in humble obedience to this thy holy commandement and in full affiance and confidence in this thy gracious promise are bold to present our selves before thee at this time Beseeching thee in thy sonnes blood to wash away all our siâ—â—es so as they may never bee laid to our charge againe either in the world to come to our condemnation or at this time to bring a curse upon this our exercise Good Lord so sprinckle that blood of thy Sonne upon our consciences that we may be assured of thy love and favour towards us in him By it sanctify us at this time and thy word to our uses opening and enlightning our understanding so as we may be able to understand and conceave of thy word aright strenghtening our memories so as we may bee able to remember it softning our hard and stony hearts so as wee may be able to beleeve it to yeeld unto it to apply it to our owne soules to meditate and conferre thereupon to practise it in our lives and conversations to stirre up one another to the obedience thereof That this our exercise may tend to the increase of our knowledge and of our obedience of our Faith and of repentance the glory of thy blessed name and the everlasting comfort of our owne soules Heare us O Lord in these our requests in what else soever thou knowest good for us or any of thy Church for Iesus Christ his sake our Lord and only Saviour In whose name wee continue our prayers unto thee as he himselfe hath taught us Saying Our Father which art in Heaven c. SERMON I. AVGVST III. MDCXXV PSAL. 35. 13. But as for me when they were sicke my clothing was sackcloth I humbled my selfe with fasting and my prayer returned into mine owne bosome NOt to take up time in speaking of the former part of this Psalme these words have this coherence and dependance on that which went before David as a type of CHRIST having many mortall enemies doth in this Psalme by a Propheticall spirit pray against them or rather foretell what should befall them In this Verse and the former to shew what cause he had to do so he aggravateth their sin by their unthankfulnesse in dealing so badly with him that had deserved so well of them The parts of this Verse are two viz. a profession of 1. The kindnes he shewed to these men wherin observe the Time when he did it and the occasion he tooke to doe it When they were sicke Dutie wherby he expressed his love he prayed for them which is amplified by the extraordinary manner of it set forth by the Outward helpes he used in it Sackcloth Fasting Inward disposition of his mind in it he humbled or afflicted his soule 2. The successe and comfort he found in it Observe first Davids practise he was wont when these men were sicke to be affected with their misery which teacheth us that GODS people ought to take to heart the miseries and calamities of others the judgements of GOD that do befall others Seâ— for proofe of this both the examples of his servants and then GODS commandement also When Eliphaz Bildad and Zophar heard of Iobs misery they came to mourne with him Iob 2. 11. But he was a rare man for piety and authority also you will say see therefore another example of this duty performed towards them that were not so Did not I weepe for him that was in trouble saith Iob Chap. 30. 25. was not my soule grieved for the poore Yea see an example of this towards most wicked men Iudg. 21. 2. The people of Israel came to the house of GOD as we do now to professe their sorrow for the extreme misery that the wicked Benjamites were most justly fallen into Yea we are straityly charged by the LORD to do so to remember and thinke of them as if their case were our owne Remember them that are in bonds saith the Apostle Heb. 13. 3. as bound with them and them that are in adversity as being your selves also in the body Yea to do it with hearty commiseration Rom. 12. 15. Weepe with them that weepe Yea if the judgement be famous and exemplary we are commanded also to make publique and solemne profession as we do at this day that we are affected with their misery Levit. 10. 6. Let your brethren the whole house of Israel bewaile the burning which the LORD hath kindled Three speciall reasons and grounds there be for this Doctrine for we should take to heart the miseries and calamities of others First In respect had to them that are afflicted For admit they were not our fellow-members in CHRIST nor
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
