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A93382	A sermon preached before the Honorable House of Commons, at their monethly fast, May 29. 1644. By Peter Smith Doctor of Divinitie, minister of Gods Word at Barkway in Hertfordshire, and one of the Assembly of Divines.	Smith, Peter, d. 1652? or 3?; England and Wales. Parliament.	1644 (1644)	Wing S4142; Thomason E52_24; ESTC R9534	45,343	53

me he shall lie all night between my breasts Cant. 1. 13. A bundle of bitternesse yet as sweetly lodg'd and as neer the heart as may be Fifthly and lastly let this be a motive of comfort in our miseries that look by how much the light is sweeter unto him that hath for a long time been shut up in some darkesome dungeon then unto those who have alwaies enjoy'd the Sunne in his brightnesse as the haven is to the mariner that hath been toss'd for many moneths in the tempestuous seas so shall heaven be unto that soule that hath walked heavily in the darknesse of affliction and hath been weather-beaten with the stormes of griefes and troubles Thus much may serve touching the state of Gods Church here on earth 2. I come now to the second thing considerable in the Text which I call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practise and the exercise of the Church remaining in this state in these expressions Then they cried unto the Lord. In which words you readily observe three things First that which is here implyed which I may call the act they prayed Secondly that which is here expressed which is the manner They did it servently They cried Thirdly that without which all had been in vaine and that is the obiect unto whom they prayed crying that is to the Lord. Then they cried c. I might well here observe that c Afflictio facit religiosos Eras in Coll. Distresses force devotion Erasmus hath observ'd it in the rudest mariners and we find the same in that Prophecie or history of Ionah When Numa had ordained many religious ceremonies in Rome and had induced the people to a constant practise of them Tullus Hostilius who succeeded him cast them all out again and held as the * T. Li●ius Historian tels us nothing lesse comely in a King then to submit himself to such observances But when a pestilence had once raged in that great Citie and a long lingering sicknesse had pull'd down his own proud flesh then not great sacrifices onely must be offered but every trifling superstition must be punctually observed The Psalmist noteth how even the brute creatures do in their kind crie and call in time of need and that to God the great Creator and preserver of them all The lions roare saith he suffering hunger and they seek their meat of God And again Thou feedest the young ravens that call upon thee But I will not stay you upon this Consideration But shew you what this practise of the Saints more fully declareth to us And to this purpose shall make this my second generall Doctrine Doctr. 2 Earnest d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Orat. prayer or crying to the Lord is an effectuall meanes to get helpe and full deliverance in troubles and distresses Where we have just occasion for the clearing of this point to open at least briefly every of those three things forementioned as First the act which is praying Prayer is a duty necessary and that vi praecepti God hath commanded it It is as well Dei veneratio as hominis petitio a speciall part of Gods worship from man as well as an expression of mans suits to God God hath made this a character of his people who worship and serve him they are such as call upon the Name of the Lord. He hath given this title to the place of his publick worship My house shall be called the house of prayer to all Nations While we pray to God we give him that honour which is due unto his Name as first of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hieros Cat. 6. Omniscience knowing the hearts of men For prayer is the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc lifting up of the soul to God Secondly of Omnipotence as that he is able to grant us what we ask and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mac. hom 12. to do what he will Thirdly of Mercy as being ready yea more ready to hear then we to ask He prepareth the heart to prayer and his ear hearkneth thereto And which concerns our matter in hand prayer is required of us necessitate medii as a necessary means of procuring good unto us from him from whom every good giving and every perfect gift doth come Iam. 1. 17. Ask and ye shall have saith Christ Luke 11. 9. And Ye have not because ye aske not saith Christs Apostle Iam. 4. 2. If thou wantest any thing that may be good for thee praier is the key of heaven Those four keyes whereof the * Paraphr Hier. in Gen. 32. Paraphrast of Hieros speaks saying That God ever keeps them in his own hands and will not give them unto any Angel whatsoever the keys of the womb of the grave of rain of food are all turned in Gods hand by prayer or prayer is able to do the office of them all Hannah prayed and her barren wombe was opened Christ prayed and the grave was opened to Lazarus Elias prayed and it rained and he openeth his hand and filleth every living thing with his blessing and that undoubtedly when they call upon him If thou desirest deliverance when afflicted I cryed saith our Prophet unto the Lord in my trouble and he delivered me h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Orat. 