But perhaps some will say What needs all this adoe what needs this sad behaviour or solemne Assembly Doth not God sea the heart and if our bearts can but bleed in sorrow for sin What need our eyes weep our tongues lament our countenances be sad or our whole behaviour solemne Ans The reason is though I might give you severall yet being in hast take this one for all as the maine Because the Lord our God is Lord as well of Body as of Soule and as well of Soule as of Body And therefore in performing any service unto him he expects-both in his Service and Worship as in Prayer our Knees must be bended to him in signe of our humility our Eyes our Hands our Hearts and all must be listed up unto him in signe of our confidence So in lamenting our sins Let our Eyes weep our Breasts sigh our Tongues complain our whole Body faint and our Soule languish see Mary weeping Peter weeping and Jeremy never making an end of weeping for the sins of his people Besides these outward circumstanees doe most lively expresse our inward sorrows Down down then with all the signes and sales of Vanity and in true sorrow and humility humble your selves before God and cry unto the Lord saying praying Enter not O Lord into judgement with thy servants for in thy sight no flesh shall be justified Keep us O God from the cursed custome of sinning and from the direfull executioners of vengeance especially from the Sword Good Lord deliver us Call a solemne Assembly It was an ordinary custome in any common calamity to rent their garments put on sackcloth and mourne in ashes When the Israelites found want of the favour of God they put off their wonted Garments as in Genesis in Amos in Iob in Ionah may be found But not to stay at all upon the renting of garments and cloathing with sackeloth nor to dwell any longer upon sad behaviours heavy countenances or solemne Assemblies I le onely wish you observe how that the sorrow and sadnesse of spirit draws the Body and all the abiliments of the Body into the participation and manifestation of griefe and indeed how is it possible that our countenance should testifie gladnesse when our hearts are heavy And though I grant that it is not needfull now to use such shadows in the light of the Gospel which hath brought us greater liberty So that whensoever you reade or heare of Isay 22.12 Weeping Mourning Baldnesse or girding with Sackcloth repentance by these signes are but thereby noted out unto us for Repentance neither consists in sackcloth nor ashes nor in any externall thing but onely in the heart Those who doe in good earnest Repent and are displeased with themselves they hate their sins and are touched to the quick with such a sense and feeling of sorrow that they abhor and detest themselves and their life past and by these outward signes they give testimony of their inward sorrow so that humbling themselves before God they therewithall shew testimony of that displeasure they had conceived in themselves before men so that indeed the signes alone are nothing and the Ceremonies are indifferent neither have we any Commandement to put on sackcloth or to pluck off our haire but the occasion of this Discourse and naming of these Signes and Ceremonies is That I might the better prevaile with you all willingly and in good earnest to put the truth of these signes in practice namely to have an unsaigned displeasure with your selves that you have so displeased your God confesse your sins your rebellions your offences and that with a broken heart and sorrowfull soule with an intent to leade a new life and hereafter as resolutely to strive against sin as we have formerly served cheerfully under it for if we judge not our selves worthy of punishment we cannot come into favour with God And therefore as the poor Malefactor bows down his face and cloaths himselfe in vile and base rayment to move the heart of the Judge so ought we to run in all humility to Gods mercy in our Lord Jesus Christ with unfaigned testimonies of our inward Repentance for conversion begins at the heart So the Prophet Joel Rent your hearts and not your garments And therefore to leave the signes to passe by the ceremonies and close up all in our mourning weeds our heavy countenances sad behaviours and solemne assemblies let us be sure to cloath mourning minds and truely sorrowfull soules Augustine is said to weep a shower of teares Ambrose a flood of tears And I am sure Jeremy wisht for a Fountain of tears Certain it is that none of us can condole so much as we ought for our sins are many and Gods plagues are mighty and therefore a deluge of tears were little enough to bear the Ark of our sorrow for our sins I have thus far brought you sorrowing towards this deluge this sea this fountaine of sorrow let us still follow on with paces of lamentation and sorrowfull remembrances of our sins which have forced the Lord to his Armoury and to put on the garments of Vengeance against us And for that purpose I shall endeavour to robe your selves with mourning garments and cloath them with the inward sackcloth of sorrow that your hearts thus rent and torne to pieces with godly griefe you may cry more earnestly to the God of mercy to spare this Land and not adde to our afflictions least those that have evill will at our English Sion rejoyce and triumph at our present miseries Souls sorrow outward griefe The word Solemne shews that our outward sorrow should testifie our inward griefe so that that which went before was but the Signe we now come to the Truth For our part we pronounce not renting of cloaths onely without the putting on of other robes not so much wishing you to put on sackcloth as to put on Christ Indâ—iâ—e is the voyce of Scripture not Scindite Put on not Rent off the Originall being from that of St. Paul Put on the Lord Iesus Christ which will be the better performed if you please to acquaint your selves with this inward mourning not Scindite Vestimenta but Scindite Corda Rent not your cloathes but rent your hearts And it was not without much reason that Solomon gives councell To goe to the house of mourning Est enim illie benedictio there is performed that blessing which Christ promiseth Mat. 5.4 A blessing is promised no where to mirth but to Mourning our Saviour hath annexed this reward And surely the keeping under of the soule is much available to all religious and devout offices and I am sure there ought to be sorrow in every soul The whole course of our Saviours life was spent in solitary sorrow and doubtlesse the cause of his sufferings being in us our Sins we had need all the dayes of our Pilgrimage lament for our sins that brought upon our Iesus a burthen so heavy insomuch that not
reason of the heate of the Plague or at least by reason of the heate of the Plague of sinne fly unto this place Here be the waters of comfort here are wells enough to be drawne off to coole the heate of a thirsting soule This is the Place which God hath Proclaimed to the World That if the heavy laden will but come he will ease them if the thirsty will but come he will refresh them O ye Righteous souls who in the time of Warre are in continuall feare and danger of your bodies imprisoning of your goods plundering of your sons butchering of your daughters deflouring and of the pouring forth of your blood like water upon the ground and not onely the perpetuall enslaving of you and your posterity but that which is worst of all the violating of your Consciences by Oaths and Ingagements at the will of the Conquerour fly unto this House here be the Armes and Armory of the strong men and when you cry your Enemies shall turne backe O ye Righteous souls who in the time of Famine are ready to dye for hunger having pale and bloodlesse Faces lanke and leane bodies hunger-starved carkasses and in this extremity know not what to doe run to this Flace this House the Master whereof can feed an Elias by Ravens A Daniell in Dungeons And the Widow and her Son with a Cruse of Oyle that never wasteth and here shall ye be sure to finde satning food for your soules In a word In any calamity in all straights and miseries whatsoever fly to this