Rest to the worke of our humiliation 3. From the use of the Marriage-Bed Ioel 2.16 1 Cor. 7.5 4. From Musicke and delights of that nature Dan. 6.18 2 Sam. 12.20.21 5. From costly apparell Exod 33.4.5 put off thy ornaments from thee that I may know what to doe unto thee They wore Sackcloth and King David went bare-foote up the hill weeping as he went 2 Sam. 15.30 6. From ordinary labour the labour of our ordinary Callings Lev. 23.28.30.31.32 2. This is the outward observation but secondly the maine is the more inward and spirituall substance which is also declared by externalls but all tending to this that the soule may be afflicted as besides that place in Leviticus the phrase is usuall Psal 35.13 it is rendred in a clearer expression I humbled my soule with fasting But Ezra useth the very word Ezr. 8.21 I proclaimed a Fast that wee might afflict our selues before our God This afflicting or humbling is in two things 1. The abasing of our selues to make our soules low and groveling in a true dejected posture which is 1. In a sight and sence of our condition 2. In a loathing of our selues for what wee see and are sensible of Eze. 6.9 Eze. 36.31 3. In a bewayling of our selues with the stamping of the foote Eze. 6. and smiting on the thigh Surely I haue heard Ephraim bemoaning of himselfe Ier. 31.18.19 4. In a judging and condemning of our selues 1 Cor. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea what indignation yea what zeale yea what revenge haue yee found 2 Cor. 7.11 2. Prayer that is also serviceable for the breaking of our soules and is to that end used 1. In Confession Ezr. 9.6 c. which must be 1. naked Pro. 28.13 2. humble Iob 42.6 Dan. 9.7.8.9 And must be 1. expresse and distinct when the Conscience loaded desires to be eased an explicate confession better affects us makes us more serious in our desire of remission and opens the way more plainely to Reconciliation 2. But how ever at all times tacite and implied prayer being an act of Religion where alwayes submission and dependancy must be manifest 2. In petition by the religious and humble representation of our desires before God for impetration 3. In deprecation by petitioning against evill or for removall 4. In renewing the Covenant Neh. 9.38 Ionah 3.8.9 which is ever required at least implicitely in regard of the purpose of the will To all these must be joyned Almes else God distasts the Fast Is is such a Fast as I haue chosen A day for a man to afflict his soule Wilt thou call this a Fast an acceptable day to the Lord Is not this the Fast that I haue chosen To loose the bands of wickednesse Is it not to deale thy bread to the hungry Esay 58.5.6.7 T is else a customary forme and not a sacrifice Did yee fast unto mee even unto mee sayth the Lord Zach. 7.5.6.9.10 It was the Angels message to Cornelius Ast. 10.4 Thy prayers and thy Almes are come up Prayer comes up it flyes to heaven like a Bird it flyes upward the Bird cannot flie without wings the wings of prayer are Fasting and Almes if one wing be wanting it flutters onely it cannot flie Thy prayers and thy Almes are ascended 3. The third branch in the method of the Text the place of the Fast where they assembled They came up unto the house of the Lord. In the more private performance of the dutie wee are not astricted to the circumstance of place but speaking of a Fast publique and in aggregato the house of prayer is designed the fittest place for the house of mourning Herein the Papists are miserable in their superstitious doatings while they tye Fasts and the different manner of fasts unto particular places Where a Cathedrall Church is dedicated to the name and memory of the blessed Virgin there onely the people may eate flesh on Saturdayes I might adde more of these triflings but I favour both you and my selfe 4. The next is the Time of Continuance They sate there before the Lord and fasted untill even Yet the time hath not beene by all equally observed David keepes it till the Sunne goe downe 2 Sam. 3.35 Hesther and her maydes three dayes and nights Est 4.16 But in the Statute the time is set from even to even Lev. 23.32 So to measure the Fast as God hath measured the Sabbath 5. The last circumstance in the Text is the first word Then The time when wee are to fast The Papists haue their Stata Iejunia and distinguish of set times when t is lawfull when unlawfull when indifferent to fast but contrary to Scripture Col. 2.16 Gal. 4.9.10 contrary to the vâ—ry nature of a fast which is occasionall and being an afflicting of the soule suites most with a time of afflicting Mat. 9.15 And contrary to the state of the more ancient Church That is a full testimony of Saint Augustin in his 86. Epistle upon what dayes we ought not to fast and upon what we ought I finde not appointed by the precept of our Lord or of the Apostles All that Bellarmine answeres to this is by leading us to another Question that though it were not commanded in a written Scripture yet it might be in a Tradition which answere is to answer nothing unlesse that Question were granted to their side But Eusebius in the fift Booke of his Ecclesiasticall History faceth the Author out of the accusation of Apollonius Montanus the hereticke was that new Master who gaue Lawes to fasting What haue the Papists now to glory in Or the Iesuit to plead But to the thing The Israelites when overcome haue recourse to this Ordinance There are two generall occasions 1. To remoue or prevent evill So Iehoshaphat usd it when Moab and Ammon were Confederate against Iudah 2 Chro. 20.2.3 So Esther when the decree by the procurement of Haman came forth against the Iewes Esth 4.3 So the Ninevites when destruction within fortie dayes was threatned against their Citie 2. To procure and obtaine good whether temporall so Ezra proclaimed it that he might haue good successe in his journey or spirituall so it is to subdue the flesh to sharpen prayer to exercise our graces This is the right manner of the fast rightly performed to right ends 2. The second thing to be cleared is How this is powerfull The Papists giue it a Merit They say it is satisfactory because penall that they proue from the fact of the Ninivites Ion. 3.10 They say it is meritorious if from charitie that they proue from the words of Christ Mat. 6.17.18 But to the fact of the Ninivites I answere by distinguishing of a thing penall it is taken Properly for the punishment of a former sinne but sophistically for that which is laborious In this latter sense it is not all one to be penall and satisfactory for there may be labour which is no punishment and where there was no precedent sin In the former sense