till three whole weekes were fulfilled Now for the reasons and grounds of the Doctrine why such bodily exercises especially this abstinence must be used upon the dayes of our humiliation I need go no further than this that God hath ordained them in His Word as you have heard and therefore we may be assured 1. They are usefull and profitable for us For whatsoever He commands us to doe is for our good Deut. 10. 13. 2. That He will make them effectuall to His people unto those ends He hath ordained them for Teach them to observe all things whatsoever I have commanded you saith our Saviour Mat. 28. 20. and loe I am with you alway even unto the end of the world And those ends are three principally First to further and helpe forward the inward humiliation of the heart to make us the better to feele what sinne is and what it hath deserved at Gods hands For as the full feeding and pleasing of the body in these things is a meanes to increase corruption Ier. 5. 7 8. When I fed them to the full then they committed adultery c. they were as fed horses in the morning c. so the abridging of it in these things is effectuall to weaken and abate the strength of sinne 1 Cor. 9. 27. I keepe under my body and bring it into subjection By this we take revenge of our selves which is a great helpe unto true repentance as the Apostle sheweth 2 Cor. 7. 11. Secondly To further and helpe forward the fervency of our hearts in prayer This is evident by that speech of Christ Mar. 9. 29. This kind can come forth by nothing but by prayer and fasting Thirdly To professe and make outward protestation of our repentance and submission unto God and humble desire to be reconciled unto Him And even this is highly pleasing unto God as we may see in the example of Ahab 1 King 21. 29. Because he humbleth himselfe before me therefore I will not bring the evill in his dayes and of Rehoboam and his Princes They have humbled themselves saith the Lord 2 Chron. 12. 7. therefore I will not destroy them and Verse 12. When Rehoboam humbled himselfe the wrath of the Lord turned from him and yet had these no truth of grace in them In which respect Though 1. No man can please God in his fast nor find sound comfort to his soule in it that is not in his heart troubled for his sinne doth not unfainedly repent that cannot pray that doth not believe We know saith the man that was borne blind Ioh. 9. 31. that God heareth not sinners And without faith it is impossible to please God saith the Apostle Heb. 11. 6. 2. Though no man be fit to keep a private and voluntary fast that is a novice in religion and hath not attained to some good measure of grace for feare of taking hurt and being made the worse by it according to that speech of our Saviour Luke 5. 36 37. The new piece will make the rent greater the new wine will burst the bottels Yet in publique and generall calamities they may be injoyned to keepe a fast that have no such measure of grace in them as we see Ioel 1. 14. Gather the Elders and all the inhabitants of the land into the house of the Lord 2 16. Gather the children and those that sucke the breasts Yea it hath gâ—eatly furthered the efficacy of the prayers of Gods owne people when in such a case all have come tag and rag as we say to joyne with them in this service as I noted to you the last day out of Iudg. 20. 26. If any man shall object God will not heare hypocrites and wicked men Iob 27. 9. Will God heare his cry and if I regard iniquity in my heart saith David Psal. 66. 18. the Lord will not heare me I answer It is true such can have no assurance that God will heare them or respect their prayers because they have no promise Godlinesse hath the promises saith the Apostle 1 Tim. 4. 8. All Gods promises belong to the godly and to them onely But yet for temporall blessings God hath oft had respect to the cryes even of such as have had no truth of grace as is plaine Gen. 21. 17. God heard the voice of Ishmael and Psal. 78. 38. Many a time upon their prayers whom he had described Vers. 37. turned He His anger away For 1. in this they were thus farre no hypocrites because they were heartily sensible of Gods judgements and desired unfainedly to be eased of them Therefore it is said 2 Chron. 12. 6. The Princes of Israel and the King humbled themselves 2. This taking to heart of Gods judgements and professing their humiliation and their yeelding to the commandement of authority in this case as in the dayes of the Iudges and Iehoshaphat we heard all the people did these I say were good things and remainders of Gods image in them In which respect the Holy Ghost saith 2 Chron 20. 12. In Iudah the hand of God was to give them one heart to do the commandement of the King and of the Princes by the Word of the Lord. And these remainders of His owne image God loves wheresoever He sees them Marke 10. 21. Iesus beholding him loved him The Use this Doctrine serveth unto is First For instruction to direct us how we should keepe our fasts Though this be a Doctrinall point and not so fit haply to worke upon our affections as some other might be and such as doth also concern but the outside of the true fast yet have I beene the larger in it because it may serve for a preparation to all the fasts we shall keepe hereafter and the fruit and successe of our fasts depends on our performing of them in that manner God hath appointed Many that are willing to obey God in this duty may through ignorance faile in the right manner of performing it and so not onely lose their labour but offend God further 1 Chron. 