Place this House of the Lord your God And in all kinds of distresse let us approach this Throne of Grace let us enter these Gates and Courts with joy let our Prayers come unto him in his holy Temple and let us all like David be glad when men say Come lot us goe to the House of the Lord for there is salve for every sore there is medicine for every dise ase and there is comfort at all assayes In this world we are as Pilgrims having here no continuing City and while we are at home in the body we are absent from the Lord in which Pilgrimage many are the troubles of the Righteous and if they fly to this sacred Sanctuary and there cry unto the Lord the Lord delivers them out of all And to hearren you hereunto know for your comforts That the Lord whom you serve is not like to the Princes and Rulers of the Earth who desire not to be molested with requests from their distressed Subjects but its joy to the Almighty and he takes pleasure to heare their supplications and is most glad when they aske or beg of him the best things What a comfort is this then to all afflicted souls in the heat and height of their afflictions and depth of their miseries to have a place of refuge and a place of refreshment and preservation to run unto and there refresh their wearied members and supplicate the God of Glory and the God of all Consolation But now though we have a place of safety to fly unto in the time of trouble and danger yet a man may mistake his way thither and then never a whit the neerer And therefore least we should erre in our way to this place the Lord himselfe hath given us a constant guide and card of directiâ—n to leade us thereunto even the witnesse of his holy Word Wâ—itten and Sealed that can never deceive us but is as a fiery pillar unto us in the darke desert of this World to shew us the way to that Heavenly Canaan It is a lanthorne to our feet and a light to our paths let then our loynes be girded and let us beare in our hands this shining light But yet though we have a place to fly to in trouble and likewise a guide to direct us the way yet a man especially in misery would not willingly goe to a place where he hath neither title nor right nor interest nor friend nor acquaintance where he may expect if not shutting the doore upon him yet at least poor entertainment and miserable comforters Now to hearten us against these feares the Text tells us That we are of the same Family or Houshold for the Master or Lord of this house is our God so that it is as it were our own for it is usuall for Children or servants to call their Fathers or Masters house wherein they live our House and there we shall finde our best acquaintance and our choicest friends even God our Father Christ our Brother and the holy Ghost our Comforter But still though we have a secure place of refuge to fly unto in danger and a guide to direct us that we erre not in our way and good right and Interest thereunto being of the same Family and Friends and acquaintance there also yet being infected with the Plague of sinne and laden with iniquity we may feare that we shall not be received for those in whose soules the Plague of sin doth reigne however they may come into the society of the Church yet cannot be admitted to the Throne of Grace And therefore to the end our sins should neither dishearten nor hinder us know That the Lord our God hath given us Christ the Righteous to cover our unrighteousnesso so that as pure and cleane we might come unto him He hath put on us the Lord Jesus Christ Rom. 13.14 that being adorned with his righteousnesse and holinesse as lacob was with the goodly garments of his elder Brother Esau we might with confidence betake our selves to this Asylum and in the name of Christ might goe to the name of Iohovah and in his name the Subject hath as much right to goe as the King the People as the Priest the Slave as the Lord the Servant as the Master and the infected as the sound for Christ prayeth with us all as our Brother he prayes for us all as our High Priest and he is prayd unto by us all as our Lord he alone is the Eye wherewith we see the Father the Hand to offer up our Prayers unto him the Mouth to speake unto him and therefore let us goe unto him by vertue of this right that he is the Lord our God and we of his Family and Houshold But for all this though we have a House to goe unto and want not a guide and be of the same Family and stored with Acquaintance and adorned with our Elder Brothers Righteousnesse yet if we be lame or have not Feet to carry us thither we are but like the Creeple at the Poole obnoxious to all hindrances And therefore though the Feet of the Flesh be sufficient to carry us to the Church yet we must have other Feet even spirituall Legs before we can come to this House namely the Feet of Faith and Prayer Faith is the first Foot 2 Cor. 1.24 for if by Faith we stand by Faith we may also goe to the Lord who is faithfull and
Body but also dismember it in the Common-weale making so many Factions as there are Functions in the Church so many fancies as men and as many opinions as fancies and to that height of impiety some are arrived as that being Christs Free-men they ought not to be subject to any but are set free by Christ from the observation of Fasts or Feasts appointed by the Prince or Governour and not submitting to the Government under which they live will hold fast their liberty purchased by Christ though the appointment of them by the Governour be onely for the assembly of Gods people and that upon speciall occasions for the exercises of the Word and Prayer without placing the worship of God or any force of Religion in the observation of them or without any opinion of holinesse in those dayes more then other dayes And thus the Church of England did ever observe Holy-dayes Fasts or Feasts and no otherwise and yet did not fore goe their liberty purchased by Christ I might give way to my Discourse in this and enlarge it to a Volume but I had rather mourn for this kind of people the onely troublers of our English Israel then meddle with them But to you that are peaceable in Israel willingly submitting your selves to the Government under which God hath placed you and that for Conscience sake know you that it is lawfull for the Dominator or Governour to appoint a Fast or day of Hamillation and you are bound to obey For the lawfulnesse of their Edicts I need not stand at all upon it it hath ever been used by Princes of all Ages for which I might produce clouds of witnesses but search you the Scriptures and trace all the Kings For our obedience to their commands know that we are bound to obey them in their absolute commands so far forth as they are warranted by the Word of God And for this let that praecept of St. Paul serve for all Rom. 13.1 1 Pet. 2.13.14 Let every soule be subject to the higher Powers and if every soule then no man is free And again Submit your selves to all manner of Ordinance of man for the Lord sake whother it be unto the King as unto the Superiour or unto Governors as unto them that are sent of him So that people that obey not the wholesom Laws of the Magistrate sin greatly and if any refuse to be ordered by them Rom. 13.2 they resist the Ordinance of God and are specially threatned that they shall receive to themselves damnation And thus have I showed you That Princes or Governours may in the time of War or other Judgement enjoyne us a Fast and Proclaime a solemne assembly to the end we may testifie our Humiliation and better attend on the exercises of the Word and Prayer and that we are to obey them but withall in keeping of a Fast let these cautions be observed 1. That our Fasting be voyd of superstition and that we place no worship of God in it but hold it onely as an help to further us in the duties of Religion 2. That we have no opinion of merit by it that thereby we merit forgivenesse of sins increase of grace or the like 3. That we hold it not of absolute necessity 4. Lastly That it be without breach of the rule of charity either hurting our selves or making us thereby unfit for good duties or giving offence to others such