Fasting cannot be sayd to be penall A punishment is properly imposed by the Iudge not by the offender but fasting is arbitrary and by the offender taken up Nor doth the Scripture in any place call fasting a punishment Neither will that Story of the Ninivites proue it either a satisfaction or a punishment To that of Mathew from our Saviour I answere by deniall that every thing is meritorious to which a reward is given for there may be a reward of Grace as is disputed strongly against the Papists by many in the Question of merit The reward is to the prayer therefore but by accident to the fast but neither is the reward to prayer as of merit for when we pray wee supplicate and acknowledge our selues unworthy therefore to fasting much lesse is the reward of due We conclude it then that Fasting is not a part of worship but a Medium and in the New Testament not properly a Medium either to effect or signifie any thing but to dispose unto the extraordinary exercise of prayer and so it is said to be powerfull an helpe to that to which the Scripture giues testimonie that it doth prevaile The prayer of the righteous prevailes much if it be fervent But of this more in the second businesse which we proceed unto the proofe of the Doctrine 2. Secondly for the confirmation of this Truth the Prophet Ioel is very expresse and comfortable Turne unto mee with all your heart with fasting with weeping and with mourning rent your heart and not your garment and turne unto the Lord for he is gracious who knoweth if he will returne and leaue a blessing behinde him Blow the Trumpet in Zion sanctifie a Fast call a solemne assembly Then will the Lord be jealous for his Land and pittie his people Ioel 2.12.13.14.15.18.19.20 I might be large in instances your owne knowledge of them may spare me a labour not needfull I shall rather spend that time to confirme it by some Arguments 1. It is powerfull with God because the meanes which himselfe hath appointed to prevaile Nothing can be powerfull with God but as under the relation of an Ordinance God puts efficiencie into every thing as being the first mover of the wheeles in every engine That God may be pacified he must tell us how he will be pacified and we cannot fayle when wee goe in the way of his owne appointments Turne unto mee sayth the Lord There 's the Ordinance Then he will pittie his people There 's the issue of the Ordinance 2. It is powerfull with God because most suiteable to those Relations wee stand in toward God the Relations of Subjects Servants Supplicants Offenders Wee know that lowlinesse hath an insinuating and winning force and Great Spirits are soonest made ours by stooping to them as Tacitus notes judiciously concerning the great Augusta though she maligned the prosperous she was pittifull to the distressed though an enemy God hath beene pleased to manifest himselfe such and so appeased That he will resist the proud but giue grace unto the humble But in our fasting wee fall low before his foot-stoole wee crouch unto our Soveraigne wee supplicate of our Iudge we beg and plead not and prevaile 3. Prayer that prevailes is hereby made more fervent Prayer is the Toole fasting giues the Toole an edge makes it sharper and then it cuts more smoothly It specially remoues the impediments that make prayer slow 1. There are impediments in the understanding it helpes to illumine that The crammed bodie is not so fit an organ for the purer soule to actuate it selfe within wee see that abstemious men are of more quickned apprehensions Thus the outward abstinence is profitable but more the inward spirit of a fast that is to be Humble and to them is the promise of a cleared Intellect He will guide the humble in his way 2. There are impediments in the will it helpes to elevate that the will comes thus to be weakened in its resistance against God and is made more speedy in its better motions as the Hawke or the running dog are better for the flight and speed when slenderly fed The will is Bird-limed with the earth and fasting doth unintangle it then it becomes more apt for prayer As it was a wittie note of Ambrose concerning Elias He went up to heaven by the ladder of fasting before he ascended in the Chariot of fire 3. There are impediments in the affections they are oft out of order and disquiet our devotion it helpes to bridle them Affections are ordinarily wanton and then they grow imperious When Hagar was entertained with respect she despises her Mistresse but when checkt she growes modest Fasting giues the correction to our too sawcy servants then they become serviceable and waite upon prayer Saint Paul learnt this method while he professeth That he keepes under his body and brings it in subjection Thus it addes speed unto prayer and there is prevailing Which leades us to the third businesse to the application in a double use 3. The Application is 1. To condemne the folly and injustice of such as contemn or neglect so powerfull a Dutie There are cursed Edomites that say of Ierusalem Downe with it downe with it even to the ground and doe envie the prosperitie of Sion Fasting and prayers build up a wall but the Horonite the Ammonite and the Arabian Sanballat Tobiah and Geshem laugh at the worke and labour to hinder it There are some that dare say What needes this adoe Wherefore are these intended assemblings Thus they oppose their owne safetie and endeavour against that with which God both is pleased and pacified Nay some are so mad that wee use for a remedie or prevention they esteeme and accuse as the meanes to bring in the pestilence How farre at length will the malice of Satan extend But the Papists take us off from this reproofe while they tell us wee are fitter to ward then giue the blow They accuse us as in our doctrines and practise enemies to fasting Vnjust slanders For our doctrine let them heare it and see what they can object Besides what hath beene said let them heare him whom professedly they are wont to oppose Calvin in the fourth Booke of his Institutions in the twefth Chapter Seeing fasting is an holy exercise why should wee lesse use it then of old they used in like necessitie Wee reade not onely that the Israelitish Church which was framed and constitute by the word of God but also the Ninivites who had no other preaching but that of Ionah fasted in signe of sorrow What reason is there we should not doe the like But t is an outward Ceremony which together with others tooke end in Christ Nay but at this day as it alwayes was it is a profitable helpe to the faithfull and an usefull admonition to the awakening of themselues lest with their too much securitie and sloath they more and more provoke God Wee assent to the very words of that great
