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
want nothing that is good Againe he hath promised Psal 50.15 That if we call upon him in the day of trouble he will not onely heare but deliver And who ever did so and found not according to his expectation Then why should not we rest upon his promise hath the Mouth of the Lord spoken it and shall he not doe it for take away his Truth and take away his God head What then though in these hard times our money is gone our goods gone our lands and possessions gone our liberty gone our Friends gone and all our outward slayes be gone But is Gods truth gone Hath he not promised to provide for us when we are poor as well as when we are rich when we are in sicknesse as well as when we are in health Hath not he said Heb. 13.5 I will not leave thee nor forsake thee Did not he provide for us in our Infancy and shall we not trust him in our Age Let every man in all trouble and distresse confidently and humbly say Heb. 13.6 The Lord is my helper I will not feare what Man can doe unto me We have his promise to heare and help and not to leave and forsake but to deliver when we call upon him And since his promise is passed he will performe it for he is abundant in truth And therefore let us cry unto the Lord. 7. But the poor sin burthened soule may perhaps still say What though the Lord be abundant in truth and never promiseth but doth performe What 's all this to me whose soule must needs be loathsome unto him being all spotted with sin wallowing in the puddle of iniquity and that with consent and delight to For this goe look upon Mary Magdalen Luke 7. and others whose soules thou shalt find as filthy and loathsome as thine but when once they fell to bathe and wash them in the River of Repentance and to swell and rinse them in a Iordan of sorrow then see how God dealt with them and be not dismayed though thy sins be of the deepest tincture for there is mercy in store for thee And so he himselfe tells thee in the next place That he is a God reserving mercy for thousands giving us to understand thereby that he hath Flouds of mercy for all that stand in need of it Never went any to God for mercy but he found mercy if he sought in Faith as God bids him for he hath mercy in store for thousands With Earthly Kings he that coms not first speeds worst but it is not so with the King of Heaven he hath sufficient for those that come to him last as well as for those that come to him first his Fountain is never dry the well-spring of his mercy continually Flowes he can comfort thousands as well as one person and yet his store not be lessened one whit Surely there are many thousands in Heaven that were once as bad as we are and yet now they are in a Paradise of rest they are now gone from misery to mercy from a wretched life to a far better being and quite out of the reach of all sin and sorrow Then who would not come to such a Physitian as hath wrought so perfect a cure upon so many and that of free cost and never suffered any one to miscarry that was willing to be his Patient Men did lye at the Poole of Bethesda many Yeares expecting to be healed we need not lye so long at the gates of Heaven for the outing of our soules but we are sure to be perfectly helped when we are truely humbled and fitted for help And therefore let not our sins discourage us seeing there is mercy in store our God being a God reserving mercy for thousands nor hinder us from comming to that God of mercy whose mercy knows no limits And cry unto the Lord. 8. But still the poor afflicted soule over-laden with sin perhaps may say I know that God is a God of mercy and hath mercy in store for thousands But alas my sins sinke me my miseries doe not so much trouble me as my sins which are many and grievous and sins of the largest magnitude and of long continuance With what face then or hopes dare I come and cry unto the Lord For that courage Christian thou whose soule is thus wounded with sin for hadst thou all the sins and sores that might be thou needest not be disheartned from comming unto the Lord seeing he himselfe tells thee in the next place that he is a God forgiving iniquity transgression and sin and if he should not shew himselfe to be such a God towards the militant Church he should lose both his name and his people at once but he pardons all these kinds of sin he pardons iniquity that is originall sin and the perversnesse of our nature that cleaves so fast unto us he pardons transgression that is sins of rebellion and presumption and he pardons sin that is sins of custome and such as are grown to an habit and if any one be weary of this burthen God will give him a speedy dispatch the heavy laden if they come unto him le will ease them And this a man may boldly claime at Gods hand and intreat him to be God for that he could not be unlesse he should performe this for us And therefore though nothing trouble thee so much as thy sins and though they be never so many great and grievous and of long continuance nay though thou wert more leprous then Gehezi more uncleane then Magdaleue and more blind in soule then ever Bartimcus was in body yet courage