as are weak in knowledge causing them to call our Christian liberty into question rather Informing them that the Magistrate hath power to enjoyn and we are bound to obey who by his Authority doth not take away the use of the things we abstain from but onely orders and moderates the same The like may be said for Feasts dayes of Thanksgiving or holy dayes but I passe them onely I could wish That every one of you would keep every day a Christian Feast even every day holy day which you may doe by purposing every day to avoyd all and every sin and by setting your selves every houre of the day in the sight of God and walking as before him carefully and conscionably in all good duties and so doing you shall keep a good Conscience and that the wife man tels us Prev 15 15. is a continuall feast even every day holy day And now being fully resolved That the King or Governour may Lawfully enjoyn us a Publick Fast in the time of extremity or any common calamity whereby we may testifie our Humiliation with out the least opinion of meriting forgivenesse of our sins the causes of all our miseries and that he may Proclaim a solemn assembly and that we are to obey not with any opinion of holinesse in the time but that the appointed day is for the assembly and holy convocation of Gods people for the exercise of the Word and Prayer Let us all then as at all times so especially upon these dayes of Humiliation set a part turne unto the Lord our God with fasting weeping and mourning and cry unto the Lord to spare this Nation and command his destroying Angel to sheath his Sword and cease from punishing that there may be no more complaining no more leading into captivity Let us implore Gods gracious power to withdraw his angry moved hand against us and let us beg of the God of mercy to stay his further dreadfull vengeance and threatned punishments from any further displaying horrour throughout all our Nation And for that purpose Let us run to our place of refuge the House of the Lord upon the feet of Prayer and there cry unto the Lord to spare this Land to spare this People to spare us from the Sword c. The occaâ—ion or cause of the fast The next is the occasion or cause of this Fast and that if you please to look into the verses foregoing the Text you will find to be a great Plague of Famine for the space of no lesse thou foure years Ver. 20.11.12.13 Their field wasted theâ—◠〈◊〉 mourning their corne destroyed their vines dryed up their oyle 〈◊〉 their harvest perished all the trees of the field withered and joy withered away from the Sons of Men So that just cause had they to lament and howle and lye in sackcâ—oâ—h and ashes nay in dust and ashes But should I prosecute my weak apprehensions in this I should but draw the Treatise beyond a just extent Let it suffice That their Land was russeted with a bloodlesse Famine a dreary punishment Heavens curse and the engine of destruction which doth bring terrour to mortals death to all things and therefore good cause had they to call a solemne assembly to sanctifie a Fast to gather the Elders and all the Inhabitants of the Land into the house of the Lord their God and there cry unto the Lord. And as theirs was Famine so the cause of our solemne assemblies or dayes of Humiliation for some years by-past hath been Warre and the worst of Wars a civill
in the time of Famine fly unto God in this their woefull wretched and miserable estate when all outward and worldly comforts fayle them and lay their burthen upon him because they knew that he was able to feed and help them though the cisternes of the world were growne dry being the Lord and as willing as able being their God For the majesty of God is so glorious that it would make them fly from him and his essence is so incomprehensible that it is a light that none can have accesse unto and an huge Sea that will drowne such as will adventure to wade into it but the Knowledge of Gods sufficiency and power to help and of his mercy and free favour whereby he is ready and willing to help that 's it that encourageth them to come before the Lord and call upon his Name with strong cryes and earnest requests with sighs and sobs and groanes and cry unto the Lord. Whence the point is this That the knowledge of Gods power and mercy is the onely cause that brings Christians into Gods presence and makes them call upon him in trouble When they are plunged in misery in distresse then God shall be sure of their custome and company like these people here who when all their hopes were perished then they run to God and cast all upon him whom they knew was able to bring Water out of the Flint as well as out of the River and Bread out of the Clouds as well as out of the Barne Canaan they knew could not maintain them without Gods blessing and with it a barren Wildernesse could and therefore to him they fly and cry They cry unto the Lord. For this look onely upon Psalme the ninth and tenth Verse where the Prophet sheweth how they come to seek unto God They that know thy name will trust in thee for thou never faylest them that seek thee How come they to seek God They first trust in God by the Knowledge of Gods Name which name is the Lord strong gracious and mercifull and till men come to know this Name they can never come to trust in God nor to seek God but by the right understanding and applying of the Name of God Nothing in distresse can hinder them from crying unto the Lord because they know that there is no evill but in his name they may have an Antidote against it no fore but there they shall have a salve to cure it no disease but there they shall have a remedy to help it no wound but there they shall have a Playster to heale it no sicknesse but there they shall have a cordiall to comfort it and Physicke to recover it no doubt but there they shall find a refolution for it nor no good thing but there they may get a certainty of obtaining it And therefore to hearten you in all assayes in all distresses miseries and calamities whatsoever to fly to this Name which will be like an Oyntment poured forth to fill and delight the hearts of the Faithfull with the odour of it And though I cannot give you a definition of the Lord your God yet take that description of the name of God notably and comfortably set downe to my hand in Exodus where you may heare the Lord himselfe Proclayming his Name in these ten severall properties Exod. 34.6.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity transgression and sins and not making the wicked innocent visiting the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth Generation Then what misery what trouble what distresse what affliction what calamity can hindâ—r us from comming to the Lord upon the Feet of Faith and Prayer to cry unto the Lord. 1. Are you layd in the low Dungeon of misery as Ionaâ— was in the Dungeon of Hell in the bottome of the Sea in the belly of the Whale Are your Enemies mighty your sufferings many and your oppressions and pressures heavy then cry unto the Lord for he is the Lord strong all power is in him and from him and for him he is the mighty God and he doth not onely use his might for our Salvation but for our Enemies destruction If then your troubles be great and your Enemies mighty be not dismayed your God is greater and mightier to help you out of them then they are to hold you still in them and he rides upon the Heavens full of Majesty and full of ability to deliver you and to set you free from the strongest bonds of affliction Come but once to know Gods all-sufficient Power then no affliction or tryall shall make you faint The least affliction if God support us not in it will be too strong for us but the greatest nay the rushing in of all at once upon us if this strong God be on our side shall not be able to hurt uâ— or daunt us and therefore when our Hands cannot help us nor our Tongues prevaile with unreasonable men let us fly unto this strong Tower the Lord our God And cry unto the Lord. 2 And now least any poor afflicted soule hearing of Gods Power should say I know that God is strong and powerfull but what is that to me it may be he may use