his right hand to resist him Zach. 3.1 When Paul goes forth to pray the possessed Damosell meets him Act. 16.16 Oh be not wanting wherein yee may be powerfull make use of these opportunities to seeke reconciliation and to be helpfull to our wounded neighhours while ourselues enjoy the advantages of continued health and frequent assemblings MARK 13.37 And what I say unto you I say unto all Watch. THe Citie or Shire-Towne of a Countie is as it were the whole Counties Watch-Tower Chester is the fittest place and Watchfulnesse the fittest worke to begin our Fast and therefore I haue chosen to you what our Saviour fitted to all an exhortation to be Watchfull In it there are three parts 1. The Exhortation Watch. The word in Peter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to watch and to be sober And that other word sometimes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Torch is very expressiue to denote the qualitie of our Watch. But the word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Watch as signifies waking Be awake and open-eyed 2. To whom the Exhortation is given 1. More strictly What I say to you that referres to the third verse the company that was present Peter Iames and Iohn and Andrew 2. More largely What I say to you I say to all either all the Apostles as some Expositors or all people as most and the Interlineary Glosse 3. How the Exhortation is inferred in the first word But or And which referres to a double argument 1. The uncertaine houre of the Masters comming Vers 34.35 2. The certaine danger of secure sleeping Vers 36. It needs not a farther division nor explication as having neither confusion nor difficulty but yeelds in a naturall order these foure Conclusions 1. Watching is Gods Ordinance and our dutie T is grounded at least by intimation in the Command Watch. 2. Those that know Christ must watch What I say to you Peter and Iohn tho endeared to our Saviour are not exempt from the Dutie 3. All must doe it a common both exercise and dutie what to you I say to All. 4. Therefore they and all must watch because of the uncertaintie of time and the danger of neglect And what I say I should trespasse on the time to follow this Method and therefore shall reduce all to one head and a plainer That it is the Dutie of every one to watch The Scripture urgeth it Mat. 24.42.43.44 Mat. 25.13 Mat. 26.41 Rom. 13.11 2 Tim. 4.5 1 Pet. 4.7 It were easie to abound in Quotations a Concordance doth it to our hand But there are some expressions in those named places which shew us what it is to watch yet I le rather take others When Ezra had weighed unto Sherebiah Hashaebiah and their brethren the silver and gold and precious vessels he giues this charge Watch yee and keepe them Ezr. 8.29 To watch as wee doe a treasure which is worthy of care and may be endangered by Theft Iob compares the behaviour of the violent to wilde Asses in the Desart who watch to the prey or rise betimes for the prey Iob 24.5 To watch as the industrious doe who will not lose the advantage of opportunities David hath it in another sense Except the Lord keep the Citie the watch-man waketh but in voine Psal 127.1 To watch as they that feare the Invasion and a … ult of an enemie Which differs but in a little from that of our Saviour If the Good-man of the house had knowne in what Watch the Theife would come he would haue watched and not haue suffered his house to be broken up Mat. 24.43 To watch as men that stand in feare of suddain dangers The former may haue relation to a man in respect of his soule the two latter in respect of judgement To watch our selues by carefulnesse and industry To watch the comming of Iudgement by wise foreseeing I entended my selfe wholly for the application in a threefold use Vse 1. If it be every ones dutie to watch it justly and seasonably reproues such as watch not such as reproach them that watch 1. It condemnes such as watch not The carelesse and secure 1. The carelesse the carelesse of their soules state that as if their hearts were of little worth haue no mind or thought of them Salomon speakes of the feild of the sloathfull that he passed by it and by the Vineyard of the man voyde of understanding and â—â—e it was … ne over with Thornes and Nettles had covered the face thereof and the stone-wall thereof was broken downe Such may our notice be when our observation passeth upon some men overgrowne with ranker weeds vices and disorders which are of an easie growth for they are sluggards and neglect their Watch. Is the soule no more precious That we bestow no Culture no Tillage no weeding Men let themselues roue upon varietie of deceiving objects and wander as Harlots upon every greene hill The soule in the fallen estate is a loose and ungovernd wanton yet we are not wary to restraine it and though every temptation hath a bayte upon it and a hooke under it we are carelesse of the danger Nay some are growne to such dulnesse they excuse sinne with sinne The swearer beats off a seasonable reproofe of his rash oath pleads He did ntt heed it That plea is an accusation the sinne is doubled to sinne and to be careles how we sinne 2. The secure Ah Beloved wee are fallen asleepe t is a sleeping age a dead sleepe when calls doe not awaken us A man that sleepes soundly heares not though the voyce be both shrill and neare God hath cald us he hath called oft and lowd While mercies spake he called with a sweet still voice now he calls with a voice of Thunder Iudgement hath a loud peircing voice yet we heare neither We say we shall haue peace though wee walke in the imaginations of our hearts But t is an higher madnesse when we dare say with those in the Prophet when we threaten judgement due and deserved against sinne they say Let him make speed and hasten his worke that we may see it and let the Councell of the holy One of Israel draw nigh that wee may know it Esa 5.19 But there is a threatning of very terrible judgement against such and the judgement shall be more severe if the threatning be despised If any when he heareth the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennes to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the Curses that are written in this Booke shall light vpon him the Lord shall blot out his name from under heaven and the Lord shall separate him unto evill Deut.
