THE SAINT'S HUMILIATION. Being the Substance of nine profitable Sermons upon several Texts.  
Viz: 

1 The nature of a Fast; on judges 20.26.  
2 The Christians Watchfulness; on Mark. 13.37.  
3 God's Controversy for sin, on Hosea 4.12.  
4 The Remedy of Distress; on Gen. 32.9.11.  
5 The use of the Covenant & Promises; on Gen. 32.10.  
6 The Broken Sacrifice; on Psalm 51.17.  
7 Good wishes for Zion; on Psalm 51.17.  
8 Motives to Repentance; on Math. 3.7.8.  
9 An exhortation to Repentance; on Math. 3.7.8.    
First Preached and applied by SAMVEL TORSHEL, Minister of God's Word at Bunbury, and now published for the common good.  AMOS 5.16. 
They shall call such as are skilful of lamentation to lament.  
LONDON, Printed by john Dawson for Henry Overton, and are to be sold at his Shop at the entering into Popes-head-alley out of Lumbardstreete. 1633.   

TO THE RIGHT HONOURABLE NICHOLAS RAYNTON, Lord Major of LONDON, Master of the Society of HABERDASHERS: And to the Worshipful Wardens of that Honourable Fraternity.  
Right honourable and right worshipful,  
EXcellent is the wise and faithful use of entrusted power in placing of able men in Ministry. The work is honourable, peaceful, promising, commonly attended with suitable success, through Pastor's pains in people's profit. Choosing power should so issue as reflecting evidence of truth, and tenderness in discharging a duty that so nearly concerns soul's welfare. Among those that herein have worthily deserved, a portion of honour accrues to you: Instance is the Author of these ensuing pieces, for whom the Church of God is your debtor. He is one that minds and labours 'tis good, for the which all such fixed Stars should so shine in their spheres: should spend and be spent. His first fruits were yours, by himself presented as due, by whose light directed I have led up these second. Things are most beautiful in their season, these Sermons preached in a time of Humiliation, wanting nor then theirs, may again in some measure hereafter be the same in reading, on the like requiring occasion, and profitable in present; the ends of their publication. Presuming of their speeding in the common advantage, and knowing your right in the Author's person and pains, by many obligements yours; I crave leave of making them first yours in special by dedication, than others in general by use. If God by them be glorified, the Church edified, and my poor service accepted, I have my aim in wishing, helping, & procuring the publishing, as the Author in preaching. For you his worthy Patrons, still well may ye far, with the honour ye gain, by your love to divine truth. Ever may your pious intentions be answered, in plentiful issue of heavenly light and heat in people's hearts and lives: to the which end, the God of all grace guide you in all undertake of this nature, and give you the honour and comfort of a well employed Talon, with the precious prayers and blessings of many savingly blessed by you.  
Your Lordships and Worships in all Christian observance, A. B.   