〈◊〉 2 If the whole Land or the Church be in distresse through any judgement or any correction of the Lord see what Solomon obtained by his prayer at that solemn dedication of the Temple 1 Kings 8. 33 c. the place deserves that you should read it out at large and see how it confirms the Point in hand And to conclude that you may know how necessary your most diligent and frequent prayers are in afflictions David a man acquainted with sorrows hath penn'd a Psalm of purpose which he cals the poor mans prayer or as the title of it is translated in our Bibles A prayer of the afflicted when he is overwhelmed c. Psal 102. Secondly but in the next place let us consider the manner how we must pray that 's fervently feelingly the word is here They cried Indeed we seldom reade of any of the Saints of God in prayer but some way or other we may observe this kinde of zeal and vehemency expressed or implied We read nothing uttered by Moses in way of prayer in that place where yet the Lord saith to him Wherefore criest thou unto me Exod. 14. 15. there were assuredly those groans unutterable Rom. 8. 26. such as were in the heart of Hannah praying without vocall expression and though Eli most rashly censured her she modestly and like her self replied I am ● Sam. 1. 15. a woman of a sorrowfull spirit c. I have powred out my soule before the Lord David most frequently in this book of Psalms is found praying and sighing praying and weeping praying and groaning and nothing more usuall with him then to expresse his prayer by this

h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. which in a calme are safe but the windes rise suddenly i Momento temporis mare evertitur eodem dic ubi luscrum navigia forbentur Sen. and the waves roare and unexpectedly they are swallowed up k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epic. apud Plut. Vse 1. Vse 1 I shall not need to give you reasons of it sic Deo placuit God in his providence will have it so farre be it from us to think with the Epicures that God regardeth not the things of men below especially of his Redeemed but let us submit to his divine will and wisdome and learn from hence these short instructions First Is our estate here so dubious and variable then in dayes prosperous let us provide for evill times that we may say when such things come upon us as Iob sometime did The thing I greatly feared or greatly expected is come upon me Iob 3. 25. which feare or expectation doubtlesse was a preparative unto his patience as knowing that riches have wings and flie away and for his children he could say better then that heathen man l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plut. I knew that I begat them mortall subject to death naturall or violent as it pleaseth God and with a better spirit to use his own sweet expressions The Lord gave and the Lord hath taked away blessed be the name of the Lord Chap. 1. 21. Our earthly buildings are not founded upon the rocks we dwell in houses of clay whose foundation is in the dust Iob 4. 19. Or like those houses which m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. Schol. Disput Contr. Philos little children make up of sand and when they have done pull them down again And as Hiram said to Solomon What are these cities which thou hast given me my brother And he called them the land of Cabul unto this day That is as the word signifieth dirt or mire Such and so frail are all our possessions here Vse 2 Secondly let us be hence instructed even in the most calamitous times * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Idyl 4. not to be too much dejected Our case in these sad dayes is not unlike theirs in the reign of Asa When there was no peace to him that went out nor to him that came in but great vexations were upon all the inhabitants of the countreys 2 Chron. 15. 5. And we may say as Iob sometime did God hath delivered me to the ungodly and turn'd me over to the hands of the wicked I was at ease but he hath broken me asunder he hath also taken me by the necke and shaken me to pieces and set me up for his marke His archers compasse me round about c Iob 16. 11 12 13 c. We have a warre amongst us and that which is the worst of warres n Cum bello civili res aguentur periclitabit tunc patria in ancipites casus certumque urbis excidium concidet repente Catil in Cic. Resp 2. a wasting and destroying civill intestine warre o Bella geri placuit nullos habitura triumphos a warre whereof there comes no triumphs such as do follow others that are against a forein enemy but even the p Et victi victores in lacrymas fufi Tacit. conquerors with the conquered may have cause to sit down at last in teares But shall we therefore cast off our hope in God who creates warre and maketh peace and ruleth all things after his own will or shall we say as Livy in the like case If now a stranger should come in upon us q Vix ope deorum omnium res sisti potuisset heaven and salvation it sel●e could not save us God forbid We may lose all we have on earth even our life and all but God will be no loser whose cause we manage and with him we shall be gainers at the last r Iustus Abel ecclesiam sanguine dedicavit Ambr. de Cain Abel Righteous Abel dedicated the Church in his bloud saith Ambrose and by the drops of it we may see the way to heaven And he will make his enemies to know s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Car. Rhod. per Hom. 17. what it is to fight against the Lord. And when he maketh inquisition for bloud he will remember them And they shall flie to the pit and none shall rescue them Prov. 28. 