15. 13. The Lord our God said David made a breach upon us because we sought Him not in due order And though God have in our fasts a principall respect to our hearts 1 Sam. 16. 7. yet lookes He also for the service of our bodies specially in such exercises of publike and solemne profession 1 Cor. 6. 28. Glorifie God in your bodies saith the Apostle And though these you have heard be not the chief dutys to be performed at a fast yet are they duties commanded and hee that makes not conscience of the least Commandement of God can have no comfort in his estate Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments Secondly For exhortation to us all to make conscience of every one of these outward duties that have beene commanded to us that is 1. Of joyning with the congregation in hearing the Word even read aswell as preached See what
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
8. Yea they have been brought to the very point brink of despaire before they could come to comfort So was Asaph when he cryed Psal. 73 26. My flesh and my heart faileth And so was Heman when he complained Psal. 88. 15. While I suffer thy terrours I am distracted And so was David also when he said thus in his prayer unto God Psal. 40. 12. Mine iniquities have taken hold upon me so as I am not able to looke up they are more then the haires of my head therefore my heart faileth me But these were fouler sinners thou wilt say then ever thou wert I will shew thee therefore examples of such as whose sinnes were as small as thine Iob was never tainted with so fowle sinnes as thou hast been and yet his eyes were wont to poure out teares unto God 16. 20. He for that very forwardnesse and impatiency he shewed in so great affliction abhorred himselfe and repented in dust and ashes Iob 42. 6. Davids heart was so soft and tender that it smote him when he had but cut off the skirt of Sauls garment 1 Sam. 24. 5. The poore man whose child Christ dispossessed burst out into teares even for the weakenesse of his faith Mar. 9. 24. Paul was marvellously humbled even for his originall sinne Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death Consider these examples well and thou must needs conclude with thy selfe 1. Surely it must needs be a good thing 2. Surely it must needs be a necessary thing that all Gods people have beene so much given unto Surely I have as much cause as they had to weepe and bee deeply humbled for my sinnes But I will give thee another example farre greater then all these thy blessed Saviour that had no sin was much given to mourning and weeping for the the sinnes that thou and such as thou art have committed Mar. 3. 5. He mourned for the hardnesse of the hearts even of his enemies He wept over Ierusalem Luc. 19. 41. His soule was exceeding sorrowfull unto death Mat. 26. 38. He offred up prayers and supplications with strong crying and teares Heb. 5. 7. Say not I have the lesse cause to grieve for my sinnes because hee grieved so much for them Esay 53. 4. Surely he hath borne our griefs and carried our sorrowes For thou must become conformable unto him in his sufferings or thou shalt never have comfort in them Rom. 8. 29. 6. 5. Say therefore to thine owne soule if all Gods people have beene so apt to weep and mourne what am I But before I proceede to the second Motive two questions and doubts must be ansvered that may arise from the first Can I not be in the state of grace unlesse I match these examples and be so tender hearted and apt to mourne as they I answer first thou mayest All Gods children have not beene humbled nor broken in heart in the same measure and degree and two reasons there be of the difference First In the persons themselves Some of them have beene more hainous sinners then others And according to the proportion of mens sins hath and must be the measure of mens humiliation The hainouser the sinne the deeper and of the longer continuance must the sorrow be Of Manafâ—es it is said 2 Chron. 33. 12. He humbled himselfe greatly before God Of David Psal. 51. 8. that his anguish and sorrow for sin was like to the paine a man feeleth that hath his bones broken Of Mary Magdalen that she wept so aboundantly as she could wash Christs feet with her teares Luc. 7. 38. Thinke upon this thou that hast beene guilty of murther persecution whoredome or such like hainous sinnes thy sorrow must be proportionable to the hainousnesse of thy sinnes The second reason of the difference is in the Lord who is the only worker giver of this grace For as in other graces he is pleased to give them in greater measure to some of his elect then to others Mat. 13. 23. In some elect ground the seed of the Word yeelds but thirty in some sixty in some an hundred fold So is it in this Ordinarily the Lord useth by the spirit of bondage and legal terrors to prepare men to their conversion and deeply to humble them to give them the spirit of bondage Rom. 8. 