The Epistle to the Reader.  
AS God is the Author of all blessings, so likewise of all judgements; prosperity and adversity, sweet and bitter waters, both these proceed from the same fountain, but in a different manner: he gins with blessings, and then only proceeds to judgements, when these are not answered with dutiful obedience, he doth not first come in storms and tempests, but in the still, and gentle voice of his mercies, because he would rather have men to magnify the riches of his mercies, than complain under the severity of his judgements; accounting it more glory to be loved for his goodness, than feared for his greatness: besides the blessings of God, they have no motive to stir him up to the bestowing of them; but within himself and in his own nature, but his judgements have their original and foundation in man's sin, blessings and judgements they come from God, as honey and the sting do from the Bee; the Bee makes honey naturally, but stings not unless she be provoked; so it is suitable and connatural to the goodness of God, to communicate itself in the bestowing of blessings; but not to inflict judgements unless he be provoked unto it, He punisheth not willingly, neither takes he delight in afflicting the children of men. LAM. 3.33. and the reason is, because the bestowing of blessings it is his proper work: Quod in Deo est sufficit ad completam ejus rationem, as the School speaks, all that is required for the exercise of it is in God himself, no merit or motive at all in the creature: but the inflicting of judgements, it is his strange work. Esai. 28.21. It is opus suum alienum, so his work that another also hath a hand in it, it cannot come from him alone, but by occasion of the creatures disobedience, and it is the common fault of men in times of visitation, when the hand of God is upon them, and his judgements abroad in the world, that they do not receive such impressions on their souls, as those passages of God's providence towards them are apt to beget, but are either secure and senseless of the hand of God which is out against them; or neglective in using the means for the removal of it, till they have outstrayed prevention, and it be too late. Of the former sort are those who are taken with a sleepy Lethargy of sin, and cannot be awaked; or rather with a dead Palsy, as men that have no use of their spiritual sense and feeling, they sleep securely in the midst of the Sea, and on the top of the Mast: when they are smitten they perceive it not, and when they are beaten they feel not the smart; Pro. 23.24. Of such the Prophet complains to God; Thou hast smitten them, but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a stone, and have refused to return; jer. 5.3. Of the latter sort are those, who never think of preparing to meet the Lord with submission, and supplication, with prayers and tears, so long as the judgement hangs in the Clouds, or falls besides themselves, or doth but lightly touch them, till God make way through their bowels for his own praise, and out of the ashes of their ruin raise up glory to himself. So it was with the Israelites, God forewarned them of his wrath, and set his judgements daily before them, but they stopped their ears, and would not hear, they hardened their hearts and would not be reform, till unavoidable judgement fell upon them, and there was no remedy: 2 Chro. 36.16. O mark and consider well, that expression; there was no remedy! If the Israelites would have laid it to heart before, there was a remedy, they might have prevented it by timely repentance; but now the sentence being past, and the decree put in execution, there was no remedy; So it was with the old world, notwithstanding all the warning which Noah had given them of a future judgement, they neither humbled themselves, nor reform what was amiss in them, till the Flood came and swept them all away, and there was no remedy, so that judgement threatened, it may be neglected so long, till it become unavoidable, and there be no remedy. Two things there are then which God especially aims at when his judgements are abroad in the world first to give them notice that himself is highly displeased with their sins; secondly, that it is now high time for them to think of agreeing with their Adversary, and making their peace with him.  
1. When God wars out of Zion, and reveals his wrath from heaven against the sins of his people, it is a sign he is highly displeased with them; for God is known by executing judgement. Psal. 9.16. That is, he makes it known to the sons of men, how he stands affected to them, and to their sins, and therefore God's visitations are termed judgements, because they do not come casually but judicially; there is great cause moving him to it, because men are deaf against all the sweet charms of his mercies, and secure against all the thunder of his threatenings, and therefore he is constrained as it were to speak unto them in a strange language, even the language of his hands; to speak words that may be felt, even swords, famines, plagues, pestilence, that men might know that his Word of threatening it is no vain Word, but as he hath said unto them, so he means to deal with them; according to that of David, Psal. 48.8. As we have heard so have we seen in the City of our God. (It is true both of his mercies and judgements, God will not alter the word that is gone out of his mouth, whether it be a word of promise or commination,) such is the hardness of men's hearts, that though they hear the Word daily sounding in their ears, and telling them that the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Rom. 1.18. Yet they will not believe it, except they see some real examples of it, they are ready to say of Gods threatening, as Thomas did of Christ's Resurrection, joh. 20.24. Except I see in his hands the print of the nails, & put my finger into his sides, I will never believe it; therefore God stretches out his hand against them, he pours his wrath and indignation upon them, that when they lie bleeding under his hand, than they might be sensible of his high displeasure; when they feel the sharpness of his arrows, than I might say with the Prophet; Who can stand before his indignation? Who may abide the fierceness of his wrath? Nah. 1.6. When they see his lips full of indignation, and his eyes sparkle out flames of fire upon them; then they might call to mind that of David; As we have heard, so have we seen in the City of our God; as we have heard his high displeasure threatened, so have we seen it executed.  
2. When God is up in Arms (as it were) against his people, it is to let them know, that it is now high time for them to think of returning to him, and making their peace with him, and that considering the season, that it is now high time they should awake from sleep. Rom. 13.11. There is no time unseasonable for the duties of repentance and humiliation, but when the face of Heaven gins to frown upon men for their unthankfulness and disobedience, when his judgements are seen abroad in the earth; than it is high time to reform what is amiss, and return unto him, because this is the last means God will use for their good; if they will yet stand out and not submit themselves; if they will not for all this come in and lay down their weapons of rebellion; if they will not only fit out his mercies, but his judgements too; then he will be to Ephraim as a Lion, and as a young Lion to the house of judah: He will tear and break in pieces; He will carry away & none shall deliver; Hos. 5.14. And therefore when God gins to draw forth his glittering Sword, and his hand lays hold on judgement; When he gins to speak in his wrath, and say; Thus will I do to thee O Israel, O then let every one think it high time to prepare to meet the Lord his God; Amos 4.12. It is his great happiness that through God's mercy, he can say, it is yet time, that it is not yet too late; that as yet it is not without hope to return; God might have cut him off long ago, and if he had done so, it had but been justice on God's part, and desert on his own; but the door of mercy yet stands open, God is yet willing to receive his people, if they would be reconciled unto him; for to that end he speaks to them, to that end he deals with them, to that end he expostulates the matter with them on this manner; Is there no hope? Will nothing work upon you? No means? no mercies? no threatenings? No judgements? will ye not fly from the wrath to come? O why will ye not? why will ye die O ye house of Israel? Will ye not return unto me? Oh my people why will ye not return? What have I done unto you? Wherein have I grieved you, that ye should be so unwilling to lay down your weapons of rebellion that ye have taken up against me? These and such like expressions from God; what do they imply? but that there is yet a time of mercy, even while the heavens seem to be clouded over with indignation, that when nothing but wrath shows itself, there is yet a time wherein mercy may be found if it be sued for; if ever there be a time that should bring men upon their knees, and make them earnest in sueing for mercy, surely than it is high time above all other times to cry mightily to God, because this is the last time that ever he will wait to have mercy upon them; and never do men show themselves more unlike to men, that is, to reasonable creatures, than to stand out when God summons them to come in, and submit themselves. What more unreasonable then to make him an enemy, who is the fountain of all that good which they have, or can hope for? What more unreasonable than when they have provoked him to wrath and made him their enemy, and now even lie at the foot of his mercy, then to capitulate and stand upon terms with him? yea, with him who when he might let lose his hand, and dispatch them at one blow; yet offereth to spare them, if yet at last they would even now close with him. There be two sorts of arguments whereby God convinceth his people of the unreasonableness of their sinful courses; First, by sending them to the Heathen, who might be thought the most unreasonable amongst men; and yet even they would be ashamed, and think it most unreasonable to deal so with their Idols, as many do with the God of Heaven. Go ye now to the Isles of Chittim and behold, and send to Kedar and take diligent heed, and see whether there be any such thing; hath any of the Nations changed their Gods, which yet are no Gods? But my people have changed their glory for that which profiteth not; jer. 2.10.11. Secondly, not finding any amongst men so unreasonable with whom he may sort them; he seeks amongst the unreasonable and senseless creatures, to see if there be any there with whom he may suit them; he compares them to the bruit beasts, and if there be any more brutish than others, it is to those bruits that are most blockish, to the Horse and Mule, to the Ox and Ass: Psal. 49.20. Man being in honour understandeth not, but is like the beast that perisheth: and it is no small disparagement to man's nature to be matched with the unreasonable beast, for to be like unto a beast in that sense is worse than to be a beast indeed; to be a beast indeed it is without any fault in the Creature, it was God that made it so, but to be made a man & to be like a beast, that is not without his own fault, without his great sin; which makes him a reasonable beast, or rather an unreasonable man; yea such is the unreasonableness of men in their sinful courses, that they are not only compared to the bruit beasts, but those unreasonable creatures preferred before them; Isay 1.3. The Ox knoweth his owner, and the Ass his Master's crib; but Israel hath not known, my people have not understood. God sets men to school to the very bruit Creatures, that they might learn of these how to carry themselves. Pro. 6.6. Go to the Pismire O sluggard, behold her ways and be wise. These silly and contemptible Creatures, they are set before men as patterns, they are set over them as Tutors, to teach them wisdom. Yea more, when God finds none amongst bruit beasts so unreasonable in their carriage as obstinate sinners be, he goes one step further, and tries amongst the insensible creatures, if there he might find any prints or footsteps of such demeanour, and there he finds them more senseless than stocks and stones; for the stones cleave asunder, and the rocks are moved when God is angry; yea the hills melt and the mountains shake & tremble before him, & yet many men though they both hear and see the judgements of God; though there be enough spoken many times both to the eye and to the ear, to cleave the very rock asunder, and to move and affect the very mountains, if possibly they were capable of any moral impressions; yet are they no more moved and affected with it than the very stones and earth which they stand upon. And when men are thus fare degenerate and gone from themselves, that they come not only below the nature of men, and of bruit beasts, but even of stocks & stones and senseless creatures; Is it not high time for man to return into himself, and to return unto God with submission and supplication; that God may repent him of the evil and turn from his fierce wrath that he perish not? And this is the sum and substance of this ensuing Treatise; which is spent upon some special portions of holy Scripture, whereby these sacred Exercises may be actuated and enlivened: of the Author himself, being no further known to me, than by his Labours and the reports of others, I will say nothing, but leave his Works to praise him in the gates. The several passages of the Discourse being drawn into a Table, and laid out in their general Heads, prevents my labour in showing the use and profit that may be made of it; the matter itself as it was seasonable and proper for the time and places in which it was delivered, so being spent upon those common Themes, of Fasting, Watching, Prayer, Repentance, Humiliation, etc. which are the daily employments of penitent sinners, it cannot be unseasonable for any time; nor is it any prejudice to the Treatise that divers have written of the same subject upon other Texts and portions of Scripture; for the diversity of gifts, phrases, and expressions is most suitable to the diversity of several men's dispotions, that will suit well with one that likes not another; It is no hurt to a man that comes into a Cook's shop, to have his choice of several dishes, the variety of dressing is no hindrance to his nourishment, he may feed upon that which liketh him best; If a man were to provide a suit of apparel, it were no hurt to him to see divers patterns, out of which he may please himself in his own choice; even so he that would provide a mourning suit for his own sorrowful heart, it is no hurt to him that out of the divers patterns of godly men's Labours, he may make choice of those which are most suitable to his own desires. Amongst which, this model may happily sort better with thy affections (Christian Reader) than some others; bless GOD for the variety of his goodness in this kind; out of this variety make thine own choice, and the God of Heaven give a rich blessing unto it for thy souls good.  
Thine in the Lord, R: MADEN.   

The Contents drawn into Tables for the understanding of the Method.  

1. THE preparation to a Fast; where of the nature of a Fast; from judges 20.26. Where we have; 

1. The History Paraphrased.  
2. The Text opened, and all the parts drawn to an Head: That fasting in a right manner is a powerful means to prefer our suits to God. Which head is; 

1. Explicated. 

1. What is the right manner of Fasting; where, 

1. Who are to fast. All.  
2. The manner how; 

1. An outward exercise, to abstain; from, 

1. Food.  
2. Sleep.  
3. The Marriage bed.  
4. Delights.  
5. Costly apparel.  
6. Labour of Callings.    
2. An inward substance; which consists, 

1. In the Abasing of ourselves; 

1. In the sense of our sin.  
2. In loathing of our selves.  
3. In bewailing our estate.  
4. In condemning our souls.      
2. In Prayer; 

1. Confession.  
2. Petition.  
3. Deprecation.  
4. Renewing the Covenant.  
To which add Alms.      
3. The place: The house of God.  
4. The time of continuance: The time of a Sabbath.  
5. The occasions; 

1. To prevent or remove evil.  
2. To procure good.      
2. How this is powerful; not through merit, but by virtue of Ordinance.    
2. Confirmed; It is powerful; 

1. Because it is the means appointed to prevail.  
2. Because suitable to those Relations we stand in unto God.  
3. Because by it, Prayer is made more fervent; for it removes the Impediments: 

1. In the understanding.  
2. In the will.  
3. In the affections.        
3. Applied; 

1. To condemn; 

1. Such as contemn and neglect Fasting.  
2. That urge it as Meritorious.    
2. To exhort us to a conscionable use of so holy and powerful an ordinance.    
2. The fast itself; which consists of three parts. 1. An enquiry after the approach of judgements. 2. The sense of a present judgement found. 3. The means used for removal.     