sinner and remember that thy God is a God forgiving iniquity transgression and sin and therefore down on thy Knees and sall to thy Prayers And cry unto the Lord. 9. But for all this that hath been said of Gods goodnesse towards his chosen the poor afflicted soule may perhaps object as unbeliefe is full of objections and say Alas we see how wicked men prosper hold up their heads and flourish in the world they have their Barues full and Cubbords full and Chests full and all things goe with them according to their hearts desire whereas Gods Children sinke and are trampled under foot the Righteous are wrouged and the Church over-run by the ungodly of the World Nay saith God in the next place let not that trouble nor dishearten thee For I am a God that holds not the wicked innocent let them take their swing and make havock for a time God may spare them long yet will visit them at the last Nahum 1.2.3 For God is jealous and the Lord revengeth even the Lord of anger the Lord will take vengeance on his adversaries and he reserveth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleare the wicked Hab. 1.12 And as Habakkuk saith He hath ordained them for judgement and established them for correction Whereas those
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
War our Land unnaturally embroyled in her own blood and not long agoe could have presented you even in the middest of her own bowels with whole heaps of slain This Land of England that for many Ages continued the happiest Nation on the habitable Earth under the gracious our Government of many famous Princes and we of our times cannot deny but we have enjoyed the highest blessings that either Heaven could give or the Earth receive the fruition of the Gospel which then setled a firme Peace and which Peace occasioned a full plenty to us a then thriving and I think a well-contented people insomuch that this Land then became the Earths Paradise and the Worlds Wonder or rather Envy Now alas the Nurcery of all Sects and of late years the Stage of Blood the Theatre of Warre having had her Peace violated her Plenty wasted and her People discontented and though now thanks be to God we heare not the ratling of Drums the clashing of Armour the neighing of Horses the sounding of Trumpets the thundring of Guns or the roaring of Cannons yet it is to be feared the Lord is still up in Armes against us his hand is stretched out still else what means these reports of Wars vast slaughters and murders on the Seas our Merchants and Traders spoyled their Goods Plundered their Ships burnt sunk or taken and themselves in their own defence either flain or carried away Captives So that all this little while or few years we seemed to enjoy a Peâ—ce every man again satiating himself under his own vine and firtree was so far from a true Peace with God as that rather it forms it was but a Truce for a time God expecting our amendment which being expired and we still continuing in our sins the Lord is again up in Arms for further revenge against us And what is the reason that the Lord is still thus incensed against this Land and people of England Surely it is against the nature of God to be continually chiding and scourging and whipping and wounding for the Lord our God hath no other Bowels then the Bowels of compassion no other Riches then the riches of his mercy nay the unlimited extent of Gods gracious mercy and goodnesse is beyond all imaginable proportions How coms then his favours to be turned into frownes his mercies into displeasures Why Surely if you will but trace the Seriptures you shall never find God angry but for fin nor grievously angry but for grievous fin so that the fins of this Nation must needs be mounting towring fins sins of the highest elevation and it s the height of our sins that hath alwayes brought down the weight of his judgements upon us and the eart ropes of our sins have hurried down his vengeance So that if we will but reflect upon our selves we shall find within our selves the cause of all our sufferings Plagues punishments and Woes our sins being the occasion of all our evils and the cause of all our miseries undermining our souls and drawing destruction after them and of all things else most hurtfull unto us St. Paul confirms this saying 1 Cor. 11.30 For this cause many are weak and sick amongst you and many sleep And this was the reason why the Disciples questioned their Master saying Iohn 9.2 Quis peccavit Who did sin this man or his Parents Celidonius was born blind and our Saviour Christ going out of the Temple seeking to shun those stones which they intended to throw at him he cast his eye upon this poor blind man for the eye of divine pitty is ever fixed upon poverty and it is the priviledge of humane misery to have the eye of divine pitty to look down upon it and to favour the same so that he healed him at once both in body and soule The History is no lesse large then pleasing you may reade it at your leisures Now the Disciples having whispered amongst themselves touching this mans misfortune well knowing that sin what the occasion of all evill they askt our Saviour Quis peccavit what sin