his power to my overthrow Nay saith the Lord God is mercifull as well as powerfull and therefore why should any be discouraged by misery since misery is the very object of mercy and the Eye of Divine pitty is ever fixed upon it For the God whom we serve hath no other riches then the riches of his mercy And this was the argument that David so often used Psal 6.2.3.4 Have mercy on me O Lord for I am weake â— O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returns O Lord deliver my soule save me for thy mercies sake And in anâ—ther Psalme Psal 86.1 Incline thine Eare O Lord and heare me for I am poor and needy And if we come but crying unto him our very misery will be sufficient to work upon him for mercy so that he will be ready to entertaine us like the Father of the Prodigall with an Vnde plangis why weepest thou my Sonne â—â—k 15.20 I will clothe thee with the best Rayment and put my Gold Ring upon thy finger and thy Fare shall be the daintiest morsell nay he will like that Father of the Prodigall stand ready to receive us with his armes uâ—foulded to â—mbrace us with his hands open to invite us with gifts with his head inclined to afford us the kisse of peace and shew forth his love unto us upon every occasion as the Prophet Hosea testifieth Hos 14.4 saying In thee the Fatherlesse shall find mercy Let us then lift up our soules and cry continually in all straits and troubles to this God of
mercy for the Lord our God is good and gracious and mercifull and of great kindnesse unto all them that call upon him Then cry unto the Lord. 3. But least that any poor soule should be disheartened as unworthy to cry for mercy by reason of his owne corruptions and spots and staines and leprosie of sin The next to hearten and encourage him is That the Lord as he is strong and mercifull so he is gracious that is loving and shewing mercy without any merit Art thou not worthy of mercy Hast thou not deserved the least favour at Gods hand what of that God tells thee for thy comfort that he is gracious The Lord our God is so gracious as that he will not tarry till we deserve favour nor till we be worthy of mercy but even while we are unworthy will freely shew forth his goodnesse and mercy towards us How worthy was Saul Acts 9 1. when he was even breathing ouâ— threatning and slaughter against the Disciples of the Lord And therefore it is said of Abraham Rom. 4.5 That he beleeved in him that justifieth the ungodly noting thereby that sinne cannot hinder Gods favour from offenders but that through Faith they shall be justified and made as innocent in Gods account as if they had never offended at all Then let us not when we are in distresse be discouraged or dismayed by reason of the soulenesse of our sinnes but let us goâ— to the Lord and come but penitently and he will shew himselfe gracious notwithstanding them all Then cry unto the Lord. 4. But still the wounded soule perhaps may say Alas I have provoked God to wrath I have incensed him and justly drawne his heavy hand upon me by my sins and therefore though the Lord be gracious with what comfort or hope can such a sinfull wretch as I goe to cry to that God I have so hainously offended Hast thou provoked and offended thy God yet let not that dismay nor hinder theâ— but goe cry unto the Lord for he tells thee himselfe That he is slow to anger that is long ere he be provoked Witnesse the cryes of Sodome which pierced the Eares of the Almighty yet so loath was God to showre downe Fire and Brimstone as that he expostulates the matter as if he had bin jealous of his owne Eares and answers with an Ego vadam videbo I will goe downe and see whether they have done altogether according to the cry that is come unto me And thus as he is hard to be provoked making as though he saw not our sins because he would have us to amend so when he is provoked he is as easie to be appeased And this is seen in Mary Magdalene a notorious sinner in the City of Iernsalem who was grown so shamelesse as that the whole City suffered in regard of the bad report that went of her yet she no sooner stands at his Feet behind him weeping but Christ presently tells Simon Luk. 7.38 that many sins are forgiven her For we can no sooner fall out with our sins but God falls in with us An Earthly Father will not take every advantage against his Child and when the Child is grieved that he hath committed a great fault good Parents are easily satisfied The Lord our God piâ—tieth us as a Father his Children and whensoever we kindle his wrath against us one Teare of true Repentance will quench all the Flame thereof And to this David giveth sufficient testimony saying Psal 103.8.9 The Lord is slow to anger and of great kindnesse he will not alwayes chide nor keep his anger for ever And this he himself found by good experience for when after many mercies received he had grievously provoked the Lord in that matter of Vriah and did not repent but still lay in his sin insomuch as God was angry with him David no sooner begins to make confession of his sin but God forthwith tells him by the Prophet 2 Sam. 12.13 That he had put away his sin so that the Lord was more ready to offer him pardon then he was to aske it And therefore since the Lord is slow to anger and easie to be intreated let not our sins though never so many hinder us from Crying to the Lord. 5. But still some poor soule perhaps may say T is true indeed I know there is no fault on Gods part he is slow to anger and easie to be intreated But what am I the better when I cannot fit my selfe to seek for mercy as I ought to doe Alas I am weake and full of infirmities I come farre short every way I cannot Pray as I ought my Prayers are few and cold and weake I cannot keep Gods Word my memory is fraile and slippery c. What of all this let no weaknesse nor infirmities dismay thee for the Lord himselfe tells thee in the next place that he is abundant in goodnesse or abundant in kindnesse and it is the property of kindnesse to take small things in good worth and to passe by infirmities and weaknesse and to be easie to be intreated he will not break the bruised Reed nor quench the smoaking Flax if we can but once come to be humble in heart though we cannot attaine to that measure of sanctification as others have nor poure out our Soules in Prayer as we should yet God will take all in good part he that will reward a Cup of cold Wateâ— he will reward a cold Prayer for God looks not for perfection from poor weak creatures that are full of imperfection And therefore since he is abundant in kindnesse let not our infirmities and weaknesse hinder us from crying unto the Lord. 6. But the poor afflicted soule may perhaps still say Though the Lord be abundant in goodnesse and kindnesse yet how shall I know that this goodnesse and kindnesse of God shall be performed unto me for I have Prayed and Cryed and waited long â—nd yet am never the neerer so that though he be good and yet not good to me kind and yet not kind to me what am I the better Hast thou Prayed and Cryed and wayted and hath not God seemed to regard nor answered thy requests in releeving thy wants easing thy torments removing thy pressures c. yet Cry still and in the Lords due time thou shalt be sure of reliefe for he never promiseth but he performeth if we persevere without fainting And so he himselfe tells thee in the next place that he is abundant in truth As he never threatens any thing but he executes it so he never promiseth any thing but he performes it You may beleeve him without an Oath But I have sworne by my holinesse saith God that I will not forsake David And never any yet could charge him with breach of promise hath he promised and shall he not performe Then cheare up your hearts and pluck up your spirits your God hath promised Psal 34.10 that those that feare him shall