An Enquiry after the Approach of judgement.  
1. An enquiry after the approach of judgement; from our Saviour's exhortation to watchfulness, Mark. 13.37. where; 

1. The Text is opened.  
2. The chief matter is drawn unto a head: That it is the duty of every one to watch: which is, 

1. Explained according to the diverse acceptations of the word.  
2. Applied. 

1. To condemn. 

1. The careless of their souls.  
2. The secure that fear no danger.  
3. Such as reproach. 

1. Them that are careful of their lives.  
2. Them that are fearful foreseers of evil.      
2. To exhort unto the duty; not to the keeping of Canonical hours, which superstition is discovered and opposed: but to be watchful. 

1. Concerning ourselves: where, 

1. Direction to be careful and watch 

1. All that enter, lest we be conquered.  
2. All that goes from us, lest we be betrayed.    
2. Motives. 

1 It is convenient, in respect of our Relations: who are 

1 Pastors.  
2 Warriors.  
3 sentines.  
4 Servants.    
2 It is necessary. 

1 Because our tenements are ruinous.  
2 Because our Landlord's day is uncertain.    
3 It is profitable.  
4 The neglect is full of danger      
2 Concerning the approach of judgements, where are discovered the signs of approach: 

1 Extraordinary.  
2 Ordinary. 

1 The joint warning of the Ministry.  
2 Those grounds from whence they give their warning. 

1 The observation of those sins which have in them a suitableness to judgement.  
2 Mercies abused.  
3 Offers and shows of judgements.  
4 Seeking to God, and resting in the work done.  
5 The withdrawing of God's presence which we take notice of; when, 

1 When he denies virtue with the Ordinance.  
2 When there is scarcity of sanctified knowledge  
3 When we find a defect of holiness with unity.  
4 When we want his protection in public causes.          
3. To bring it near whom it may concern; 

1 Ministers.  
2 All others; 

1 Magistrates.  
2 All people, who must observe and give notice: 

1 Privately.  
2 Publicly.                 

The sense of a present judgement found.  
2. The second part of our fast, is after our enquiry, the sense of a judgement found; applied in a parallel, from Hos. 4.1.2. where; 

1. The Text is explained in the parts; 

1. The Preface.  
2. The Message. 

1. That there is a controversy.  
2. The parties; God and Israel.  
3. The cause; where, 

1. Their sins.  
2. The aggravations.        
2. The sum of all the parts drawn to an head; That sin causeth God's controversy with a Land: which is; 

1. Proved. 

1. By Scriptures.  
2. By grounds. 

1. Sin breaks Covenant.  
2. It undoeth Love-tyes.  
3. It is offensive, an action of trespass.      
2. Applied. 

1 To discover the reason of God's strokes upon us, where comparison is made of our condition with that of Israel. 

1. In our sins. 

1. Of omission. 

1. There is no truth in our dealings.  
2. No mercy in our hearts.  
3. No knowledge of God among us.    
2. Of commission. 

1. Against truth: there is 

1. Swearing.  
2. Lying.    
2. Against mercy: there is 

1. Killing.  
2. Stealing.  
3, Committing adultery        
2, In our Aggravations. 

1. Our boldness in sinning.  
2. Our multitude of sins.  
3. That we are Israel, the people of God.  
4. That we are Inhabitants of a good Land.    
2. To exhort us to a conscionable endeavour to end the controversy, that the suit against us many be laid down; and God appeased by our submission.          
The means used for removal.  
3. The third part of our fast is, the means used for the removal of the judgement; 1. Prayer in four Sermons. 2. Repentance in two last.  
I. Prayer; which is, 1. For ourselves: where, 1. Of prayer itself. 2. Of the arguments in prayer. 3. Gf the qualifying of him that doth pray. 2. Of prayer for others, for the Church.  
II. Repentance: where, 1. Of Arguments to repentance. 2. An Exhortation to repentance. Of these severally.   

Of Prayer.  
1 Of Prayer itself out of jacobs' example. Gen. 32.9.11. where: 

1 The History is followed with observations; 

1 Of jacobs' encountering with Angels.  
2 Of his Embassy to his Brother.  
3 Of his fear at the return of his servants.  
4 Of the means he useth for his defence. 

1 The division of his family.  
2 Prayer.      
2 The principal matter, drawn from the Instance to this conclusion; That Prayer is the remedy of our distresses. Which is, 

1. Explicated. 

1 What Prayer is, which is described and further cleared in five essentials of it. 

1 That we must pray to God alone.  
2 That we must pray in the name of Christ.  
3 That we must pray by the assistance of the Spirit.  
4 That we must pray in a right manner. 

1 Generally the person must be right.  
2 Particularly: there must be 

1 The Attention of the mind. 

1 To God.  
2 To the work, to pray: 

1 With understanding.  
2 With faith.    
3 To ourselves, that we be not distracted.    
2 The Intention of the will: there must be; 

1 A pouring out of the soul: that is to pray, 

1 With reverence.  
2 With humility.    
2 A lifting up of the spirit: that is to pray 

1 With fervency.  
2 With continuance.          
5 That we must pray for things lawful.    
2 How Prayer yields Remedy, as that Medium which hath appointed to intervene and fetch supply.    
2 Confirmed by Scripture, and by Instance.  
3 Applied. 

1 To instruct us; 

1 Why the godly pray so much, because they see the virtue of it.  
2 Why God corrects so long, because we do not pray.    
2 To reprehend; 

1 Such as use other remedies, and rest in their use.  
2 Such as neglect prayer: whose pretences are answered and removed.    
3 To exhort us to set upon the exercise.         

2. Of the Arguments in Prayer; drawn from the same example of jacob; Gen. 32.10. Where; 

1. The Text is again prepared.  
2. The Arguments are severally handled: 

1. An argument from the Covenant, the Instance of jacobs' use, brought to a doctrinal Conclusion; That in Prayer we must draw Argument from the Covenant: This is, 

1. Confirmed by a double reason; 

1. Because we shall not else be heard.  
2. Because by the Covenant we are Interessed in God's attributes.    
2. Applied in a double Exhortation. 

1. That we would enter into Covenant.  
2. That we would make use of it.      
2. An Argument from the Promise; which is made Doctrinal; 

1. In the Hypothesis, that jacob and others did use this argument; which they did; 

1. Because the promises were given for their strength.  
2. Because they would honour God by their faith.    
2. In the Thesis; That God's promises must be the ground or strength of our prayers. Which is; 

1. Confirmed by a twofold reason. 

1. Because no prayer can be made else, with faith, with boldness.  
2. Because though God freely promise, yet he performs his promise upon our seeking.    
2. Applied; 

1. In a Direction how to make use of promises; that is threefold; 

1. How we must conceive of them; 

1. Concerning their nature; 

1. That the kinds differ.  
2. That they are oft subordinate.  
3. That they are firm in themselves but oft hid in the fulfilling.    
2. Concerning their Exhibition. 