and wherein they went wisely to work in attributing punishment in the generall to sin One treating of those tears which our Saviour shed at Lazarus his death saith That he did not bewayle his Buriall for he know how happy he was in being out of the World but the occasion sinne He thought upon Adams Apple that had been the cause of so much hurt and this was it that made him to weep and this his weeping was as if he should have said What a deale of sorrow hath this one act of disobedience in him brought upon all Mankind and consequently upon me who must bear the burthen of his and their offence O sin how dear wilt thou cost both men and me Trace but the Scripture and you shall not find any one thing so often repeated there as That sin is the cause of our miseries How often doth the word of God paint out the foulnesse and grievousnesse of sin and the hurt that coms thereby making fin the very center of all possible infelicity and misfortune that can befall a man Sin was it that made our Saviour a Man full of sorrow when he took upon him the Person of an Offender turning the most favourable countenance of the most pittifull Father into frowns and florce displeasure against his onely begotten and dearly beloved Sonne discharging upon him the tempest of his wrath and made him of all other men the most miserable So that we may conclude Sin to be the cause of all our harm and that all possible ill that can be imagined is to be reduced unto it as to its Center Make a muster of all the enemies of man as Death the Devill the World and the Flesh and not any one of them nay not all of them together have the least power to hurt us without sin And therefore in our Lords Prayer silencing all other our enemies onely we beg of God that he would free us from sin But deliver us from evill which although some doe understand it to be spoken of the Devill yet as St. Aug. saith He can but barke he cannot bite onely Sin is able to doe both And Anselme saith That he had rather fry without sin in the flames of Hell then with sin enjoy Heaven He might well say so in regard of Hell for although that one drop of the water of Paradise might be sufficient to quench the slames of Hell yet shall it not be able to wash away the foulnesse of sin The Prophet desired of God 1 Kings 19.4 that he might dye under the Juniper tree and yet he would not be rid of his life by Jezabel in regard of the sinne that tyraunicall Queen should have committed 〈◊〉 that even in his mortall enemy so great an ill seemeth intollerable to him And though sin be so great an evill yet to this so great an hurt may be added another that is far greater and that is
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
may gather three other Rules which in a speciall manner fit us for a decent behaviour in Gods House 1. We should alwayes be as green Olive-trees in the House of the Lord But I shall be like a green Olive tree in the House of God For howsoever it goe with men in the world yet when we come before the Lord our hearts should rejoyce and revive and our spirits be fresh and cheerfull and our affections should be healed of all the cares and distempers that were in them before Gods Ordinances should have such a power over us as to make a suddaine fresh spring of desires and holy thoughts in us there is that power in the Ordinances of God to effect this if the fault be not in us I meane when these Ordinances are exercised in the power and life of them Let us then rejoyce to have a place among the servants of God that we may grow in the knowledge of godlinesse and be like green Olive-trees in the House of God 2. We must trust in the mercy of God For I trusted in the mercy of God for ever and ever bringing an heart ready to beleevâ— every good Word of God and resolving that if the Lord will speak comfortably to his servants we will not dishonour his consolations through carelesnesse and unbeleefe but receive them with all our hearts and establish our selves in the safe keeping of his good word Let us trust in the mercy of God for ever and ever 3. We must resolve to be thankfull I will alwayes prayse thee for that thou hast done Let us be thankfull with all earnestnesse for all experiences of Gods presence and goodnesse towards us in the means vowing with David to prayse him for ever for them and if the Lord doe with-hold hiâ— power and presence for a time so as we feele not the effectualnesse of his Ordinances yet we should resolve withouâ— distemper to wait upon the Lord and observe him according to the seasons of his grace and alwayes prayse him for that he hath done Thus having hitherto endevoured to tye you all to such good behaviour in the House of the Lord in all your publick service and worship of God as shall become the glory of his presence wishing that these my weak and unskilfull labours might wooe some more excellent Wits and more skilfull Pens to better this Discourse so needfull to be sounded in our Ears in these unhappy and unmannerly times wherein so many come so saweily and irreverently into the presence of the God of glory never once considering with Jacob How dreadfull is this Place and that