17. Vse 3 Thirdly and lastly learn we from hence to fit our selves for any state of life and to say with the Apostle Paul I have learned in what soever state I am therewith to be content Phil. 4. 11. How shamefull is it for us to fall short of Esau in this dutie who could say unto his brother Jacob I have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum enough Gen. 33. 9. Where is the man that hath attained to this degree of contentednesse And yet hear I beseech you how far Jacob hath outstrip'd him when he replied to Esau God hath dalt graciously with me and I have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne all For so the word signifieth in the Originall and differeth from the word used in Esau's speech though both alike translated in our books We lose much inward peace and comfort that we might enjoy even in this uncertain pilgrimage of ours for want of this rich grace of contentation Adam could not be happy in Paradise no nor Lucifer in heaven when not contented We must have what we would have t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryshom 2. de Orat. though it be a mercy to us sometimes to be denied I wish we could learn even of that heathen man to order our requests we make to God whose suit was u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the Lord would give him what he knew good for him though not asked and keepe evil from him though desired To conclude amidst all these mutations and alterations let it be our onely care to cast our care upon God who careth for us and be content with such things as ye have for he hath said I will never leave thee nor forsake thee Heb. 13. 5. The words in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke are much more vigorous there being five negatives to intend the sense as if he had said I will not leave thee no I will not I will not leave thee nor forsake thee A second observation from these vicissitudes of prayer and praise prest in the two verses so often here reiterated may be this Obser 2 That God hath so diversified his wayes of seeking him that they may suit with the diversity of his wayes and dealings with us and hath put words into our mouthes wherewith we may come before him in all occasions and occurrences of our life Is any among you afflicted let him pray is any merry let him sing Psalms Iam. 5. 13. And yet I think without offence a man may say

a good Master to him But put forth thine hand now and touch all that he hath and he will curse thee to thy face Vers 11. And when the Lord was pleased to deliver all he had into his power and suffered him to strip him of all that might be comfortable unto him and afterward enlarged his Commission and gave him leave to smite his body with sore Biles from the sole of the foot unto his crown Chap. 2. 7. even then the Devill found to his confusion and Gods glory p Iacett in storquilinio cui prius somnuns capere licebat in purpura ut liquido constet eum Dei gratuitum non mercenarium esse cultorem Mur. not in Sen. that when Iob lay upon the dunghill who was wont to lie under his coverings of Purple and Scarlet that he was not a mercenary but an ingenuous and free servant of God So that God in this respect will gain glory to himself from the sad sufferings of his Saints 2. It manifestly appeareth that saints are added to the church daily and so great honour unto God by the examples of the patient sufferings of his faithfull Martyrs Take my brethren the prophets for an example of suffering affliction and of patience c. Iam. 5. 10. For if when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 20 21. Thus the people followed to see the Martyrdome of that glorious Martyr Cyprian and considering his constancy cried out q Moriamur simul cum sancto Episcopo Pont. in pass Cypr. Let us also die with our holy Pastour and Iustin Martyr affirmeth of himself that he being trained up in the Schools of Plato's Philosophy applyed himself to the knowledge of Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apol. 1. by seeing the patience even to the shedding of their bloud in the Christians in that age And Theodoret sheweth how in this case it was as in the felling of woods There are many more shoots spring forth then there are trees cut down s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Cur. Gr. aff Ser. 9. and the bloud of those that are cut down is but as a watering to those young ones that shoot forth Thus some are put to it to t Quidam dura patiuntur ut alios pati doceant Sen. endure heavy things that they may teach others to endure the like Thirdly the Lord is pleased to dispose so of his servants that when they are sunk deep in sorrows he may exalt the glory and Majestie of his power in drawing them out of the pit u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Rhart He casts them into extremities that he might save them out of such doubtfull dangers The blinde man in the Gospell to whom our Saviour gave sight was so borne to that end that the works of God might be manifested in him Iohn 9. 