1. That all are to the Elect.  
2. The Date of promises is oft unknown.    
3. Concerning their Intention; 

1. Every general promise is appliable to particulars.  
2. The same promises may belong, though diversely, both to godly and wicked.      
2. How we may collect them? as they are propounded; 

1. Expressly; 

1. Generally.  
2. Particularly.    
2. Implicitely; 

1. In examples.  
2. In prayers of the Saints.    
3. How we must apply them, 

1. In regard of their nature; 

1. The Absolute, absolutely.  
2. Without anticipation.  
3. With the dependence of Faith.    
2. In regard of their Exhibition; 

1. As seeing ourselves in Christ.  
2. Waiting for God's time.    
3. In regard of their Intention; 

1. Seeing ourselves reduced to their condition, to whom the promise was given.  
2. With confidence of earthly provisions.        
2. It is applied in an Exhortation; 

1. To treasure up the promises.  
2. To make a constant use of them; 

1. Of general promises.  
2. Of particular; 

1. Pertaining to this life; 

1. Concerning the spiritual estate; 

1. For justification.  
2. For Sanctification.    
2. Concerning the temporal; 

1. For supply of good.  
2. For removing ill.      
2. Pertaining to the life to come.                     

3. Of the Qualification of him that doth pray, found in David's expression, Psal. 51.17. Where; 

1. The Psalm Analysed.  
2. The Text opened.  
3. The parts severally handled; 

1. The truth delivered; in two observations; 

1. That a broken or contrite heart or spirit, is God's Sacrifice. Which is; 

1. Explicated; 

1. What is the heart and spirit; The soul.  
2. What it is to be broken; the Inward humiliation.  
3. How it is God's Sacrifice; that which God requires.    
2. Proved; 

1. Because God is the Author of such Service.  
2. Because it is suitable to God. 

1. Because sincere.  
2. Because humble.    
3. Because it specially honours God; 

1. That we give our hearts.  
2. That we give them broken; which expresses sorrow; 

1. Appretiative.  
2. Intensive.        
3. Applied; 

1. To discover a mystery of lawful commendable manslaughter.  
2. To condemn, such as bring not their hearts, or not Broken; 

1. Such as are insensible of sin.  
2. Such as are not open to Confession.  
3. Such as are not shivered into pieces.    
3. To exhort us, to bring this Sacrifice; that we would break our hearts: 

1. As the ground is broken for seed.  
2. As stones are broken for playstry.  
3. As Beasts were broken at the Altar, or the Incense.      
2. That such a Sacrifice, God will not despise. Which is; 

1. Proved by testimony and example.  
2. Applied; 

1. To discover the difference of Gods and the world's Censure and affection.  
2. To encourage us, to draw near with our Offering.  
2. The manner of the Delivering; 

1. In a Meditation.  
2. In a sudden Ejaculation.                 

2. We have heard largely of Prayer for ourselves; now of Prayer for the Church, Ruled in the pattern of David: Psal. 51.18. Where the parts are severally followed; 

1. Who it is that prays; David. Which circumstance is made useful in three Observations: 

1. That the spiritual state hath its changes. This is; 

1. Instanced.  
2. Confirmed; 

1. Because the ground of distemper remains.  
2. Because we meet with changes from without.    
3. Applied; 

1. To instruct us; 

1. How the regenerate and carnal differ.  
2. Who are of the best temper.  
3. A little to discern of Heaven.    
2. To reprove; 

1. The unwarrantably bold.  
2. The apt to Censure.  
3. To encourage the infirm that are sincere.  
4. To exhort us to live physically.      
2. That the assurance of mercy for ourselves, makes us confident to beg mercy for others. Which is cleared and applied; 

1. To show the reason of our method in prayer.  
2. To show the unprofitableness of carnal men.  
3. To exhort that we labour for assurance.    
3. That mercy to ourselves makes us compassionate to others. This is, 

1. Proved; 

1. Because mercy is tasted.  
2. Because graces are not alone.    
2. Applied; 

1. To show why godly men often pray.  
2. To discover the uncompassionate to be unpardoned.  
3. To press our Imitation.        
2. For whom he prays; for the Church: whence is an observation; That 'tis fit the members of the Church should pray for the Church. This is, 

1. Confirmed, 

1. Because so they pray for themselves.  
2. Because to that end they are members.    
2. Applied; 

1. To reprove the senseless.  
2. To press the Duty; and that from consideration of the Church under the names in the Text, in the moralised History; 

1. Of the situation; 

1. In the middle, noting perfection.  
2. Hilly, noting safety.  
3. United, noting the now common faith.    
2. Of the privileges; 

1. Of Sovereignty.  
2. Of Holiness.  
3. Of Love; 

1. There God dwells.  
2. There he appears.  
3. To that he makes gracious promises.          
3. What he prays for; 

1. The Church's Restauration; whence two Observations; 

1. That sin is of so public harm it reaches to others. This is instanced and applied: 

1. To show the heinousness of sin.  
2. To exhort that we hurt not society.    
2. That David who sinned, prayed: applied: 

1. To condemn, that dare sin, but are careless to pray.  
2. To exhort the imitation of David's justice.      
2. The continuance of her peace. Where is observed; 

1. That the Church stands in need of walls: Which, 

1. Condemns, 

1. That trust in the bare name.  
2. That pluck down her walls.    
2. Exhorts to show ourselves the Church's friends.    
2. That the Church is still unfinished, and wants some of her beauty, which exhorts us to pray; 

1. That it might be still increased.  
2. That her full glory may be hastened.      
4 To whom he prays, to God: which notes; 

1 That God is the Church's safety.  
2 That to God we must have recourse.    
5 How he prays; In thy good pleasure: which observes; 

1 That God's motive is himself.  
2 We must use that motive when we deal with God; And then we pray; 

1 Wisely.  
2 Humbly.               

II. Of Repentance, which is the other remedy; and here: 

1 Of the Arguments to Repentance, afforded by the Baptist, Math. 3.7. where; the parts are followed; 

1 To whom he preached; to the Pharisees, Sadduces, and Multitude: which gives us to observe; 

1 That the Church is a mixed Assembly.  
2 That there is a secret hypocrisy: which will appear by considering of these; 

1 What they were; 

1 The Pharisees, separated men: 

1 Separated from ordinary 

1 Commerce.  
2 Habits.  
3 Delights.    
2 Separated unto extraordinary holiness. 

1 They washed before meat.  
2 When, from Market.  
3 Their vessels.  
4 Eat not with sinners.  
5 Touched them not.  
6 Made broad fringes.  
7 Were much in mortification.        
2 The Sadduces were just; 

1 Precise in their name.  
2 Precise Scripturists.      
2 What they did; they came to the Baptism. Both which gives us cause equally of fear and trial.    
2 The Sermon itself; Hortatory to repentance: where first the Arguments; they are two. 

1 Their sinful state: which gives us to observe: 

1 That Hypocrites are a generation of vipers. 

1 They are full of venom.  
2 Eat through the womb.  
3 Specious in the skin.  
4 Their teeth hid with gums.  
5 They run to waters.    
2 The consideration of this is a motive to repentance.  
3 john to that end discovers it.    
2 Their unsensibleness of danger: where; 

1 The place is opened.  
2 Conclusions are drawn. 

1 That there is wrath to come. Which is, 

1 Explicated, how wrath is in God, according to the similitude of the effect.  
2 Confirmed. 

1 From the being of sin.  
2 From God's truth.  
3 From God's equity.  
4 From God's glory.    
3 Applied. 

1 To remove our ungrounded murmur.  
2. To exhort us to believe this, that so we may fear God's wrath in judgement, 

1 Temporal.  
2 Eternal.        
2 That the wrath to ceme may be fled from: which is; 

1 Proved by Instance and reason.  
2 Applied, 

1 To show that escape must bc by flight, not, 

1 By denial.  
2 By traversing the Indictment.  
3 By pleading immunity.  
4 By trusting others.    
2 To direct us to escape by flight. 