this is no other but the House of God I shall now likewise endeavour to tye you all to the good-behaviour in your hearing of the Word of God for which these three directions will order you aright whereof some will bind us to the good-behaviour before we come to heare some at the time of hearing and some after we have heard 1. Before we come to heare We must bring with us two things First A resolution to deny our own wits reasons opinions and conceits and empty our heads of all perswasion of our own skill to judge of the things of God being ready to beleeve and think in all things as God shall teach us out of his Word 1 Cor. 3.18 We must be fools that we may be wise humbling our selves at his very feet to receive his law Deut. 33.3 They are humbled at thy feet to receive thy words Secondly We must bring with us a meek and quiet spirit a mind quieted from passions and perturbations and at rest from the turmoiling cares of this world The Word is able to doe great things in us if we receive it with meeknesse Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meekenesse the ingrafted Word which is able to save your soules James 1.21 2. At the time of hearing two things are to be observed First We must hearken without distraction we must heare as it were for our lives we must incline our Ears and shake off all impediments arising from our own drowsinesse or vain thoughts or distracting objects Encline your Eares and come unto me heare and your soule shall live Isay 53.3 For indeed the Preaching of the Word saveth the soule it is able to make the soule immortall if it be once ingrafted in us For this cause the Word is called 1 Pet 1.23 Incorruptible Seed that endureth for ever because it maketh us incorruptible and happy for ever for he that hath his soule saved liveth for evermore Now would you be sharers in this unspeakable blessednesse the Word must then be ingrafted in your hearts this heavenly plant of the Word must be set into your understandings and affections for when a man heareth the VVord with understanding it entreth into the heart as the impe into the stocke and when with love and affection he imbraceth it it is closed about that it may grow and prosper therein but this Word cannot be ingrafted in our hearts except the heart first be cleansed sin must be put out that the VVord may be ingrafted in the filthinesse of sin and all the sprouts of malice must be put away of harsh hasty and churlish we must become meek milde Mat. 18.2.3 and gentle The Disciples must become like little Children that is they must put away those evill affections of Envy Pride deceit c. which grow upon them with yeares otherwise they should but follow and heare their Master in vaine the VVord could not be ingrafted in them to save their soules You may see the Prophet Isaiah reproving the Jewes Isa 1.16 That they came to holy duties in their sins So that first of all there must be a putting away the evill of their doings and then a comming together to heare the Lord to their comfort No wise man will sow his Corne or plant his delicate Fruit-trees but will have the bryars and thornes first taken away and whatsoever filthy stuffe may hinder the prospering of his seed and thriving of his plants He will not poure Wine or Milke into filthy Vessels Every man cleares his Table books of the old writing when he intends to put in any new matter Now the VVord of God is seed the Preaching of it is a Planting it is VVine and Milke and a writing in the table of mens hearts all filthinesse of sin therefore must be removed this ground must be cleared from the bryars of Anger Hatred c. that the VVord may be Planted in we must like the Disciples and the first Christians leave off all that we may attend the VVord of God we must put away worldly things which cause pollution in the heart we must be like Zacheus Luke 19.8 who that he might heare Christ to his salvation put away Extortion Bribery and Oppression Or like the beleeving Ephesians Acts 19.19 who put away their curious Arts Or like Saul
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
speed accordingly for their cold Prayers bring but cold successe And this is true not onely of the wicked but even of the godly Psal 32.3.4.5 David roared and cryed but was never the better till he confessed his sin and was inwardly grieved for the same and then both sin and punishment were removed at once Therefore let us strive with the Lord in our Prayers and Supplications labouring for this fighing and crying this inward sorrow which is so needfull that doing as this people did in the time of Famine we may speed as they did in this time of our calamity For thus saith he that is high and excellent he that inhabiteth eternity Isa 57.15 whose name is the Holy one I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart And the longer we wayt and cry the greater measure of comfort we shall have and the longer it shall tarry with us And therefore since servency in Prayer is so requisite let us not onely Pray but Cry Cry unto the Lord. And for our comforts we shall find God as ready to heare as we are to cry and if we send up our Petitions unto