15. But we read of no such thing in the first conversion of Matthew though he had beene a Publican For at his very first conversion he made a great feast to Christ Mat. 9. 9 10. nor in those that Peter converted for though they were pricked in their hearts and deeply humbled before they beleeved Act. 2. 37. Yet did their sorrow and feare continue nothing so long upon them as Davids did they quickly attained to comfort in the assurance of pardon Act. 2. 41. 46 Lydias example I doe of purpose omit for shee though shee beleeved not in Christ till she heard Paul Act. 16. 14. yet was converted and feared God before Verse 13. Secondly Yet know this that all Gods elect 1. Find in themselves this humiliation even with legall terrours at one time or other For Christ was sent to preach the Gospell to none but to the broken-hearted to the captives to the bruised Luk. 4. 18. that is to such as had the spirit of bondage Rom. 8. 15. 2. All Gods faithfull and true hearted people are in some true measure humbled and can mourne and afflict their soules for sinne for they are all oft in scripture stiled by this title They are called the humble Psal. 34. 2. an afflicted and poore people Zeph. 3. 12. the poore of the flâ—ck Zac. 11. 7. 11. poore he meanes in spirit Maâ— 5. 3. Psal. 34 6 3. They hold themselves bound to aime at the best marks and to strive to be like them that have most excelled in this grace of brokennesse of spirit ability to mourne for sin Phil. 3. 17. Brethren be followers together of mee and marke them that walke so as ye have us for an ensample Thou art then in a wofull case if thou neither canst mourne for thy sinne nor strivest to doe it But yet there is a second question to be resolved For we heare may some say that Iob and David Peter and Paul and Hezechia and Iosia and Christ have been much given to weeping in their mourning for sinne they have wept much Can I not bee in the state of grace can I not have truely repented nor beene humbled for my sinne unlesse I can doe as they did unlesse I can weepe for my sinne I answer First That the griefe and mourning for sinne be absolutely necessary unto unfained repentance teares are not alwayes so And I will shew you two reasons of the difference that is to be observed betweene Gods people in this point First The constitution of some mens bodyes makes them much more unapt to weepe then others are Secondly The
you complaine or have just cause to complaine you thrive not in any saving grace you are like Pharaohs kine though you live in never so good pasture yet are you still as ill favoured and leane as ever you were Gen. 41. 19. 21. 2. Many of you are extreamely ignorant and unsetled in your religion unstable soules as the Apostle speakes 2 Pet. 3. 16. 3. Many of you complaine you cannot overcome nor get power over any corruption you cry with the Apostle though not with that successe that hee did Rom. 7. 15. That which I doe I allow not for what I would that I doe not but what I hate that doe I. Learne to know the true cause of all this you were never yet rightly humbled for sinne If thou couldst be humbled and learne to mourne for thy sinne God would give thee more grace Thirdly The Lord hath promised his speciall protection assistance and mercy in the evill day the day of his wrath and judgements unto such as are rightly humbled and can mourne for their sinnes Psal. 18. 27. Thou wilt save the afflicted people and 34. 18. He saveth such as be of a contrite spirit Iob 22. 29. When men are cast downe then thou shalt say there is a lifting up he shall save the humble person And this promise God hath been wont to make good one of these three wayes 1. Either by turning away the judgment that he had threatned as 2 Chron. 32. 26. Hezechia humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem so that the wrath of the Lord came not upon them in the dayes of Hezechia Yea to shew what sound humiliation is able to doe the very counterfait of it hath beene very effectuall this way for the turning away of judgements 2 Chron. 12. 12 When Rehoboam humbled himselfe the wrath of the Lord turned from him so that he would not destroy him altogether and also in Iudah things went well The like we may see in the example of a worse man then hee 1 King 21. 29. Seest thou how Ahab humbleth himselfe before me therefore I will not bring the evill in his dayes Or 2. by hiding his servants from the judgement and providing for their safety in the common calamity as he did Iust Lot that was vexed with the filthy conversation of the Sodomites 2 Pet. 2. 7. This our God can doe verse 9. The Lord knoweth how to deliver the godly out of tentations For to him belong the issues of death Psal. 68. 20. Or 3. if he see it not good to do either of the former by sealing them setting his mark upon them giving them by his spirit further assurance of his favour and strength of grace to indure the calamity for that is Gods seale and marke Ep. 1. 