1 Not Corporal.  
2 But Spiritual; to avoid; 

1 What dishonours God: 

1 Neglect of his due.  
2 Contempt.  
3 When dishonour 

1 By base.  
2 By vassals.      
3 When dishonour before; 

1 Contending for glory.  
2 His Rivals.  
3 His retainers.      
2 What hath been punished. 

1 Profaneness.  
2 Envy.  
3 Self-seeking.  
4 Ingrateful rebellion.  
5 Siding with God's enemies.    
3 What causeth eternal damnation; Infidelity and stubbornness against the offer of grace.      
3 That wicked are insensible both of wrath and flying; which discovers the reason why they live so securely.  
4 That to be sensible of both these is an argument to repentance; which exhorts us to be sensible; 

1 Of wrath.  
2 Of the remedy; To see both sin and mercy alive.                
II. Of the Exhortation to Repentance, grounded upon the Baptists Sermon in the former place, Mat. 3.8. Where the parts are; 

1. The Inference.  
2 The Exhortation; Whence two Conclusions; 

1. That there are fruits worthy of Repentance. 

1. Cleared; 

1. What Repentance is; examined, 

1. In the name; 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
2. In the thing; as it is taken; 

1. Less properly. 

1. Synechdochically, for Contrition.  
2. Generally, for Reformation.    
2. More properly, for new life.  
3. Improperly, for external profession.      
2. What fruits are; The shoots of that which life's.  
3. What meet fruits are; 

1. A proportionableness of Repentance unto sin.  
2. A manifestation of the truth of our repentance; 

1. The synechdochical, by sorrow.  
2. The general, by Reformation: so of the rest.        
2. Confirmed; 

1. Because God commands them.  
2. Because true Repentance life's.  
3. Because men's lives do witness it.    
3. Applied: 

1. To discover and condemn dead forms of Popish Penance.  
2. To give us Trial of our Repentance; which, 

1. If taken for Contrition, the sign is sorrow for sin, which if sincere; 

1. Is more for sin than punishment.  
2. If not sensitively, yet intellectively greater for offending God, than any other displeasure.    
2. If taken for general turning; the signs are, 

1. Hatred of sin, which if true, is; 

1. Universal.  
2. Constant.  
3. Implacable.  
4. Vehement.    
2. Purpose to leave sin, which approves itself: 

1. By striving for the present.  
2. By industry in the means.  
3. By opposing the impediments.    
3. Reformation of the whole man.    
3. If taken for Conversion, the sign is a new life.  
4. If taken for outward profession; the signs are, 

1. Outward Contrition.  
2. Confession.  
3. Satisfaction.      
2. That it is our duty to bring forth fruits meet for repentance. This is, 

1. Proved: 

1. Because there is precept for it.  
2. Because we are decreed to it.  
3. Because it is the end of God's dealings with us.    
2. Applied: 

1. To condemn; 

1. The Barren, such as bring no fruits.  
2. The sinfully fruitful, that bring not forth meet fruits.    
2. To exhort; which hath two parts; 

1. A Direction; 

1. How to Repent; 

1. Consider rightly of sin; to that end meditate; 

1. Of the Majesty offended.  
2. The Bonds violated.  
3. The wrath incurred.  
4. The good hindered.  
5. The evils felt.  
6. The death of Christ.    
2. Consider the necessity of a new way.  
3. Be broken in Confession.  
4. Look from the depth to the promise.  
5. Resolve in the strength of God.  
6. Avoid all entanglements.    
2. How to bring forth fruit; pray that God would give; 