3. He suffered Lazarus to lie four dayes dead Iohn 11. 39 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Sel. de Laz. that his power might be the more seene in raising him and restoring him to life He can bring life out of death out of warre peace and reformation out of the greatest deformity and confusion When the Israelites were forced to those straits being y Inter mare bostes inter un●● gladios between their enemies and the Seas between the swords and the waters and the Mountains being on either side that they knew not what way to take Moses then bids them stand still and see the salvation of the Lord Exod. 14. 13. and accordingly they saw it as the story sheweth Thus Gods honour is most advanced when his people are at the lowest Secondly the Lord also turneth the crosses of his people into crownes and they make also for their glory that they may see how he of very faithfulnesse causeth them to be troubled 1. For first the readiest way to heaven is by weeping crosse Christ who came down from thence could find no other way thither againe as he sometime said himself Ought not Christ to suffer these things and to enter into his glory Luk. 24. 26. And thus taught Paul and Barnabas Act. 14. 22. That we must through much tribulation enter into the kingdome of God To which also agreeth that of the Apostle Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12. 6. God deals not with his children as many foolish parents do with theirs who z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their fond affection to them find cause at length not to affect them at all For if ye be without chastisement then ye are bastards and not sons Heb. 12. 8. If the Lord say once I will make my fury towards thee to rest and will be no more angry Ezek. 16. 42. a Nunquam magis irascitur deus quam cum non irascitur Bern. thou maist take it so as if in plain termes he had told thee I will withdraw my love from thee and will never more be pleased with thee His fatherly correction keeps off the severitie of his judgement fits thee for mercy and by consequent for heaven too It is I confesse a sight for heaven onely * Pium pauperem in sinu divitis Aug. A godly poore man lying in a rich mans bosome And this is the meaning here Lazarus who after his sufferings here on earth was by Angels carried into Abrahams bosome Luk. 6. 22. Secondly as afflictions to such are a way to glory so they work a proportionable reward in glory If the damned lye so orderly in h●ll that it is easier there for some then others then surely there is no lesse order observed of God in heaven but as some shall shine as the firmament so others as the stars in the firmament for ever and ever Dan. 12. 3. And one starre differeth from another starre in glory 1 Cor. 15. 41. It should seeme otherwise by that parable of the labourers in the vineyard to every one of which was given his peny neither more nor lesse come he sooner or later b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. which may be thought unequall The School-men therefore would have us to conceive c Denarius unus differentia claritatis P. Lumb Sent. lib. 4 Dist 49. that though every man had a peny yet one mans peny was brighter or better silver then another that is the one may have a more cleare vision of glory then another And why may we not much rather take his judgement who conceiveth d Etiam labores in praemio mimorandi Magal in Cart. Mos that the work of those who bore the heat and burden of the day is reckon'd in their wages and their pains accounted as no small part of their payment it being an

but even for them it had been well were he where he so much desired to be for then he might have been their intercessor with God and might have presented all their prayers unto him but he knew no such doctrine he hath taught us otherwise We read in Revel 8. 1. that there was silence in heaven for half an hour and what follows An Angel with a golden Censer stands at the Altar and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Vers 3. I will not stand to open this whole prophesie unto you let this suffice The Incense that is offered with our prayers is Christs intercession which smels so sweetly in the nostrils of God that he is content silence should be in heaven for a little time where yet his praises are sung eternally untill those prayers of the Saints so perfumed be fully heard Remember then Christ sitteth at the right hand of God making intercession for us Rom. 8. 