29.19.20.21 God will make the punishment suiteable to the sinne The sinne of the secure is They put farre away the evill day therefore the punishment is fitted They shall goe captiue with the first that goe captiue Amos 6.3.7 The judgement which securitie puts off shall for that cause be brought on with more speed The like is observed by Esaiah Because yee haue said wee haue made a Covenant with death and with hell are wee at agreement when the overflowing scourge shall passe thorough it shall not come unto us for we haue made lyes our refuge and under falsehood haue we hid our selues therefore the haile shall sweepe away the refuge of lyes and the waters shall overflow the hiding place Esa 28.15.17 Securitie is contented with weake defences What ayd can they giue us in the day of visitation when Iudgement shall be like a storme and flowing tempest bearing downe all before it much more those trifling Refuges built and strengthened by lyes and fals-hood But me-thinkes that of the same Prophet strikes with a deeper wound The Lord did call to weeping and to mourning and behold joy and gladnesse slaying Oxen and killing sheepe eating flesh and drinking wine Let us eate and drinke for to morrow wee shall dye And it was revealed in mine eares by the Lord of hosts surely this iniquitie shall not be purged from you till you dye sayth the Lord of Hosts Esa 22.12.13.14 God is jealous of his glory and will not endure himselfe abused in his goodnesse and patience But because securitie is ordinarily if not grounded upon yet much strengthened by the prophecying of lyes therefore the threats are usually more severe against the Prophets who rocke the Cradle and lull and sing the people to their sleepe They haue healed the hurt of the daughter of my people slightly saying peace peace when there is no peace therefore they shall fall among them that fall Ier. 6.14.15 The Prophet that heales a people truely makes them sensible of the wound but to please is to heale it slightly So some doe heale our just feares Alas say they there is no such cause of so much feare all shall be well they are but puling malecontents that talke of dangerous time But heare their doome There shall be a falling and these shall fall among them that fall More largely of this Ier. 23.16.17.21.25.26.30.31 And yet more expresly Ezek. 13.10.11.12.13.14 c. 2. It condemnes such as reproach them that Watch. 1. Such as watch over their liues these reproachers are professed enemies to the abused and despised holinesse They call them precise whom they obserue carefull and entend to blemish them with that imputation Oh what discouragements hath Religion now in a time when Religion is on all hands at lest saluted And though all know how men ought to runne yet they wonder that we runne not with them into the same excesse of riot This hath ever beene the portion of the Saints I le instance but in Davids Complaint and in an instance fittest to the present businesse When I wept and chastned my soule with fasting that was to my reproach I made sackcloth also my garment and I became a Proverbe to them They that sit in the Gate speake against me and I was the song of the drunkards Psal 69.10.11.12 But dare yee oppose a knowne goodnesse If it be a dutie injoyned how dare yee how can yee reproach it 2. Such as reproach the watchfull fore-seers of judgements Ieremiah bare such rebukes from the injurious blind Courtiers The Princes said unto the King wee beseech thee let this man be put to death for thus he weakneth the hands of the men of warre and the hands of all the people in speaking such words unto them for this man seeketh not the welfare of the people but the hurt Ier. 38.4 There are some that haue the Garb of wise ones that cavill at our plaine and necessary preachings and endure not our fore-warnings of the people These speeches say they breed feares and discouragements to sad and disquiet the mindes of people and this is to seeke their hurt rather then welfare by weakning their hands But how can they be weakened by being forewarned rather a people is never so strong as when it sees it selfe weake and is kindly humbled T is likely the prophane and al-readie drowned Inhabitants of the old world mockt at the provident Noah wondred to see him spend so much both time and cost in building so strange a Vessell but he saw and provided against the Floud And the Sodomites might gaze with wonder at the busie Lot who carryes away a poore remainder of his goods and in haste conveyes himselfe and his from so pleasing an habitation but he saw also and provided against the stoâ—me of fire Those still wonder and speake their wonder What adoe is here What an unnecessary adoe What needs this fasting These assemblings This frequencie The plague is farre enough from us or if nearer yet why all these provisions They are unjust murmurs of men blinded and not able to discerne Gods wayes But the Scripture doomes them Because yee haue set at nought all my Counsells I also will laugh at your calamitie I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirlewinde when distresse and anguish commeth upon you Prov. 1.25.26.27 Vse 2. The second use is the more close applying of the words of the Text in a serious exhortation let us since it is our common dutie be watchfull The Papists wrest this Scripture to their owne superstitions so they doe the Exhortation and upon this compared with the thirtie-fifth verse doe ground their observation of their Canonicall houres and their night-Watches So they make the thing meerly a Ceremony and elude the entendment of our Saviours Sermon The Iewes divided their night into foure Quarters which they called foure Watches and every Watch had three houres the third houre which terminated the rest was called the Watch. The first began at Sun-set and ended at the third houre of night this was called the beginning of the Watches Lam. 2.19 The second began at the third houre and ended at the sixt this was called the middle Watch Iud. 7.19 The third began at sixt ended at ninth was called the third Watch Luk. 12.38 The fourth beginning at the ninth ending at the twelfth houre was called the morning Watch Exod. 14.24 Mat 14.25 These had sometimes other names as they are all most expressely mentioned in this Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee know not when the Master commeth at even or at midnight or at Cocke-crowing or in the morning Now accordingly the Church of Rome besides the greater houres of the day obserues foure Watches of the night 1. The Vespertine at sixe a clocke at night 2. The Completory at nine 3. The Nocturne at mid-night
legall course in his writs he begins with a venire facias if we answer not he sends a capias pluries but not to triflle or play with the metaphor I meane we cannot be out of Gods reach And when we appeare there is no contending for he is Iudge of the cause and the Court is his and shall wee contend with the Iudge in his owne Court Wee are sure to be cast yet he is not unjust to make a partiall decision but we are therefore sure to be cast out because he is just How then or what course shall we take Wee must first worke on his will which I would haue entertained in the sense I meane it and shall explaine it and after upon his power Wee cannot overcome the Lord unlesse the Lord bee pleased to shew which way he may be overcome so Samson dealt with Dalilah if it be not presumption to compare this matter with such a type Samson was strong beyond the Philistins power till at length himselfe told where his strength lay and how the otherwise weake might overcome him God hath revealed the way to make vs conquerors wee must meet him by humiliation and repentance This is our wisedome to be submisse By submission God winnes of us and wee of God God quarrells but for his glory he strikes us to make us humble that wee acknowledge him our Soveraigne when wee are submisse God hath tamed us and wee giue God challenges his honour in our subjection and obedience That which we striue for is our safetie submission prevailes for that for God leaues to strike when wee leaue to be stubborne By this meanes both are Conquerors and both Triumph Let us set upon this remedie Gather your selues together before the decrees bring forth before the day of the Lords anger come upon you seeke yee the Lord all yee meeke upon the earth Zeph. 2.1.2.3 The meeke or the broken for so the word sounds like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mach attrivit or marcuit must seeke the Lord they shall be hid in the day of the Lords anger Obserue what God promiseth to our incouragement Levit. 