1. Moisture in the Ordinance.  
2. The heat of love.  
3. A sanctified use of every Condition.      
2. An Exhortation; 

1. To proportion our penitence unto our sin.  
2. To live agreeable to our new spiritual life.                    

Nine Sermons of Humiliation.  
JUDGES 20.26. 
Then all the Children of Israel, and all the people went up, and came unto the house of God, and wept, and sat there before the Lord, and fasted that day until even, and offered Burnt-offrings, and Peace-offrings before the Lord.  
YOu all know, that the Lord is fight against three neighbour Counties, the Arrows of his pestilence are abroad, and besides that bleeding Preston, many other Towns are wounded: now this County intends itself for the Skirmish; and to fight with God's weapons, against God's judgements. Fasting days are days of pitched Battle; God fights, and the Supplicants fight; prayers are the shafts, which are delivered flying to heaven. There must be the Mustering and Training of the Soldiers, before the day of the set Encounter, that we may know our Postures, and the use of our weapons. I have therefore for this Time, altered my wont travail in those divine Lectures of St. Paul, and that I might deliver myself very plainly for your preparation, I have bestowed some thoughts upon a plain Story. It is the story of Gibeahs' sin, Benjamins patronising of that offence, and at length the just revenge, of both Gibeah and the whole Tribe: for upon that Stuprum, and the wronged Levits complaint, Israel wars, & at last overcomes. It was a disordered government, when a Levite by corrupt Custom and Connivance held a Concubine, (ill governed times when Levites are so scandalous) but she that was light is also inconstant, and runs from her Levite to her Father. The Levite follows, and after five days delay & feasting, he returns with her, and though benighted on the way, yet his zeal against God's enemies will not let him lodge in jebus, but he travels on, though late to Gibeah; where he found, what he feared in jebus, though not strangers to Israel, yet strangers to Humanity; in their heat of lust they both abuse and murder the wanton Concubine. The Levite grows cruel, that he might be just; he divides the carcase, and sends those morsels of horror to plead his cause against the foul City. Israel purposes revenge, signifies this to Benjamin, in which Tribe, Gibeah was seated. Benjamin quarrels the design as a disparagement to themselves, and resolve to patronise the Actors, where they should punish the sin. Both sides prepare to battle; Israel in an holy quarrel, Benjamin in an unjust; yet Benjamin twice prevails, and triumphs in the double field. Israel sets a new day for a third fight, and the better to prevail they humble themselves with fasting and prayer, than they have the day, and the insulting Tribe is foiled. Though I have sped over the Story, I keep you too long from the Text; There is no difficulty in it: so fare as for the present occasion we may make use of it, we may consider these particulars ..  
1. Who they are, that are in this preparation: All the Children of Israel, all the people.  
2. What they did: 1. They wept. 2. They fasted. 3. They prayed and sought reconciliation; They offered burnt-offrings, and peace-offerings before the Lord.  
3. Where they assembled; Before the Lord, they went up, and came into the house of God.  
4. The time of their continuance in this preparation; They sat there before the Lord, and fasted until even.  
5. When they used this preparation: Then (i.e.) after their double overthrow.  
Lastly, The issue of this preparation, they had a gracious hearing, an answer full of encouragement, and at length Victory.  
There is enough cut out, for more than an hour, but I intended the choice, not to insist upon it; only as a Ground to build some thoughts upon, which for the present may be suitable to you, and the occasions we are shortly to meet about. So that what I shall now deliver, I will draw to this one head, from all the circumstances of the preparation, and the event;  
That Fasting in a right manner, is a powerful means to prefer our Suits to God.  
This Truth I shall, 1. Explicate. 2. Confirm. 3. apply.  
1. In the Explication, there are two things need clearing:  
1. What is the right manner of fasting?  
2. How it is powerful?  
1. That we may know the right manner of Fasting, we must distinguish the right Fast from others, by separating, the Natural, the Civil, the Miraculous, the Constrained, the Quotidian, to touch at any of which were to spend the time with waist. 'tis the Religious Fast we prepare for; and it is called Religious. 1. Because set on by Religion, yet not as a part, but a Medium of divine worship. 2. Because disposing to the extraordinary exercise of Worship, yet disposing only by removing impediments whereby divine worship might be hindered. I'll not enter upon the Common-place farther than the Method of the Text leads me to it, which affords enough to our satisfaction.  
1. The persons who are to fast. All the people came up. So was the Statute, Levit. 23.29. Whatsoever soul shall not be afflicted that day, shall be cut off from among his people. The Prophet joel is more particular in the instance, by removing Pretences which might seem to exempt: The drunkards that live mirthfully and carelessly in their mirth must mourn; Awake ye Drunkards, howl ye drinkers of Wine: joel 1. vers. 5. The husbandmen that are secular and that live upon their labours; Be ashamed O ye husbandmen, howl O ye Vine-dressers: verse. 11. The Priests; vers. 13. The Elders; vers. 14. The Children and Sucklings, the Bridegroom and Bride, Cap. 2. ver: 16. As he calls for it, jehoshaphat performs it, All judah stood before the Lord, with their little ones, their wives and their children. 2 Chro. 20.13. Though by their traditional doctrine, all that were sick, and children under nine years of age were exempted: as was then received, and after taught by their Rabbins. Maimoni, in Treatise of Rest of Tenth day, cap. 2. sect. 10.  
2. The manner of the exercise of the fast: They wept, fasted, offered, that was the external part; the internal was denoted in the quality of their Sacrifices; Burnt-offrings and peace-offrings: which are made clearer to us in the Ordinance, Num. 29 11. One Goatbuck, of the Goats for a sin-offering, besides the sin-offering of Atonements, and the continual Burnt-offring, and the meateoffring of it, and their drinke-offrings. The Atonement was a lively figure of our reconciliation to God, by the death of Christ; and the afflicting of their souls, figured their repentance and humiliation for their sins. In proportion to that of theirs, we find there must be two things in our fast.  
1. The Outward corporal exercise.  
2. The Inward spiritual substance.  
1. The outward exercise, is an Abstinence from the Necessities and delights of Nature; so Nyssen calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We must abstain;  
1. From food; so did Esther, Est. 4.16. So Ezra, chap. 10.6. 'tis not a beggarly Rudiment, not a Childish, but solemn Ordinance: so God diets us for the Race. Bellarmine here disputes a double Controversy; That there is respect to be had to the choice of meats; and that especially we are to abstain from flesh. For the former of these, they had need to plead for their own delicacy. Such as so fare departed from the true and most ancient use of fasting, as to dare the allowance of eating twice; to keep the shadow of a Fast were enforced to bring in the choice of Meats, and in this only, the Popish Fast differs from the Common Table. This corrupt Custom, was not brought in but by degrees. First, the violent Onset of the Ebionites, Encratites, and Manichees, was too blasphemous and odious to be entertained. Secondly, others more subtly, not daring to condemn the nature, endeavoured to cut off the use of Meats. The Montanists were in this, the first and the chief Agents. It was followed by Eustathius the Armenian Monk, who is Censured in Sozomen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by his much austerity of living, he fell into absurd observations: as appointing Fasts more usual than nature could endure. When this Custom grew more grievous, they invented choice of Meat to be in stead of Abstinence. The Papists now dote on those observations, and are as various as in their sects, all shunning flesh, but differently things proceeding from flesh: So they cast snares on the Consciences of their people, and abuse their weakness. But the Scripture is direct against such a difference: Mat. 15.10.11. Luk. 10.8. 1 Cor. 10.25.26.27. Col. 2.16.20. & 1 Tim. 4.1.2.3.4. Nor doth the practice of the Ancient Church oppose, for this all may observe that are but smally acquainted with Antiquity, that the Church decreed nothing, that if some abstained, others did not, that such as did abstain from choice, did it freely not by a Law, that they condemned not one another for abstaining or not, which are all contrary to Popish tyranny, and that peremptory sentence of Cardinal Bellarmine, in his fourth Tome, lib. 2. cap. 9 Mirari non debent Lutherani, si dicimus, eos Christianos non esse, qui carnibus vescuntur in quadragesima: The Lutherans ought not to wonder, if we say, they are no Christians, who eat flesh in Lent. I might urge against him, the famous and known examples of Spiridion out of Sozomen, of the great Marcianus, as the Historian calls him, out of Theodoret, and of the severe Alcibiades reclaimed from his unjust abstinence by Attalus out of Nicephorus, instances that the jesuit may quarrel against, but cannot answer; but I meant not to follow the controversy, and have kept you too long upon this.  
2. We must abstain from sleep: 2. Sam. 12.16. Esth. 4.3. at least to separate some time of our ordinary Rest, to the work of our humiliation.  
3. From the use of the Marriagebed; joel, 2.16. 1 Cor. 7.5.  
4. From Music and delights of that nature, Dan. 6.18. 2 Sam. 12.20.21.  
5. From costly apparel; Exod: 33.4.5. put off thy ornaments from thee, that I may know what to do unto thee. They wore Sackcloth; and King David went barefoot up the hill, weeping as he went. 2 Sam. 15.30.  
6. From ordinary labour, the labour of our ordinary Callings, Leu. 23.28.30.31.32.  
2. This is the outward observation, but secondly, the maine is, the more inward and spiritual substance; which is also declared by externals, but all tending to this, that the soul may be afflicted; as besides that place in Leviticus, the phrase is usual, Psal. 35.13. it is rendered in a clearer expression, I humbled my soul with fasting; But Ezra useth the very word, Ezr. 8.21. I proclaimed a Fast, that we might afflict ourselves before our God. This afflicting or humbling, is in two things.  