13. and so did the Lord with those humbled soules that went into captivity Ezek. 9. 4. Goe through the midst of the City through the midst of Ierusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abhominations that be done in the midst thereof Consider well of this benefit I pray you 1. We live now in an evill time The plague hath devoured many thousands already and we all may see cause enough to feare it may come neerer to every one of us then yet it hath done 2. The Lord doth also threaten us with the sword You have heard of the intentions of our enemies abroad 3. All mens hearts are disquieted with feare few have any inward peace and security in their minds Learne therefore to know how wee might remedy this Certainly if we could learne to afflict our selves and mourne for our sinnes we need not feare either the plague or the papists God would be a refuge for us a refuge in times of trouble Psal. 9. 9. O that Gods people throughout the land could humble themselves more for sin for the sinnes of the land and for their owne sinnes O that we could doe it that are here now Remember what is said Prov. 14. 26. In the feare of the Lord is strong confidence and his children shall have a place of refuge Fourthly The Lord hath promised that the prayers of such shall prevaile mightily with him both for themselves and others You know what is said of Iacob Hos. 12. 4. He had power over the Angel and prevailed he wept and made supplications unto him And of Hezechiah Esa. 38. 5. I have heard thy prayers I have seene thy teares behold I will adde unto thy dayes 15. yeeres And what need we more examples when we have the Lords expresse Word and promise for this Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare Psal 34. 17. When the Prophet had said The righteous cry and the Lord heareth them he giveth this for the reason verse 18. The Lord is nigh to them that are of a broken heart 2 Chron. 7. 14. If my people that are called by my name shall humble themselves and pray then will I heare from Heaven Yea for others also God will heare them Iob 42. 8. My servant Iob shall pray for you for him will I accept 1. Wee all complaine and not without cause as Iob did Iob 30. 20. I cry unto thee and thou dost not heare me I stand up and thou regardest me not 2. And we account it if we be as we should be the cheif priviledge and comfort we have in this life to have audience and respect with God in our prayers 1 Iohn 5. 14. This is the confidence that wee have in him that if wee aske any thing according to his will he heareth us 3. Take notice of a cheif cause thereof and as thou desirest God should have more respect to thy prayers labour thou to be more humbled for thy sinnes SERMON VI. Novemb. 9. 1625. FOlloweth now the third and last motive that this is the best way to prevent the Lord from afflicting and humbling our soules with his owne hand when we have learned to humble and afflict our owne soules For this is a certaine truth sinne will bring sorrow sooner or later that cannot bee avoided Sinne is therefore called sorrow because sorrow is an inevitable effect and consequent of it Eccl. 11. When he had said verse 9. Rejoyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement he addes verse 10. Therefore remove sorrow from thy heart and put away evill from thy flesh When sinne hath gone before sorrow even sorrow and affliction of soule for sinne will follow Prov. 29. 6. In the transgression of a wicked man there is a snare that is that that will fill their hearts with deadly sorrow and heavinesse
be very small yet many heaped together will make an intollerable burden Iob 6. 3. Iob saith his grief was heavier then the sand of the Sea If for one sinne Adam was so terrified that he fled from God Gen. 3. 8. what cause of terrour have I maist thou well say to thine owne soule Fiftly How oft thou hast relapsed and fallen backe againe into the same sin that thy heart hath smitten thee for and thou hast repented of and covenanted with God that thou wouldst forsake it returning with the dogge to that thou hast loathed and vomited up 2 Pet. 2. 22. An arme once broken cannot be cured without paine but if often the cure will be more dangerous and painefull If thou hadst broken thy promises and covenants with men thou wouldst count it a matter of infamy and shame unto thee what cause of shame is it then that thou hast broken thy promises unto God See also how this circumstances doth aggravate sinne Eccle. 5. 4. When thou vowest a vow unto God deferre not to pay it for hee hath no pleasure in fouls Sixtly How thou hast by thy sinne corrupted others whereof it may bee some are in Hell already and some in the way to Hâ—ll and thou canst not draw them unto repentance Indeed if thou canst truly repent this shall not hinder thy salvation that thou hast beene a meane of the damning of others for so was Paul Act. 26. 