Moneths delivered to the Light if it prove fruitfull or usefull to thee or any other it will be an ample compensation to my poore Labours That great and good Physitian of our Soules Christ Jesus blesse it to thee is the humble request of his and in him Thy Servant Ellis Weycoe The Contents HOw the Church of England ever observed Fasts and Holy-dayes Fol. 3. The Prince or Governour may appoint a Fast Fol. 3. Princes or Governours are to be Obeyed in their Commands Fol. 3. Foure Cautions to be observed in keeping a Fast Fol. 4. How to keep every day holy-day Fol. 4. God is never angry but for sin Fol. 6. Sin is the cause of all misery Fol. 7. 8. 9. 10. Mourners marked and thereby preserved Fol. 12. Soules sorrow Fol. 16. Better to deale with God by Teares then Words Fol. 17. The Antiquity of Fasting Fol. 20. Foure Rules to be observed in Fasting Fol. 22. Who must give to the Poor how much in what manner and to whom they must give Fol. 28. Christs Schoole a Schoole for all sorts Fol. 31. The Kingdom of Christ admits of no distinction Fol. 36. The best place of Refuge to fly unto in time of warre or any Calamity Fol. 39. Five Rules to be observed in Gods publick worâ—â—iâ— and service Fol. 44. Three Rules that sit us for a right behaviour in Gods House Fol. 46. Three Rules to binde us to the good-behaviour before we come to Heare at the time of Hearing and after we have Heard the Word Fol. 47. Our Hearing of the Word must be accompanied with foure concurring Circumstances Fol. 54. Prayer the Art of Arts that adornes a Christian Fol. 56. Godly sorrow and affliction the best remedy in any sorrow and affliction Fol. 59. The greatest affliction which should touch our Hearts is the Churches affliction Fol. 66. We must never make an end of Mourning till God make an end of Afflicting Fol. 71. 72. No distresse whatsoever can hinder Gods people from praying Fol. 78. The Knowledge of Gods power and mercy is the onely cause of bringing Christians into his presence and of moving them to call upon him in their miseries Fol. 83. Men can never truely seek God by Prayer till they know understand and apply his Name Fol. 83. 84. We must not onely Pray but Cry Fol. 94. Good Suiters alwayes good Speeders Fol. 44. 95. Three Rules to be observed if we expect help from God in distresse Fol. 96. 97. Joel 1. Chap. 14. Verse Sanctifie a Fast call a solemne Assembly gather the Elders and all the Inhabitants of the Land into the House of the Lord your God and cry unto the Lord. THe wisest Preacher of a mortall Man and of immortall memory that ever was or shall be inspired with the spirit of God saith That there is a time to Weep as well as to Laugh a time to Mourn as well as to Dance And surely seeing every Man and Woman under their own Vines and Figtrees have a long time satiated themselves with Laughing and Dancing or making merry with their Friends doubtlesse now these sad and cloudy times are the times that call for Weeping and Mourning for Baldnesse and girding with sackcloth For hath not God shot divers of his Arrows and have not some Bullers fallen from his Warning peeces which Arrows and Bullets poysoned with the Pestilence have not many years agoe hit and slain some People not onely in and about out Mother Cities but else-where in the spatious Countries Who perceiveth not how the destroying Angell hath of late unsheathed his Sword and brandished it over us of this Nation of England Who knows not how in respect of those unhappy differences amongst us Warr thundred in our trembling Countries lap the Sword devoured the Grace of England and became drunk with the Bloud of Natives Rovel 6.4 The red Horse with him that sate thereon to whom was given power to take Peace from the Earth and a great Sword still prancing and trampling in our streets both at Noon-day and at Midnight Now though the sinfull Sons and Daughters of men have and still doe lye neverthelesse sleeping in their sensualities yet the vigilant Watchmen of our English Israel our late Royall Kings in their severall Reignes and Governments observing Gods begun Jadgements and further threatned Punishments usually Proclaimed Easts in the times of common calamity And his Highnesse under whose protection and government we now live hath set a part many dayes of Humiliation appointing us a place of refuge or sacred Sanctuary to fly unto Prov. 18.10 that strong Tower that right Arke or little Zoar unto which the righteous run and are preserved even unto the House of the Lord our God carried thither with the feet of Prayer there with all fervency to Pray for the preventing and diverting of Gods further furious hand against us crying unto the Lord to spare this Land to spare this People to spare us from the Sword to spare us from the Famine and from all his sore Judgements which our sins most justly have deserved for which purpose the Trumpet hath been often blown in this our Sion the Fast Proclaimed and the Assembly gathered according to this of Joel Sanctifie a Fast call a solemne Assembly gather the Elders and all the Inhabitants of the Land into the House of the Lord your God and cry unto the Lord. This Fountain might divide it selfe into severall Streames but waving unnecessary Fractions I shall confine my Discourse to these two Heads 1. A duty enjoyned Sactifie a Fast 2. A method or order prescribed for the solemne performance of it Call a solemne Assembly gather the Elders c. Duty enjoyned 1. The duty enjoyned A duty no lesse necessary then seasonable For as St. Augustine observes Before the fall there needed but one glorifying of God that was by giving of thanks But now since the fall by reason of our many backslidings there must be also Sacrificium tribulati cordis the Sacrifice of a troubled Spirit for the mortifying of this flesh of ours which by being too much pamperd by us hath been so rebellious against God I shall passe by the first the duty enjoyned or Fast proclaimed my meditations intending to fix upon nothing but that which shall afford sit matter for mourning though the Proclamation it self being alwayes occasioned either upon begun Judgements or threatned Punishments might give just cause to hoise up saile in a Sea of sorrows but delighting onely in that heart-breaking and yet wel pleasing pensivenesse and therefore hastening to that Ocean oâ— sorrow in the exit or end of the verse sighing sobbing crying I will but salute the Fast enjoyned and stay but a while to bewayle these miserable times into which we are fallen which being the last must needs be the worst wherein so many are carried away with the severall blasts of vain Doctrine from Gods true Religion to these follies and fancies whereby they doe not onely wound Christs mystieall
Ieremy onely but all Man-kind may Write lamentations So that Non finire sed semper reservare lachrymas debemus We had need never make an end of mourning never end our sorrows for Sin intermit them we may but stilâ— let us keep our acquaintance with them That of Hierome 〈◊〉 confesse is true Detestandae sunt illae lachrymae quae non habeâ—â— modum Mourning without measure is a Hell upon Earth Yet again Detestandi sunt qui carent lachrymis they are to be detested that have no measure of this heavenly Manna but happy were we if we could for ever continue our mourning for Sinne and for the abominations of the Land God hath already given us the cup of his wrath to drink off and we have tasted deeply of the cup of his displeasure we have seen affliction in the rod of indignation this Land hath presented us with sad spactacles whole heaps of slain O how should the remembrance of our late sufferings set open again the Fountains and Floodgates of sorrow that rivers of tears might flow from our pensive hearts And if the Lord shall again be incensed by reason of our sins which are as many and great as ever what can we expect but having already begun to taste of the bitter cup of his wrath and displeasure he will force us the next time to drink it down to the dregs But since that groans and sorrow for Sin is the onely way to appease Gods wrath being far better to deale with him by tears then by words and seeing there is no sorrow to that of the soule though the eyes of the body should wax blind with weeping Let us shower down rivers of tears let us plentifully water our cheeks with tears and sigh and sob and weep and howle and cry unto the Lord to spare us from the Sword and let this our lamentation and mourning be coram not clam not onely privately but openly especially upon our Fast dayes or dayes of Humiliation for as solemnity expects it so antiquity prescribes it the Assembly called must be solemne Call a solemne Assembly Obj. But perhaps some will say God expects not this inward and outward sorrow in his service this heart-breaking and body-fainting our eyes weeping and our souls languishing for God wills that we shew our selves glad and cheerfull when we serve him Aaron was sad for the death of his Sonnes and Moses reprehending him because he had not eaten that day of the Sacriifice he told him Levit. 