1. The abasing of ourselves, to make our souls low, and grovelling, in a true dejected posture, which is; 1. In a sight and sense of our condition. 2. In a loathing of ourselves for what we see and are sensible of. Eze. 6.9. Eze. 36.31. 3. In a bewailing of ourselves, with the stamping of the foot, Eze. 6. and smiting on the thigh. Surely I have heard Ephraim bemoaning of himself; jer. 31.18.19. 4. In a judging and condemning of ourselves; 1 Cor. 11.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea what indignation, yea what zeal, yea what revenge have ye found? 2 Cor. 7.11.  
2. Prayer, that is also serviceable for the breaking of our souls; and is to that end used, 1. In Confession, Ezr. 9.6. etc. which must be; 1. naked, Pro. 28.13. 2. humble, job 42.6. Dan. 9.7.8.9. And must be, 1. express and distinct; when the Conscience loaded, desires to be eased: an explicate confession better affects us, makes us more serious in our desire of remission, and opens the way more plainly to Reconciliation. 2. But how ever at all time's  and implied, prayer being an act of Religion; where always submission and dependency must be manifest.  
2. In petition, by the religious and humble representation of our desires before God, for impetration.  
3. In deprecation, by petitioning against evil, or for removal.  
4. In renewing the Covenant; Neh. 9.38. jonah 3.8.9. which is ever required at least implicitly in regard of the purpose of the will.  
To all these must be joined Alms; else God distastes the Fast: Is is such a Fast as I have chosen? A day for a man to afflict his soul? Wilt thou call this a Fast, an acceptable day to the Lord? Is not this the Fast that I have chosen? To lose the bands of wickedness? Is it not to deal thy bread to the hungry? Esay 58.5.6.7. 'tis else a customary form, and not a sacrifice; Did ye fast unto me, even unto me, saith the Lord? Zach. 7.5.6.9.10. It was the Angel's message to Cornelius, Ast. 10.4. Thy prayers and thy Alms are come up. Prayer comes up, it flies to heaven, like a Bird it flies upward; the Bird cannot fly without wings; the wings of prayer are Fasting and Alms; if one wing be wanting it flutters only, it cannot fly: Thy prayers and thy Alms are ascended.  
3. The third branch in the method of the Text, the place of the Fast, where they assembled, They came up unto the house of the Lord. In the more private performance of the duty, we are not astricted to the circumstance of place; but speaking of a Fast public, and in aggregato, the house of prayer is designed the fittest place for the house of mourning. Herein the Papists are miserable in their superstitious dote, while they tie Fasts, and the different manner of fasts, unto particular places. Where a Cathedral Church is dedicated to the name and memory of the blessed Virgin, there only the people may eat flesh on saturdays. I might add more of these triflings, but I favour both you and myself.  
4. The next is the Time of Continuance; They sat there before the Lord, and fasted until even. Yet the time hath not been by all equally observed; David keeps it till the Sun go down, 2 Sam. 3.35. Hesther and her maids three days and nights, Est. 4.16. But in the Statute, the time is set, from even to even: Leu. 23.32. So to measure the Fast, as God hath measured the Sabbath.  
5. The last circumstance in the Text, is the first word, Then; The time when we are to fast. The Papists have their Stata jejunia, and distinguish of set times, when 'tis lawful, when unlawful, when indifferent to fast; but contrary to Scripture, Col. 2.16. Gal. 4.9.10. contrary to the v●ry nature of a fast, which is occasional, and being an afflicting of the soul, suits most with a time of afflicting, Mat. 9.15. And contrary to the state of the more ancient Church. That is a full testimony of Saint Augustin, in his 86. Epistle, upon what days we ought not to fast, and upon what we ought, I find not appointed, by the precept of our Lord, or of the Apostles. All that Bellarmine answers to this, is by leading us to another Question, that though it were not commanded in a written Scripture yet it might be in a Tradition, which answer is to answer nothing unless that Question were granted to their side. But Eusebius in the fift Book of his Ecclesiastical History, faceth the Author out of the accusation of Apollonius, Montanus the heretic was that new Master, who gave Laws to fasting: What have the Papists now to glory in? Or the jesuit to plead? But to the thing: The Israelites when overcome, have recourse to this Ordinance: There are two general occasions.  
1. To remove or prevent evil; So jehoshaphat used it, when Moab and Ammon were Confederate against judah, 2 Chro. 20.2.3. So Esther, when the decree by the procurement of Haman came forth against the jews; Esth: 4.3. So the Ninevites, when destruction within forty days, was threatened against their City.  
2. To procure and obtain good, whether temporal, so Ezra proclaimed it, that he might have good success in his journey; or spiritual, so it is, to subdue the flesh, to sharpen prayer, to exercise our graces. This is the right manner of the fast, rightly performed to right ends.  
2. The second thing to be cleared, is, How this is powerful. The Papists give it a Merit; They say it is satisfactory, because penal, that they prove from the fact of the Ninivites, jon. 3.10. They say it is meritorious, if from charity, that they prove from the words of Christ, Mat. 6.17.18. But to the fact of the Ninivites, I answer, by distinguishing of a thing penal; it is taken Properly for the punishment of a former sin; but sophistically for that which is laborious. In this latter sense, it is not all one, to be penal and satisfactory; for there may be labour which is no punishment, and where there was no precedent sin. In the former sense, Fasting cannot be said to be penal: A punishment is properly imposed by the judge, not by the offender; but fasting is arbitrary, and by the offender taken up. Nor doth the Scripture in any place, call fasting a punishment. Neither will that Story of the Ninivites prove it either a satisfaction or a punishment. To that of Matthew from our Saviour, I answer by denial, that every thing is meritorious to which a reward is given, for there may be a reward of Grace, as is disputed strongly against the Papists by many, in the Question of merit. The reward is to the prayer, therefore but by accident to the fast, but neither is the reward to prayer as of merit, for when we pray, we supplicate and acknowledge ourselves unworthy; therefore to fasting much less is the reward of due. We conclude it then, that Fasting is not a part of worship, but a Medium; and in the New Testament, not properly a Medium, either to effect, or signify any thing, but to dispose unto the extraordinary exercise of prayer; and so it is said to be powerful; an help to that, to which the Scripture gives testimony that it doth prevail; The prayer of the righteous prevails much if it be fervent. But of this more, in the second business which we proceed unto, the proof of the Doctrine.  
2. Secondly, for the confirmation of this Truth, the Prophet joel is very express and comfortable: Turn unto me with all your heart, with fasting, with weeping, and with mourning, rend your heart, and not your garment, and turn unto the Lord for he is gracious, who knoweth if he will return and leave a blessing behind him? Blow the Trumpet in Zion, sanctify a Fast, call a solemn assembly: Then will the Lord be jealous for his Land, and pity his people. joel 2.12.13.14.15.18.19.20. I might be large in instances, your own knowledge of them, may spare me a labour not needful. I shall rather spend that time, to confirm it by some Arguments.  
1. It is powerful with God, because the means which himself hath appointed to prevail. Nothing can be powerful with God, but as under the relation of an Ordinance: God puts efficiency into every thing, as being the first mover of the wheels in every engine. That God may be pacified, he must tell us, how he will be pacified, and we cannot fail, when we go in the way of his own appointments. Turn unto me saith the Lord; There's the Ordinance; Then he will pity his people; There's the issue of the Ordinance.  
2. It is powerful with God, because most suitable to those Relations we stand in toward God, the Relations of Subjects, Servants, Supplicants, Offenders. We know that lowliness hath an insinuating and winning force; and Great Spirits are soon made ours, by stooping to them; as Tacitus notes judiciously concerning the great Augusta, though she maligned the prosperous, she was pitiful to the distressed, though an enemy. God hath been pleased to manifest himself such, and so appeased; That he will resist the proud, but give grace unto the humble. But in our fasting, we fall low before his footstool, we crouch unto our Sovereign, we supplicate of our judge, we beg, and plead not, and prevail.  
3. Prayer that prevails is hereby made more fervent. Prayer is the Tool, fasting gives the Tool an edge, makes it sharper, and then it cuts more smoothly: It specially removes the impediments that make prayer slow:  
1. There are impediments in the understanding, it helps to illumine that. The crammed body is not so fit an organ for the purer soul to actuate itself within: we see that abstemious men are of more quickened apprehensions. Thus the outward abstinence is profitable, but more the inward spirit of a fast, that is to be Humble; and to them is the promise of a cleared Intellect, He will guide the humble in his way.  
2. There are impediments in the will, it helps to elevate that: the will comes thus to be weakened in its resistance against God, and is made more speedy in its better motions; as the Hawk or the running dog, are better for the flight and speed, when slenderly fed. The will is Bird-limed with the earth, and fasting doth unintangle it; than it becomes more apt for prayer: As it was a witty note of Ambrose, concerning Elias, He went up to heaven by the ladder of fasting, before he ascended in the Chariot of fire.  
3. There are impediments in the affections, they are oft out of order, and disquiet our devotion; it helps to bridle them. Affections are ordinarily wanton, and then they grow imperious. When Hagar was entertained with respect she despises her Mistress, but when checked, she grows modest. Fasting gives the correction to our too saucy servants, than they become serviceable, and wait upon prayer. Saint Paul learned this method, while he professeth, That he keeps under his body and brings it in subjection. Thus it adds speed unto prayer, and there is prevailing. Which leads us to the third business, to the application; in a double use.  
3. The Application is;  