34. let all our prayers then be made in his Name and presented unto the Father by his hand Vse 5 Fiftly there is an use of consolation arising from this consideration touching the Object of our supplications Have we a God to call upon and doth he call upon us that we should do so and do it freely frequently and the more often the more welcome O blessed and thrice blessed be his Name that hath so graciously invited us He hath not put us over to any such as the Papists fancie to be Favourites or Masters of Requests in heaven God the great King of heaven and earth is not like these his Vice-royes who must have their other u Satrapas quosdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatos Philost vit Apoll. Tyan lib. 1. cap. ●● cap. 19. Eares and Eyes to see and heare their subjects in their suits Whereas he by himself alone seeth and heareth all things his eies and eares going at once through all the world He is that friend spoken of Luk. 11. who when his children were in bed x P. Chrysol serm in Luc. 11. his Saints and Angels asleep rose himselfe to lend bread unto his friend How ready was he to heare that placed his bed so neer the door that no sooner his friend knocks but he heares him Not like that idol Baal of whom Elias said unto his Priests when with much clamour they cried after him Cry aloud for he is a God either he is talking or he is pursuing or he is in a iourney or peradventure he is sleeping and must be awaked 1 Kin. 18. 27. Nor like the heathens Iupiter who when the Grecians and the Troians were together by the ears was gone to visite his old friends y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad 15. Oceanus and Tethys He is alwaies nigh at hand to all that cal upon him yea unto all that call upon him faithfully It is he that said Before they call I will answer and whilest they are yet speaking I will heare Isa 65. 24. And when they thus come unto him z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. Rhod. Perioch Hom 9. he turns about to meet them graciously He is that father of the prodigall who when his sonne was at last returning to him with an humble confession and a poore petition Make me as one of thy hired seavants Luk. 15. 19. When he was yet a farre off saw him and had compassion and ranne and fell on his necke and kissed him And when he had made his confession stop 's him there and before he utters his request in stead of a servants livery cals for the best robe to put upon him and puts a ring upon his finger and much more he doth as if nothing had been too good for him who was dead and is now alive againe who was lost and is now found Read the parable and be comforted Vse 6 But then give me leave I beseech you to adde one use more Let it not seeme a digression which truly I conceive a seasonable direction and that is Since prayer is so effectuall and consequently so usefull in these calamitous times let us from hence be all directed especially upon this day of solemn humiliation to make our humble confession unto God and here principally of such sinnes as may be thought to have the greatest hand in these great judgements that are upon our Land We finde this to have been the constant practise of the Saints of God Thus did good Nehemiah he wept and mourned fasted and prayed Nehem. 1. 4. and withall makes a large confession of great sins ver 6. 7. and more largely Chap. 9. 33 34 35. he confesseth the sinnes of their Kings and Princes of their Priests and of their Fathers and of all the people Thus also did Ezra as appeareth Ezr. 9. 5 6. Thus Daniel exceeding them both Dan. 9. 4 c. I prayed unto the Lord my God and made my confession and said O Lord the great and dreadfull God c. We have sinned and have committed iniquitie and have rebelled c. An example worthy to be imitated and therefore worthy to be read over and over againe and to be learned and put in practise by us all And for our help in this holy duty suffer me to present unto you some of those foule offences that have provoked God against us and which may be the present matter of our mourning and of our serious confession before God First I shall begin where I fear our miseries began Our prophets have prophecied lies and the priests have ruled by their means and the people love to have it so Ier. 5. 31. The dayes of visitation are come the dayes of recompense are come Israel shall know it The prophet is a foole and the spirituall man is mad for the multitude of thine iniquitie and the great hatred Hos 9. 7. Our Nadabs and Abihu's Aarons sonnes have offered incense with strange fire before the Lord and no marvell then if fire be gone forth from the Lord to devour them The story of those men Levit. 10. and of their fire is by divers Interpreters expounded and applied to such things as have been the great abuses of our times Procopius upon the place saith a Exemplum habemus clarissinum humana non admiscenda divinis We have here a cleare example that humane things are not to be mixed with divine And have not we mixed Apocryphall writings with the Canon of the word of God and which is more to be lamented have we not preferred them before the divine Scriptures b Calend and Order for reading c. Before the Common prayer Our directions for the publike service so punctually to be observed by the late commands upon us do in expresse termes tell us that certaine books and chapters of the Old Testament are left unread as least edifying and yet you shall find by perusing the