10.19.20 Quomodo potui comedere aut placere Deo in ceremoniis mente lugubri How could I eat or please God in the ceremonies with a mourufull mind and the text saith that Moses rested satisfied The Starrs being called by their Creator to give their light they are said to doe it Cum judicate with delight or cheerfully When we serve the Lord we are bidden to serve him with alacrity Mat. 6.17 When we fast the Word bids us Anoynt our heads that we seem not to men to fast Unge Caput tunm But the fast here enjoyned and the Assembly called must be solemne How stands this together the Scripture bids us both be merry and mourn in the Service of God Ans The answer may well be this That all our felicity consisting in sorrow for sinne we may very well be merry to see our selves sad Green Wood being put upon the Fire both weeps and burns a deep Valley is cleare on the one side and cloudy on the other and mans breast is sad in one part and joyfull in another 〈…〉 7. 〈…〉 St. Paul specifies two sorts of sorrow one which grows from God the other from the World that gives life this death And furely that soule that sorrows for his Sins gives glory unto God It was commanded in Leviticus that they should celebrate with great solemnity a day of expiation 〈◊〉 23.27 c. Et affligetis animas vestras and ye shall afflict your soules It seems not to sound well that men should make a great Feast with afflicting their soules but for Gods Friend no Feast ought to be accounted so great as to offer unto him a sorrowfull and a contrite heart for as there is nothing more sad then Sin so is there nothing so cheerfull as to bewayle it All our dishonest actions are but carnests layd down for griefe for Vice is ever an infallible forerunner of wretchednesse and all our unwarrantable aberrations end at last either in anguish or confusion for Sin on the best condition brings but sorrow with it and for Sinne without sorrow is provided Hell Then down to your Knees and desire of God that he would give you a tast of the sweetnesse of tears and your soules once tasting the sweetnesse of tears will not leave them for a world for tears are the delight of a penitent and there is no true joy but in sorrow for Sin So that all our felicity consisting in sorrow for our sins we may very well be merry to see our selves sad and if our sorrow cannot move men to godlinesse yet it is forcible to move God to mercy The broken heart for griefe of sinne and love of righteousnesse however the world despise it the Lord will not despise it yea it is the sacrifice of God acceptable to him in Christ Jesus Therefore saith one August Lachrymae sunt cordis sanguis Tears are the hearts blood And Lachrymarum preces utiliores sunt quam sermonum The prayers of teares are far more profitable then those of words Saint Chrysostome sayes That our sins are set downe in the table-book of Gods memory but teares are the spunge which blot them out againe In a word those teares that slow from a broken heart are that salt brine that will eure your wounds cheere your souls ease your consciences and please your God they take away all raw humors and make us savoury meat for the Lord nay more they subdue the Invincible and binds the Omnipotent so St. Hierome Oratio Deum leuit lachryma cogit who would not then mourn for sin and grieve because they cannot grieve enough and be earnest with God in St. Augustins expression Domine da mihi gratiam lachrymarum Lord give me the grace of tears Then weep for your selves and weep for others weep for the sins of the times for the abominations of the Land and cry unto the Lord. The text I took up for your use of purpose in these sad times and God grant it may be as profitable unto you as I 'me sure its fit for these sorrowfull seasons and though I wish no end to your mourning yet having led you thus far sorrowing for your sins and the sins of the times let us look back a little upon the Fast enjoyned which having done I shall again take you by the hand and leade you into the house of mourning the place appointed the House of the Lord your God and so goe along by the banks of Babylon to
Christ finding him Preaching to the People they hearkned unto him with that earnest and diligent attention that they had quite forgot to put in execution that which was given them in charge by the Pharisees And being demanded by them why did ye not bring him along with you they returned this Answer Never man spake like this man The glorious Doctor Saint Augustine before that he had unwinded himselfe out of the error of the Manichees he went on purpose to heare Saint Ambrose but not with any intention to give any credit to his Doctrine but onely to please his Eares with the Elegancy of his Phrase and being ravished with the sweetnesse of his expressions had his Heart taken as well as his Eare his attention supplyed the fault of his intention this was that putting of a Knife to the throat The Apostle Saint Paul goes a little further and calls Gods word not onely Cultrum but Gladium not a Knife but a Sword Take unto thee the Sword of the Spirit which is the Word of God that thy Soule be not distracted with the troublesome businesses of this world freeing it from all worldly cares and molestations The fourth is Audire cum conservatione to heare with a retention and to lay up the Word in our Hearts to locke it up in the closet of our Soules and so Blessed are they that heare the Word of God and keep it The Physitian despaires of that Patients Stomacke that cannot keep its meat but throwes it up as soon as it receives it So he that hears a Sermon should retire himselfe into his Chamber and there imprint it in his memory Many take no pleasure in Flowers or care any further for them then to look upon them to smell at them and to have them in their Hands while they are sweet and fresh and lovely and then throw them by but the Bee drawes from them both honey and was So many heares Sermons for pleasure for delicacy of words for gravity of Sentences and for gracefulnesse in the delivery but this is but to make a Nosegay to smell at for a while and presently to cast it away but we must heare with retention we must seale it up in the coffers of our Remembrance For blessed are they that heare the Word of God and keep it And now having learnt how to behave our selves in the House of the Lord our God in his Publick Service and Worship and particularly how to comport our selves in the Hearing of the Word both to our Comfort and Profit We come now to the greatest and the most excellent service that God requires of us and that is Prayer which is that very Art of Arts that adornes a Christian And David saith That the holinesse of the Temple consisted in the Prayers which then had their force there And here you see That the Assembly gathered into the House of the Lord their exercise there is Sighing Sobbing Praying Crying Cry unto the Lord. And to this the Angels whet on our diligence and the Lord himselfe by Prayer permits us familiarly to poure out our hearts before him for Prayer is nothing else but an opening of our hearts in the presence of God and the best remedy we have to releeve our cares anguishes miseries oppressions and troubles is to lay them all up in his bosome Cast thy burthen upon the Lord saith David and he shall nourish thee And therefore whensoever we feele our selves deprived o◠Gods benefits towards us whensoever we finde a want or 〈◊〉 with holding of Gods wonted favour and mercy from us by reason of our sins