26.40.41.42 If they shall confesse their iniquitie that they haue walked contrary unto mee if their uncircumcised hearts shall be humbled and they accept of the punishment of their iniquities then I will remember my Covenant and I will remember the Land If our untamed hearts could bowe and relent before him God would lay downe the suite Will yee see what he will doe in what he hath done The instance is in the Prophet Iere. 31.18.20 I haue surely heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullocke unaccustomed to the yoke turne thou mee and I shall be turned thou art the Lord my God Is Ephraim my deare sonne Is he a pleasant childe For since I spake against him I doe earnestly remember him still therefore my bowells are troubled for him I will surely haue mercy upon him saith the Lord. Looke backe into the Scriptures upon the triumphs of humble supplicants see David remooving the pestilence Iehosaphat the invasion the Ninivites their destruction and then learne man-hood in the Combat Oh that wee could be truely humble that we were truely reformed that Magistrates would cleanse the Augaean stable that Ministers would be like the Baptist burning and shining Lights burning as well as shining that all people would be answerable to the meanes they haue to the Gospell they professe that wee would try God in the due performance of a right Fast that wee might hope that in Haggai might be spoken to us From this day I blesse you Hag. 2.19 Let us meet the Lord send forth to meet him that he may be pacified The Lord is marching on and he driues like Iehu furiously learne Iorams wisedome Ioram sayd Take an Horseman and send to meet him and let him say Is it peace 2 King 9.17 Let us send out while God is in the way in the way of his judgements let us enquire what he meanes by these visitations that he comes so neare us let us enquire Is it peace Is it peace And because wee are sure to receiue that answere not so much harsh as righteous What peace so long as the whoredomes of Iezabel remaine Therefore let us cast out Iezabel the ground of the quarrell and not goe forth to resist God but goe forth to fall downe before him It was a good policie in that servant Mat. 18.27 When his Maister commanded payment should be made the servant unable to pay and more unable to contend fell downe and worshipped him saying Lord haue patience with mee and I will pay thee all Wee onely fayle in that wee cannot promise we will pay him all wee can onely begge Lord haue patience with us When God maintaines his action and proceeds let us propitiate him by lamentation Lord we submit wee yeeld the cause where proud rebells would be stubborne to plead for Rights wee onely are wife to beg for favour This must be our way let us lament and as the phrase in Amos is very expressiue Let us call the skilfull in lamentation to lament Amos 5.16 As in other things there is a skill in the performance of holy duties many Fast and yet prevaile not because though they doe the worke they finde not the right way to doe it he laments skilfully that laments humbly thus shall our Fast be profitable God appeased and the Controversie layd downe GENESIS 32.9.11 And Iacob sayd O God of my Father Abraham Deliver mee I pray thee from the hand of my brother IF man haue a Controversie with us it is because God hath one yet this is the Christians advantage to haue recourse to God though at controversie to haue reliefe against anothers suite The Text is in the eighth Section of the Hebrew Doctors Lectures beginning at the third Verse of this and continues to the end of the thirtie-sixth Chapter This part of the Parashu is the Story of what befell Iacob in his way the relation of two dangers His feare of Esau His wrestling with the Angel While wee liue wee are upon our journey and while upon our journey wee are in the warre and haue Catenata certamina new on-sets frequent Encounters Iacob had hot Combatings he feares Esau and thinkes himselfe forsaken he wrestles with an Angel and apprehends God as an enemy yet he continues in the field prevailes in both I le not touch upon the Story to leade you on to what I haue chosen and meane to dwell upon The first part of the Story is Iacobs going home-ward wee may obserue in it 1. His meeting of the Angels ver 1.2 Iacob went on his way and the Angels of God met him There were an Host of men with Esau and here an Army of Angels with Iacob God every where affords defence unto his owne O tast and see that the Lord is good The Angel of the Lord encampeth round about
It is not our strength that prevailes but the Covenant and when wee are in that wee succeede The effectuall fervent prayer of a righteous man prevaileth much Elias was a man subject to like passions as wee are and he prayed earnestly that it might not raine and it rained not for the space of three yeares and sixe moneths Iam. 5.15.16 It was not Elias that prevailed he was subject to the same infirmities with us but Elias rightly made use of the ordinance and prevailed in that he sought I might instance unto you the many examples of Scripture what glorious things are sayd of prayer and how often it hath wonne the victory but I will onely present two unto your memory That of Peters deliverance recorded Act. 12. Which in the fifth verse is resolved into this Peter was kept in prison but prayer was made without ceasing of the Church unto God for him The Church would not suffer Peter to remaine imprisoned but with prayer they burst open the prison-gates with prayer they file off his loade of irons The other is this of Iacob in the 28. verse of this Chapter he hath a triumph after the Conquest He that wrestled with Iacob sayd unto him Thy name shall be called no more Iacob but Israel for as a Prince hast thou power with God and hast prevailed Because of this power they that pray are sayd to Helpe together God delivered us and will deliver you also Helping together by prayer for us 2 Cor. 1.11 Therefore the same St. Paul the mightie Apostle yet when he was for journey to a Hierusalem entreats the assistance and safe-conduct and Guard of Supplicants Now I beseech you brethren that yee striue together with mee in your prayers to God for mee that I may be delivered from them that beleeue not in Iudaea Rom. 15.30 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Vetus Interprets Vt adjuvetis me I beseech you that you helpe mee but it is more He requires such an Aide as Souldiers doe when they are to encounter with a stronger enemy I am to entertaine a businesse full of difficultie in it selfe full of danger because of opposition now I beseech you striue fight skirmish together with mee by your prayers I le adde no more for confirmation nor need I to those that haue but tryed it but descend briefely to application in a threefold Vse to instruct reproue exhort 1 Vse If prayer doe remedie our distresses it instructs in a double truth 1. In the reason why the godly pray so much so frequent The blind throng wonder at the usuall and often assemblings of Gods people but they usually and often assemble because