11. Yet must it needs be a heart-breaking to thee whensoever thou dost seriously thinke of it all the dayes of thy life and so was it unto Paul If thou hadst beene the meane to undoe another in his outward estate much more if thou hadst taken away his life it would be a just cause of heavinesse to thee how much more cause of humbling is it that thou hast beene a meane of destroying the soule of any Matth. 18. 7. Woe to the man by whom the offence cometh Ier. 6. 28. they are brasse and iron they are corrupters Seventhly consider the person against whom thou hast sinned Psal. 51. 4. Against thee thee onely have I sinned And consider the Lord 1. in his greatnesse and excellency of power and justice If one man sinne against another saith Ely to his sonnes 1 Sâ—m 2. 25. the judge shall judge him but if a man sinne against the Lord who shall intreat for him 2. But specially in his goodnesse towards thy selfe Consider that that God whom thou hast offendâ—d thou dost not onely live by Act. 17. 28. but also hee is of that gracious difposition that notwithstanding all thy rebellions he would not have thee perish For 1. he is apt to forgive thee upon thy repenâ—ance Esa. 55. 7. 2. He hath proclaimed a generall pâ—rdon and not excluded thee Ioh. 3. 16. but will have it offred unto thee Mar. 16. 15. 3. Hee seâ—kes to thee to be reconciled 2 Cor. 5. 20. 4 He hath done more for thee hee loves thee with the love of a father for to such specially I speake and thou hast received the spirit of adoption whereby thou art able to cry Abba father Rom. 8. 15. Consider well of this and it will have more force to mollifie thy heart then any thing else in the world The sense of our desperate estate without this may make us roare and rave and rage against the Lord like a wild Bull in a net as the Prophet speaketh Esay â—1 20. but nothing will humble the heart so kindly nor make it melt in godly sorrow as the true consideration of this love of God Psal. 130. 4. there is forgivenesse with thee that thou mayest bee feared It was not the crowing of the Cock twice that made Peters heart melt but the gracious looke that Christ cast upon him Luke 22. 61 62. The Lord turned and looked upon Peter then Peter remembred the Word of the Lord and Peter went out and wept bitterly This was that that wrought upon the heart of the prodigall Luk. 15. 18. I will arise and goe to my father and I will say father I have sinned And so must thou say to thine owne heart if ever thou wouldst have it to melt and thine eyes shed teares for thy siâ—nes It is my father my father that I have so offended Say to it as Moses doth to the Iewes Deut. 32. 6. Have I 〈◊〉 requited the Lord O foolish and ungratious wretch that I am Is hee not my father hath he not made mee and established mee The fourth and last thing we must doe to bring our hearts unto this godly sorrow is fervent prayer For thou must 1. complaine to God of the hardnes of thy heart as Esa 63. 17. O Lord why hast thou hardned my heart from thy feare 2. Begge this grace of him and cry to him for it That which the Apostle saith of wisdome may bee said of this grace also Iam. 1. 5. If any of you lacke a soft heart let him aske of God who giveth to all men liberally and upbraideth not and it shall be given him 3. Challeng him with his promise and in a holy reverence charge him with that covenant mentioned Ezek. 36. 26. I will take away the stony heart out of your flesh and I will give you an heart of flesh And Zach. 12. 10. I will poure upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one that mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne 4. Bee importunate in this suite as one that will take no nay nor give it over till thou hast obtained it as David Psal. 27. 4. and the woman of Canaan Mat. 15. 27. 5. Waite for an answer and pray still limit not the Lord his time Lâ—ke 18. 1 Wee ought alwayes to pray and not to faint Consider how oft the Lord called upon thee before thou didst answer him and how long hee waited for thee Romans 10. 21. All the day long have I stretched forth my hands unto a disobedient and gaine-saying people Remember that promise Esay 49. 23. They shall not bee ashamed or disappointed that wait for mee SERMON VIII August 2. 1626. IT followeth now that we proceed to â—hew you the signes and notes whereby wee may bee able to discerne whether wee have beene yet rightly humbled for our sinnes whether that sorrow for sinne that we have felt in our selves be unfeigned yea or no whether it be that saving sorrow of Gods elect unto which all these promises of comfort and mercy that we have heard of doe belong And surely it is a matter of great use and necessity to have notes given us out of Gods Word to try our humiliation and sorrow for sinne by First Because as it is certaine our sinnes are not pardoned unlesse we have truly repented of them Act. 5. 31. Christ giveth repentance to