him with sighs and groans he will send down speedy and comfortable help unto us and we shall be sure of good successe even above that we can ask or think As it is in the Lamentations Lamt 3.5 c. Thou hast heard my Voyce thou drewest neer in the day that I called upon thee Whether we desire the suppression of our enemies or subduing of our own corruptions or whatsoever else we shall be sure to speed well God will draw neer unto us by his mercifull presence and with gracious deliverance if we draw neer unto him in our miseries and afflictions So saith our Saviour Mat. 7.8 Whosoever asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Let us then knocke at Gods presence Chamber-doore and though we be never so mean never so contemptible we shall have no repulse For he will fulfill the desires of those that feare him he will also heare their cry their sins though never so many in number or grosse in nature cannot hinder Gods favour Witnesse the Israelites who lived many years without the true God 2 Chron. 13. yet whosoever returned in his misery and sought God he was found of him Another example of Gods goodnesse in this regard we have in Jonah who though for his Rebellion he was cast into the Sea yet God heard him out of the belly of the fish and set him upon the dry land again A third shall be that notorious Theefe who had spent all his life in the Devils service yet no sooner cryes Lord remember me Luke 22.42.43 but Christ not once casting him in the teeth with his sins gives him this good and quick and comfortable dispatch To day shalt thou be with me in Paradise The last for this shall be Manasses who had been a most weefull and miserable sinner 2 Chron. 33. yet When he cryed to the Lord in his distresse he heard him set him free and restored him to his Kingdome Here then is comfort for every distressed soule let us but call upon the name of our God and then help and comfort is at hand for God is neer to all that call upon him in truth though it be not with such strength of Faith as we should yet if we seek him he will be found of us and he limits us not to time conditions or things but we may look for help at all times in all straits and in all things and when we have most need then we shall be sure of the best help But now if we would be certain of this comsort we must observe these three Rules Job 11.14 First We must put all wickednesse out of our hearts and out of our hands we must humble our selves and turn from our wicked wayes we must remove our sins and then God will remove our crosses James 4.8 So Saint James exhorts Purge your hands ye sinners and purifie your hearts ye double minded And this is it we must doe if we will have God to draw neer unto us for God will not dwell in an heart defiled with sin he will turn both eyes and ears from us if we continue in our evill wayes because that when our Tongues cry for mercy then our Sins cry for vengeance and though we cannot come to him without iniquity yet we may come to him without the love and liking of iniquity we may come with shame and sorrow for our iniquity and then our sins neither hinder our Prayers nor stop or keep back Gods favour from us Secondly We must seek God according to all his means as we find in the Canticles Cant. 3.1.2 c. Who when the Church had lost Christ that is the feeling of his love and the sense of that Communion which formerly she had with him she then useth all private and publick means and at length commeth to conserence with Gods servants which few will doe till they be driven to it of necessity and then having wayted a while she finds him whom her soule loveth The same must be our practice if one medicine will not serve the turn use another Pray Fast Meditate Confer and then at last the Lord will be found in mercy but as we are slack in using any of the means so shall we fayle in our comfortable expectation of favour from God Thirdly We must use the means diligently and in good earnest for if we have a base account of Gods mercies its just that we should goe without them James 5.16 The Prayer of the righteous avayleth much but upon this condition Psal 72.12 if it be fervent God delivereth the poor when he cryeth but if they would have hearing there must be crying God poures forth Floods of grace but upon whom The Prophet tells us Isay 44.3 Onely on the thirsty ground God filleth the hungry with good things but they must be hungry they must be such as feel themselves pincht and starved with spirituall famine Luke 1.53 Christ was sent to Preach the acceptable yeare but not to the mighty and States of the world To whom then even to Prisoners and Captives that is to such as could grieve and mourn for their Captivity Hence is it that a number reade and heare and pray and yet prevaile not because they doe it so drowsily and carelesly the Lord desers to help them because they are not fit for help because they doe not strive and wrastle in their Prayers Let us therefore use all the means with constancy and carefulnesse and then we shall obtain our hearts desire even above that we can ask or think for if we would not have God to shut his ears to our Prayers we must not