they know the necessitie and efficacie of that businesse for which they assemble they pray much because they know prayer prevaileth much 2. In the reason why God corrects so long why the stroake remaines upon a people T is no wonder the burden lyes when the wearied are not carefull to heaue it off for they shall smart still that seeke not diligently after God 2 Vse If prayer be the remedie it then justly reprehends 1. Those that seeke for other remedies and rest there In this instance of the pestilentiall disease which in these parts we feare we disallow not the use of antidotes the warding of our Towne-ships the warrantable removall from our houses but these are not enough nor such as can giue us confidence They that trust upon these idolatrously abuse an emptie creature they leane upon a bruised deceitfull bull rush 2. Those that neglect prayer In the practicall notion we doe not easily distinguish betweene the neglect and contempt of holy duties therefore they adde unto their sinne that plead for their neglect I haue not time to answer objections briefly They say God cannot be changed by our prayers what need we pray But that weapon wounds themselues for therefore must we pray because God cannot change it is his unchangeable will to giue us what wee need and t is his unchangeable will that we should pray that hee would giue it They say good things may bee had are had without prayer But if they be good whether are they sure But those good things which we receiue by prayer are called sure mercies Besides good things are bestowed on the wicked either not for themselues or they were better without them They say men haue often prayed and not obtained that they haue prayed for Besides those answeres that God oft heares when we apprehend it not or if he delay hearing it is because he is infinitely wise not because he is any way unmindfull or uncarefull I would onely oppose this Let us resolue our not hearing to our owne not praying rightly when we doe not obtaine let us see whether nay be consident of it that we prayed amisse Saint Iames hath resolved the case Yee aske and receiue not because ye aske amisse that yee may consume it upon your lusts Iam. 4.3 Let us make that tryall it is safest to lay the blame upon our selues These are weake and false pretences and such as shall not refuge our neglect against which the Scripture is terrible Poure out thy fury upon the heathen that know thee not upon the families that call not upon thy name Ier 10.25 They that know God will call vpon him and when we neglect to pray vnto him we forget him and then we cast off all feare as Eliphas the Temanite spake a truth though vnjustly in the application vnto Iob Thou castest off feare and restrainest prayer before God Iob 15.4 They that feare God do pray vnto him not onely publickly for so a carnall man may be drawne vnto a forme but priuately with frequent secret whisperings for so the Hebrew word in the text signifies When wee neglect this Mussitation this low humble submisse representation of our wils then we cast off feare then we expresse pride but by it wee gaine a strong adversary God will resist vs for Hee resisteth the proud and giveth grace to the humble Consider this yee that forget God I 'le end with an exhortation 3 Vse Let us set upon the exercise of prayer let us make use of our priviledge It is nothing to haue the happinesse and advantage to prevaile in Court if wee possesse such a favour let us not lose or neglect our power Are wee serious when wee pray or is it worth the having which we pray for then we may conceiue what it is to be heard How doth it discourage a poore client to waite long and haue no accesse But if we pray rightly God lets us in for so is the promise God is neere unto them that call upon him to them that call upon him in spirit and truth It is all one not to haue a priviledge and not to use it as I should never account a miserable wretch that denies himselfe necessities to be wealthy though the master of a crammed hoord Prayer is the key that opens treasures let
and burnt unto ashes There must be a dividing of the heart as we reade of Abraham Gen. 15.10 That he divided the Sacrifices and layd one peice over against another Our service of humiliation must be open and sincere that nothing may be hid from God as the Beast though wee cannot see it within while it is undevided but when cut asunder wee may perceiue all the intralls and the heart and the liver and all the secreter bowells whether the Sacrifice be sound Oh let us manifest our selues so truely humbled that the bloud of our Sacrifices may be powred out before God such a sacrifice was that Congregation Act. 2.37 of whom the Story witnesseth that they were Compuncti cordibus pricked in their hearts Peter had preached unto them Christ Crucified Now when they heard this they were pricked in their hearts and said Men and brethren what shall wee doe Sinne runs freely in the veines of every man too abundantly freely in them that are of a plethoricke state and therefore Bloud-letting cannot but be profitable Let me prescribe you that Physicke now and what ever Physitians will tell you of the extreame heate of this present weather and of the signe yet take the word of a Divine for the prescription who dares warrant ease unto your soules in this course I haue done with the first Doctrine that I propounded That a broken heart and contrite Spirit is Gods Sacrifice The second is this That such a Sacrifice of a Broken-heart God will not despise There is more in that phrase than the words seeme to deliver God will not despise that is God will accept He is pleased with such a bruised Offring as wee haue it confirmed in a comfortable promise in the place before alleaged concerning the Incense The pure and holy perfume must be beat very small and put before the Testimony in the Tabernacle of the Congregation where sayth God I will meet with thee Exod 30.36 The Septuagint reads it Whence I will be knowne to thee And the Chaldee Paraphrase thus Where I will appoint my Word unto thee Both setting out Gods gracious acceptation of such a Service Besides the Word of the Text doth enough confirme it The broken heart is called Gods Sacrifices the construction is better in Divinitie than in Grammar a word of the Plurall is used as if he would shew us that this contrition and humiliation is in stead of all other legall Sacrifices Will yee see it yet clearer in a word of promise Ioel 2.13 Rent your hearts and not your garments and turne unto the Lord your God for he is gratious and mercifull who knoweth if he will returne and repent and leaue a blessing behind him But if this leaue it doubtfull that of the Prophet Esaiah will remoue our feares To this man will I looke sayth the Lord even to him that is poore and of a contrite spirit that trembleth at my Word Esa 66.2 They are happie upon whom God lookes where he bestowes the eye of his favour That great God who beholds the proud afarre off as if he knew them not he lookes after the Contrite or lookes to him as the word is in the Prophet he affords acquaintance and hath respect unto his state And because the Broken-hearted are cast downe and dismayed in themselues therefore another promise is expresse For thus sayth the High and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to reviue the spirit of the contrite ones Esai 57.15 The teares of Magdalen were received and praysed The Publicans humble striking of his breast was observed at the dore of the Temple The bitter weeping of Peter after his sinne was remembred God despiseth not such did he accept the possessed Magdalen the notorious Publican Peter the denier when they were now blubbered and had no other beautie but that beautie which their teares gaue them And will he reject us Will he reject us when wee come in the same posture Nay he will not