whensoever the height of our sinnes brings downe the weight of Gods Judgement upon us whether it be by Plague Famine Warre or any other calamity let us run to this House and importune the God of glory and compassion for this is the onely businesse of this Fast and of this Solemne Meeting which brings us to the last Circumstance in the Method or Order And cry unto the Lord. Good cause had all this People to figh and weep and cry continually for their Land was russeted with a bloodlesse Famine And for us of this Land Lamen 2.1 c. How hath the Lord darkened the Daughter of Zion in his wrath and hath cast downe the beauty of Israel and remembred not his foot-stoole in the day of his wrath He hath cut off in his fierce wrath all the herne of Israel he hath drawne backe his right hand and a Fire was kindled in Jacob which devoured round about he hath bent his Bow like an Enemy his right kand was stretched out as an Adversary He hath despised in the indignation of his wrath the King and the Priest So that well may we take up a lamentation such as was not in the dayes of our Fathers for alas no lamentation can proportion our affliction so that a Deluge of Teares is little enough for the Ocean of our miseries Let then sorrow be our individuall companion with this we begun with this let us end nay never let us make an end of mourning for the abominations of this Land and let us all learne that last lesson of our Saviour to weep for our selves to weep for our sins And for this cause I shall still leade you on with paces of lamentation to the House of mourning where we are to cry unto the Lord. We will stay no longer to look upon the behaviour of this People whose teares did not onely runne downe like a River Day and Night but their very Hearts cryed unto the Lord They poured forth their Hearts like Water before the face of the Lord they lifted up their Hands towards him for the lives of their young Children that fainted for hunger in the Corners of all their Streets the services they brought unto the Lord were not onely Prayers but Teares they did not onely Pray but Cry And since we have so sinned and have been so punished doth it not now concern us and is it not now high time for us to betake our selves unto this Sanctuary of Prayer nay what manner of Prayers should we now send up to Heaven surely not such as most what we use to make such cold and frigid ones as if they were onely for fashion sake and as if there were an indifferency in us whether or no they found acceptation from the Lord and People that are in the fiery Furnace of affliction under the torrid Zone of Heauens indignation to be so luke-warme nay so very cold in their Devotions what doth this argue but either desperation that their praying is to no purpose or else mindlesnesse under the heavy hand of God whereas there is no better meanes for the removing of this Hand then Prayer For what sin doeth Prayer undoeth especially fervent Prayer Therefore the sins of our Nation being so great and loud as that the cry of them hath brought downe such horrible Vengeance upon us who can tell whether the cry of humble Prayer unto
God for mercy may not yet enter into his Eates For this reason Let us cry unto the Lord. And as we must thus imitate their behaviour in misery so the next is their Remedy which likewise muâ—â— be ours They cast their burthen upon the Lord knowing full well that he was able to help them being the Lord and as willing as able because their God In treating of which the utmost of my intent shall be to divide such shares of sorrow among you as that your very soules may be even cut asunder wâ—thin you being indeed your onely remedy in trouble and the onely way to appease your angry God for the broken and contrite heart he will not dispise And therefore let us sigh and weep and cry unto the Lord. As the cause of this Peoples misery was Famine so their case in regard of any Earthly succour that could be expected was helplesse and remedilesse For the Heavens were become as Brasse and the Earth as Iron unto them the Lord their God who comprehends all in his Fist had withheld from them the bottles of Heaven and stopped the spouts of Raine now being ready to dye with hunger they mingle their Bread with weeping seeking to relieve themselves by tears and groans And cry unto the Lord. Hence the Point is this Obs That godly sorrow and holy affliction is the best remedy in any sorrow and affliction whether it be from Men from Sathan or from God himselfe whether it be in Body Estate Name Mind or soule of a Man whether it be on particular Persons or on our Selves or on our Friends or those that are about us or on the whole Land as on Church or Common wealth This is the most soveraigne Remedy in all distresse and extremity whatsoever this inward godly griefe is a salve for every sore and a playster for every wound To Weep and Cry and poure out our Hearts before God is the course that this people here took and that which we must take in the like or any other ealamity and according to the measure of the affliction and as it is more publick or private so must be the measure of our lamentation To this there is a promise made in Isaiah Isa 61.1.2.3 That when our Hands cannot help our selves nor our Tongues prevaile with others yet then we may relieve our selves by our Prayers unto God for in that place the Lord undertaketh that Mourners shall be comforted And there is great cause why God should so deale with such kind of Persons For first He is full of pitty and compassion and therefore the Prophet Joel bids us Joel 2.13 Rent our Hearts and not our Garments that is bring inward sorrow that may crush and breake the Heart and then turne unto the Lord which if we doe we shall be sure of reliefe because the Lord is mercifull saith he and our God is ready to forgive When we see our Children weeping mourning and consessing their faults we cannot but have our bowels of compassion carning towards them what shall we then thinke of God He is our Father we are his Children and be is farre more mercifull then we can be for he hath no other bowels then the bowels of compassion and therefore when we Mourne in an holy manner certainly he will arise and have mercy upon us he cannot slay when he sees our Eyes full of Teares and our Hearts full of sorrow for the sighs and groanes of his people will not let him have rest in Heaven Secondly This godly mourning must needs be a speciall remedy in all manner of afflictions because it makes our Prayers very forcible it sets an edge upon our Petitions and makes us pray heartily servently and strongly When Jacob wept in his Prayer Hos 12 4. it was so effectuall that he prevayled When Gods people joyned together to poure forth buckets full of Teares drawne from the bottome of their Hearts before the Lord 1 Sam 7.6 they were marvellously helped for the great measure of their Teares made their supplication more servent And therefore when our Saviour was about the principall point of his Mediatorship then did he gather strength unto himselfe by this means He did offer up Prayers with strong crying and tears unto him that was able to save him from death Heb. 5.7 Thirdly This godly sorrow must needs be very effectuall because it is exceeding forcible against sin for when sorrow comes into the Heart sin goes out it will not lodge there unlesse it be cockered and much made of When every one laments his iniquity and mourns over Christ Jesus whom by his sinnes he hath pierced then there is a Fountaine opened to wash us all from our sins that have made a wicked separation betwixt us and our God And seeing then that this godly sorrow is a means to make God pitty us and to make us call earnestly upon him and to expell sin which might hinder us from prevayling with him it must needs follow That of all remedies in time of distresse this is the best and surest Since sorrow is our onely safery and the best and surest remedy in distresse Let us a little reflect upon our selves and miseries and apply this soveraigne Balme to all our wounds There are many afflictions abroad at Sea Ships taken Merchants spoyled