despise such Sacrifices such Sacrificers It needs not a farther proofe I hasten to a briefe Application 1. Vse It learnes us how God and the world differ in passing their Censure and affection Carnall men make sport at the broken-hearted and deride their contrition While David mourned like a Doue on the house-top you may heare himselfe complaining how he was abused Psal 69.10.11.12 And in another Psalme he pictures forth in his owne case the very liuely image of a man mortified That he was powred out like water and all his bones were out of joynt that his heart like Waxe was melted in the midst of his bowells his strength was dryed up and his tongue cleaved unto his jawes he was so macerated that they might tell all his bones Now he was a spectacle for gazing worldlings as he was his own torment he was their wonder they knew not what to make of him They looke and stare upon mee saith David and when he was now downe they were readie to devoure him and gaped upon him with their mouths with words both of scorne and threatnings But in this case God otherwise esteemes him as himselfe professeth it He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 22.14.15.17.24 God deales not as a false friend who hides away his face from his brothers extremitie or is deafe to his Complaints when he is brought low but favourably respects and cherishes those that walke sadly in the apprehension of their sinne 2. Vse It affords us great incouragement to draw neare with our Offering when we know that God will not despise it Wee are now equalled with the Richest who can bring most into Gods Treasury and are able to bring the fayrest and fattest Sacrifice to Gods Altar theirs shall be but accepted and ours which is the same priviledge shall not be despised He that hath nothing to giue but himselfe if he giue himselfe giues what God requires of him for he calls for the Heart and the Apostle hath told us what wee may present Rom. 12.1 I beseech you that yee present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service But chiefly this Offering is acceptable when the heart is contrite for saith the Lord to him that is poore will I looke Let not our unworthinesse discourage us to maintaine these or the like Scruples Will God looke upon such poore abject worthlesse Wretches If I should offer any Service would he not contemne both it and me If I were more worthy I would then draw neare him as I am I dare neither sue for entertainment nor expect it Away with such proud reasonings such shewes of humilitie would wee be challengers rather than beggars But if wee truely see our selues vile and are as low in our conceits as our words pretend
love of company and pleasure is like a snare about the feet but wee must thrust away such as troublesome importunate suiters whose impudence will not have denyall Wee shall never goe freely till we be unclogged This is the method we must take in the course of our repentance 2. The other direction is how yee may bring forth fruits Be not wanting to your selves neglect not tillage and the right husbanding and manuring of your ground or because the metaphor is here of a tree doe what is in your power to make a fair and flourishing growth But because Paul may plant and Apollo water but God must give the encrease therefore because it is God worke entreat him to doe it be often and much in prayer 1. That God would afford a moysture from his ordinances and to you grace and power to sucke up that moysture The tree sends its roots up and downe some this way some that every way to suck from the humid earth and of the deaw and raine that falls from heaven to draw what it can unto it selfe Pray that God would drop downe vertue in the word and labour diligently to attract it 2. That God would put within you the heate of charity that out of love you might keep the commandements It is heate which conveyes the moysture up into the sap of the tree and carries along the nutrimentall humour hence it is that in spring time the trees and plants doe sprout Where there is love in the heart there will be obedience in the life Mary the penitent did much for shee loved much 3. Pray that God would sanctifie to you all severall conditions The winter is profitable to the plants to solid and collect them The summer that they may emit or send without what they have collected Pray that God would sanctifie tryall a more pleasing life both to that end that you might be more fuitfull This is the direction 2. I will end with an exhottation 1. Let us endeavour to be meetly or worthily fruitfull to be some way answerable in the degree of our repentance to the degree of sin When shall we find penitents come blubbered into our Churches Oh that such as have beene eminent in their sin would bee eminent in their repentance There are some have an eminency of evill sometimes in a Towne or Parish wee shall know some who are noted poynted at for common Drunkards some are knowne by their common swearing They are knowne by these sins as others are by their Trades Oh that such men would not only repent but give publike testimony of their repentance that they might be noted for that also such a one such a one is a convert O that Drunkards Adulterers Swearers Oppressors Sabbath-breakers would be eminent in the contrary in sobriety in the use of drinkes in temperance to correct their flesh in a strict watch over their tongues in mercy to the poore in a conscionable observation of the Lords dayes We think any thing enough for God if ye leave your callings or pleasures for one of these dayes heare and pray out the time that the congregation stayes together yee thinke yee doe enough you think a sigh a great matter the drop of a teare to bee almost meritorious Ah why should wee be so ungratefull so unanswerable unto God When you fall into sin yee pursue it violently why should there not bee such zeale in the return As ye sinned with greedinesse with violence repent 2. In our repentance let us bee answerable to our spirituall life let us live as such as wee are In civill relations wee can easily doe it wee can live suitably to our estates wee can very easily live above it If a man basely and meanely borne bee raised by the accession of a great wealth to be a Gentleman hee can soone forget how hee lived when he was poore he can very easily learn stately carriage to looke high and speake big and despise his neighbours There are excesses in our carriage this way whence it is that the commonalty live like Gentry the Gentry like Nobility the Nobility like Princes and Princes scarce know how to live Oh that there could bee these excesses in our spirituall manner of life Christians live as heathens as unbeleevers as wordlings It is a shame for us to live so much under our selves But let us endeavour that are Saints yet so much as wee can to live as Angels live as much as we can in heaven have heavenly thoughts heavenly desires and heavenly motions to live if not above yet at least answerable to our principle of life Let mee conclude with an application of entreaty to your consciences that ye would be moved to return unto God Wil a threat prevaile Know then that the Lord knoweth how to reserve the unjust unto the day of judgement to be punished 2 Pet. 2.9 The Baptist urgeth this argument in his sermon Now the Axe is laid unto the root of the trees therefore every tree which bringeth not forth good fruit is hewen downe and cast into the fire in the tenth verse of this Chapter Beloved judgements are come neere us The Pestilence is Gods Axe and a very sharp one it can cut downe men suddenly it can cut downe Countreys it hath felled Preston wood and tall growne trees in other places It is laid neare the root of this County in Lancashire on the one side in Denbighshire on the other in Shropshire on this how easie is it for God to fetch another blow and lay