goods seized Marriners imprisoned many at home in our Townes nay in our owne Families as losses erosses sicknesses diseases parting with friends discontents nay there are many things amisse in our owne Hearts and here is medicine for every one of our maladies Let us then get it and use it and all arguments and helps that may continue and increase it Thus the Ninevites when Jonah threatned distruction against their City within forty dayes they humbled and abased themselves and fell to mourning and used Fasting to help it forward and to further them to this remorse and griefe for their great and hainous transgressions they had grieved the Lord by their iniquities and therefore now they would grieve themselves with contrition for them and neglect no means to further them in the worke of humiliation Jonah 3.5 6 7 8. They Proclaime a Fast they put on Sackcloth from the greatest to the least they neither eat nor drinke they cry mightily unto God and every man turnes from his evill way and from the wickednesse that is in their hands And when God saw that they turned from their evill wayes than God repented of the evill that he said he would doe unto them and he did it not And since we of this Nation have seen and felt affliction and justly may feare danger to be neer us still let us betake our selves to this mourning if we refuse to doe it and shall continue to be hard-hearted suppose the devouring bloud-letting Sword should come againe into our Land suppose the Plague like a loaden spunge should come flying through our Townes and Countries sprinkling poyson wheresoever she comes suppose pale meager
onely Pray but Cry Let us then having first washed our hearts and hands from unrepented sins goe unto the Lord and cry unto him to give us the assurance of eternall life and the joy of the holy Ghost and then come life or death it matters not much for though our name and liberty and riches and all be taken away from us yet we shall be setled in the assurance of an happy issue out of all our straits and difficulties for the Lord our God will maintain our cause against all those that strive with us and will stand on our part and fight against those that fight against us according to that of the Prophet Isaiah He watcheth over them night and day and waters them every moment and he will contend with them Isa 27.3 that contend against his people and so either free them from their oppressions and miseries or else which is best of all take them to himselfe where they shall be sure to have joy without sadnesse pleasure without paine wealth without want health without sicknesse life without death and a Kingdom without a change The consideration whereof me thinks should strike terrour into the hearts of those that are injurious unto the servants of God they may be bold where the hedge is low every Dwarfe will adventure to leape over there but let them know that God is a wall of fire about those that are his and he will maintain the right of his children and therfore it must needs at last goe ill with such as list up themselves against them Lam. 3.58 O Lord thou hast maintained the cause of my soule there is our stay Let us be sure we have a good cause and lay it before Gods judgement seat and then though we be overborne God will not be overborne but he will stand on our side even he that loves goodnesse and hates wickednesse and will be avenged on those that bend themselves and their endeavours to doe mischiefe unto his people Lam. 3.59 Again all our wrongs are known unto God O Lord thou hast seen my wrong nothing is done spoken or imagined against any of Gods Children but God takes knowledge of it there is not one practice slander or devise of cruell wolves against the sheep of Christ but God sees it and markes it and it belongs unto him to judge the cause of his servants Reuel 20.12 and to reward every one according to their works He must and will give them full pay and for that end keeps all upon just and due record so that as the works of the righteous shall stand for them so shall the works of the wicked he written in great Capitall Letters against them that all the world may take notice of them at the last day How may we then cheare up our hearts in all distresse for howsoever our Adversaries be busie and watchfull to plot and procure our hurt yet they cannot be so vigilent for our hurt as God is watchfull for our good and therefore we may be sure to have an happy issue out of all our troubles if so be we can but make our moan to God and wait patiently for his mercy And though God knows our griefes and oppressions before hand and purposeth to destroy our enemies yet would he have us to prefer our Bill of complaint and goe on in our suite against them and still cry unto the Lord. Neither is this to be restrained onely to corporall adversaries but it holds much more strongly for spirituall enemies Say a man be surcharged with sin and Sathan who play the Tyrants over him his soule being even scorched with the flames of Hell let him but bemoane his Case before the Lord and it will be a marvellovs ease unto him Therefore in all such extremities likewise let God be our refuge and Tower-Royall let us cast all our cares and sorrows upon him who is both able and willing to beare them and in due season will both free us from them and in the end make us gainers by them if we cry unto the Lord. To come to the close In the first of the Chronicles 1 Chron. 4.9.10 Jabez the son of Ashur is said to be more honourable then all his brethren the reason is because his Mother bare him in sorrow and his name is a name of sorrow and it is there said That Jabez called upon the God of Israel to be delivered from evill and the Lord saith the Text heard him and granted the thing that he asked And is the Lord so ready to hear and willing to grant how then comes it to passe that we who have been so severely scourged with the whip of Gods indignation after all these years of sufferings of punishments and of divisions amongst us the hand of the Lord should be stretched out still for though thanks be to God we are no way disquieted with any sound of war nor alarmes to Battell in our Nation yet the reformation of Religion which was one main thing intended at the beginning of our unhappy differences and as hopefully expected and prayed and sought for hath been hitherto so eclipsed as that whereas before there were different opinions amongst us as indeed there was never Church without the wrinkles of division so now men are grown to such variety of conceits about Gods service as that we have almost as many religions as men insomuch that we who should have all one God to our Father all one Church to our Mother all one Christ Jesus to our elder Brother are so far from unity amity and unanimity amongst our selves in respect of these woefull divisions as that opinions must either be suffered to take wall of Scripture and substance give way to circumstance which God sorbid or else as branches we cannot grow together nor as members agree together nor as brethren love and live together nor as Christs Sheep Feed and Fold together And what is the reason that after all this while we are not yet helped but Religion in stead of being reformed must still receive new and more wounds then before Surely the cause is this Because we have not so mourned as we ought in these our common calamities for the sins of the times and for the abominations of the Land because we have not sighed and groaned heartily for the sins that cleave to our soules otherwise God would have been as ready to heare as we to cry for good suiters are alwayes good speeders but it seems we have howled upon our Beds as the Lord himselfe complains in Hosea Hos 7.14 And though these rents in our Church be sufficient of themselves to open the floud-gates of sorrow and clothe all our dejected soules with the garments of heavinesse and liveries of mourning yet there are other miseries and troubles though not fit to stand in competition with these that lye so sadly upon us as might well fill our eyes with tears our breasts with sighs To name them were superfluous