us downe or why should wee expect to stand untoucht when the wood round about us is either feld or cropt Why doe wee despise the riches of Gods goodnesse and after our hardnesse and impenitent hearts treasure up unto our selves wrath against the day of wrath and the revelation of the righteous judgement of God Rom. 2.5 But I will not end with a threat but would rather desire that the goodnesse of God might lead us to repentance The word that the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of God it leads on or invites or provokes Rom. 2.4 Let this be motive enough let his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his forbearance that though he be provoked hee is patient and will not strike and his long-suffering that he waits and expects when wee will returne let these move us Let the promise of mercy move us let the mercy that we already have received move us for we may observe that wee have not lost the fruit of our labours of our fasting of our prayers for Sweden prospers and the rage of our neighbour pestilence ceaseth that wee hope shortly to bee as loud in our praises as wee have beene solemne in our humiliations Deo Opt. Max. sit gloria
wee shall haue the speediest accesse and shall soonest receiue because wee beg Thus much of the first part of the Text The truth delivered The time calls mee off that I can adde but a few words of the second which also if I had time would not naturally afford many 2. The manner of delivering of that truth 1. In a Meditation The Sacrifices of God are a broken heart 2. In an Ejaculation A broken and contrite spirit O God thou wilt not despise He contemplates a comfortable passage and then rayseth up himselfe in a quicke and speedy recourse to God Let us so learne to Reade to Heare then wee shall reade and heare with profit and not more with profit than with comfort Reade and Breath toward heaven God hath breathed on the Scripture if wee would be acquainted with the divine will wee must breath againe to God Our ejaculatory prayer may haue a constant and speedy entercourse betweene God and his revealed will when wee heare a Message from heaven in our ordinary attendance upon Preaching wee may speed to God in the very Act of Hearing that God would cleare such a mystery fasten such a notion lay neare such an application When wee reade the Scriptures let us meditate and pray that what wee meet with which may be suiteable to our condition may be closely applyed and made ours Methinkes it fits the state and life of a Christian to be much in meditation and as much in prayer specially in this use of it The darting of the thoughts for it argues acquaintance The solemne prayer may be for a forme onely and so wee may deceiue our selues in exercising of it but this shewes wee are acquainted with Heaven when our recourse thither is familiar and frequent When wee are to deale with strangers our Negotiation is attended with Ceremony of behaviour and speech But upon all occasions wee can visite and speake to an intimate friend I would not haue reverend and trembling demeanour neglected in our most private Accesses to the infinite Majestie yet let us use our priviledge to be often with God to liue much in Heaven to be sparkling upward winging up our soules in an heavenly conversation at once bestowing our thoughts upon what is holy and our prayers to the Holy One. PSAL. 51.18 Doe good in thy good pleasure unto Sion Build thou the walls of Ierusalem PRayer is likely to gaine Audience when wee come stored with arguments from the covenant and promise when wee come qualified in our selves with such contrition But there is still another duty which refers to this head that as our wisdome leads us to prayer for our selves so our charity must direct us to pray for others without which wee cannot be assured that wee shall be heard in our suits I have therefore now againe attended upon David in the method of his double petition 1. His petition for himselfe and the promise added Vers 17. Of which I spake else-where lately and in the hearing of most which are now present 2. His Petition for his kingdom in the Verse which I have chosen and read in which to come presently to the matter wee may observe these particulars 1. Who it is that prayes David 2. Whom he prayes for Jerusalem Sion the Church 3. What he prayes for 1. The Churches restauration Doe good 2. The continuance of the Churches restored happinesse Build up the Walls 4. To whom he prayes Thou 5. How the manner of his prayer In thy good pleasure Here is much worke laid out for a little time and therefore that I may not injure the Text nor defraud you of any part which naturally flowes from it I shall endeavour to follow every part and because every part therefore very briefly 1. Hee that prayes is David upon which circumstance I have given my thoughts leave to please themselves with three Observations naturall and usefull I. Observation or Doctrine that The spirituall estate hath its changes That same David who was formerly so dejected that hee scarce dared to pray for himselfe now hath gotten courage to pray for others Who could speake more droupingly more abjectly than hee in the former part of the Psalme Hee calls for mercy and having no hope in any thing but mercy he onely is bold because he sees a multitude of mercies and those tender ones likewise According to the multitude of thy tender mercies But now he is raised from that dejectednesse and dares look up to God in the behalfe of others Hee was often acquainted with such changes sometimes we heare him saying as if hee were already dead with the feare of death I shall one day perish by the hand of Saul at another time wee may heare him triumphing as if hee had a strength beyond his strength I will not feare what man can doe unto mee It was likewise the case of Job sometimes languishing under his torments he curses the very day of his birth chafes with every one that speaks at other times conquering his pain he can dispute stoutly against the uncomfortable Arguments of his froward Visitants I 'le instance but in one more in Peter hee is ready now in the strength of his faith to leap over-boord to walk upon the Water but presenly begins to sinke and then hee trembles because of little faith at one time hee is couragious for Christ and draws his weapon in his defence at another time he shamefully denyes him So that it is with our soules as many times with our bodies sometimes wee finde our selves full of life active apt for businesse merry witty pleasing to our selves and others sometimes dull and indisposed unapt for any thing but sleep troublesome to our selves and a burthen to our company So sometimes wee can pray with life and zeal at other times fitter for a slumber than Devotion so also in other duties And the Reason may among others be double 1. Because the ground of distemper remaines in every Christian a relique of nature and a principle of grace which strive against one another and from that conflict is this distemper this change That as where the vigour of youth and the remainder of a disease continue in the body of a man hee is often sickly and oft againe well not kept in his bed because of his vigour and naturall strength yet not in perfect health because hee is still strugling against the disease so is the Christian there are in him contrary principles both are working in some things nature prevailes in some other grace and the man for the present changes to the side that hath the victory 2. Because besides that ground within hee meets with changes from without When wee so much use the Creature that wee surfeit upon the use then wee grow distempered in our better part wee grow very dull in our holy service but when againe wee awaken our thoughts and set our joy on God then we are more lively to his service The soule apprehending sin growes sad