1. To condemn the folly and injustice, of such as contemn or neglect, so powerful a Duty. There are cursed Edomites that say of jerusalem, Down with it, down with it even to the ground: and do envy the prosperity of Zion. Fasting and prayers build up a wall, but the Horonite, the Ammonite, and the Arabian, Sanballat, Tobiah, and Geshem, laugh at the work, and labour to hinder it. There are some that dare say; What needs this ado? Wherefore are these intended assemblings? Thus they oppose their own safety, and endeavour against that with which God both is pleased, and pacified. Nay, some are so mad; that, we use for a remedy or prevention, they esteem and accuse as the means to bring in the pestilence. How fare at length will the malice of Satan extend? But the Papists take us off from this reproof, while they tell us, we are fit to ward, then give the blow: They accuse us, as in our doctrines and practice, enemies to fasting.  slanders! For our doctrine, let them hear it, and see what they can object. Besides what hath been said, let them hear him whom professedly they are wont to oppose, Calvin, in the fourth Book of his Institutions, in the twefth Chapter: Seeing fasting is an holy exercise, why should we less use it, then of old they used in like necessity? We read, not only that the Israelitish Church, which was framed and constitute by the word of God, but also the Ninivites who had no other preaching but that of jonah; fasted in sign of sorrow: What reason is there, we should not do the like? But 'tis an outward Ceremony which together with others took end in Christ. Nay, but at this day, (as it always was) it is a profitable help to the faithful, and an useful admonition to the awakening of themselves, lest with their too much security and sloth, they more and more provoke God. We assent to the very words of that great Calvin. What can be more express? more plain? But they cavil at our explications. We receive it not as a part of Religion, and accidentarily only religious: and considered solitary and by itself, we count it either no way pertaining to Religion, or if pertaining, (because it respects the body only) superstitious. Such are the Popish; we reject them, and justly because so: yet from hence is the ground of their slander. But do we condemn fasting, because we condemn theirs? The holy Christians of old, condemned the fasts of the Gentiles and Marcionits, yet were not enemies to Fasting. But slanderous are the mouths of Salmero and that Tasty Coster, who teach their abused people, That as the Devil, (who knows that all sorts of Devils are cast out by prayer & fasting) labours by all means to rob Christians of those weapons; so the Heretics (so he is pleased to brand us) oppose fasting as a superstitious thing, contrary to Scripture and divine will. They are the words of that foul jesuit. You saw all the ground before: But whither will not impatiency the daughter of prejudice carry men? This for our doctrine; concerning our practice they are more impudent. They say we plead only for the flesh, and please our bellies: That we give ourselves to surfeiting and drunkenness, neglecting fasting. Ah Beloved! let me by the way complain, before I make apology. How do our sins rise to our shame, that the Adversaries take such notice of them? Oh that our carriage were so holy, that our lives might be our Arguments, to prove the truth of what we do profess! Your profaneness and irreligion, weakens our dispute against Popish superstitions. But chief let me entreat you of this Parish, (who live mixed with so many Papists, as no where more in the whole County) let me entreat you to apprehend it, lest your profaneness strengthen them in their errors, and weaken me in the end of my preaching. Let them take no notice of your oaths, your reel, your disorders, your profanations of the Lords day: your thronged Alehouses, your unwatchful behaviours make your Popish neighbours to despise our Religion, and the common Gospel. But though I accuse you from the Pulpit, I may dare notwithstanding to plead against the enemy; There can be no prejudice to our doctrine, though the lives of our people, be unanswerable to what we teach them. But again, if we compare with theirs, I may defend and prefer our own practice. Why are they blind? Why are they wilfully blind, to their own shame? They allow, nay, they appoint set Bacchanals. And for their fasting, there remains among them but a mere shadow of it. That you may see, I neither malice nor belie them; take it from the Pen of their own Peresius, Holy Fasts are in use amongst us, only according to a certain outward Ceremony; for we think we fast, if but once a day we dine, though even unto surfeit, well tippled and better crammed; taking meat not only for the sustaining of nature, or only for one day, but in such a quantity, as might for three days suffice that famed Milo. I speak not of the quality and difference of your meats and sauces: For now, neither the Sea, the earth, the air, nor Fishmongers can satisfy our appetite. A fit zeal of a Papist against Papists. But he goes farther: And, (saith he) it were more tolerable, if the Laics were only thus diseased, but it hath crept upon many Priests of our order, upon religious orders, and Prelates of our Church; whom I see so studious of this matter, that you may rather say, they were borne to devour, then to imitate the Apostolic modesty; to the deceiving of the poor, and the destruction of their chastity, which together with holy Fasts, hath seemed to have forsaken the earth. A fit zeal of a jesuit against his own shave-lings. These are Papists; these are their Fasts: Now let them if they can triumph. Thus being rid of them, I might renew the application, but I proceed to a second.  
2. Let us be exhorted, because it is so powerful a means, to make use of it. Neglect not so great an advantage: Let us use it in any kind of need. In the evil of sin; if we would gain power against any lust, if strength against any corruption, if work out any spiritual disease; have recourse unto this remedy. I think it is Ambrose that notes it from the Naturalists; That the fasting spittle of a man kills a Serpent; His allusion is apt, this destroys the power of the Devil. Prayer is as the spittle, but it must be fasting: And our Saviour tells his Disciples upon occasion of a man possessed brought to be cured, That this kind of Devil goes not out but by fasting and prayer. Let us use it also in the evil of trouble; So stand in the Gap: This course Niniveh took; Let neither man nor beast taste any thing, let them be covered with sackcloth, and cry mightily unto the Lord; And God repent of the evil that he said he would do unto them, and he did it not. jon. 3, 8.9.10. When the news came that the multitude was in Hazazon-Tamar, jehosaphat feared, and set himself to seek the Lord, and proclaimed a fast. Then jehaziel brings a better news from the Lord, Be not dismayed at this great multitude, the Battle is not yours but Gods. 2 Chro. 20.3.15. See 1 Sam. 7. Let us use it also for the obtaining of good. The tender and true-affected Nehemiah, that for the turning away of reproach from the desolated jerusalem, he might gain favour in the sight of Artaxerxes, fasts and prays. Neh. 1.4.11. When favour was obtained and a journey granted, Ezra professeth he gained safe-conduct from God; So we fasted and besought our God for this, and he was entreated of us, Ezr. 8.23. We may be assured some way to prevail; When we come to God, we must believe that he is, and that he is a rewarder of them that diligently seek him: Heb. 11.6. We have a promise to give us that assurance; When thou fastest be not as the hypocrites, and thy Father which seethe in secret, shall reward thee openly: Mat. 6.18. How ever we shall have the mark, and God shall challenge us his; Eze. 9.4.6.  
Oh set upon the Duty, thus we may be helpful to the Church. Men be differently helpful, according to their different advantages; some have the advantage of strength, and may help with their Arms, some of riches, & may help with their purses, some of wisdom, and may help with their counsels; This is the common advantage, & all may be helpful. Let us join our hands, and unite our flames; the fire will be more forcible; and the burden more easily remooved: judgement is a burden which lies upon a Country, that burden which one cannot move, many hands may cast off; help to unload the Country, and the rather because the Devil strives to strike away our hold, and to hinder our endeavours this way; When jeschuah stands before the Lord, Satan stands on his right hand to resist him, Zach. 3.1. When Paul goes forth to pray, the possessed Damsel meets him: Act. 16.16. Oh be not wanting wherein ye may be powerful, make use of these opportunities to seek reconciliation, and to be helpful to our wounded neighhours, while ourselves enjoy the advantages of continued health, and frequent assemblings.   
MARK. 13.37. 
And, what I say unto you, I say unto all, Watch.  
THe City or Shire-Towne of a County, is as it were, the whole Counties Watch-Tower. Chester is the fittest place, and Watchfulness the fittest work to begin our Fast: and therefore I have chosen to you, what our Saviour fitted to all; an exhortation to be Watchful. In it there are three parts;  
1. The Exhortation; Watch. The word in Peter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to watch and to be sober. And that other word sometimes used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Torch, is very expressive to denote the quality of our Watch. But the word in the Text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Watch as signifies waking. Be awake, and open-eyed.  
2. To whom the Exhortation is given;  
1. More strictly; What I say to you; that refers to the third verse, the company that was present, Peter, james, and john, and Andrew.  
2. More largely; What I say to you, I say to all; either all the Apostles, as some Expositors, or all people, as most and the Interlineary Gloss.  
3. How the Exhortation is inferred, in the first word, But or And; which refers to a double argument;  
1. The uncertain hour of the Masters coming, Vers. 34.35.  
2. The certain danger of secure sleeping, Vers. 36.  
It needs not a farther division nor explication, as having neither confusion nor difficulty; but yields in a natural order these four Conclusions.  
1. Watching is Gods Ordinance, and our duty. 'tis grounded at least by intimation, in the Command, Watch.  
2. Those that know Christ must watch: What I say to you. Peter and john, though endeared to our Saviour, are not exempt from the Duty.  
3. All must do it; a common both exercise and duty, what to you, I say to All.  
4. Therefore they and all must watch, because of the uncertainty of time, and the danger of neglect; And what I say.  
I should trespass on the time to follow this Method, and therefore shall reduce all to one head, and a plainer.  
That it is the Duty of every one to watch.  
The Scripture urgeth it: Mat. 24.42.43.44. Mat. 25.13. Mat. 26.41. Rom. 13.11. 2 Tim. 4.5. 1 Pet. 4.7. It were easy to abound in Quotations, a Concordance doth it to our hand. But there are some expressions in those named places, which show us what it is to watch, yet I'll rather take others. When Ezra had weighed unto Sherebiah, Hashaebiah, and their brethren, the silver, and gold, and precious vessels, he gives this charge, Watch ye and keep them: Ezr. 8.29. To watch as we do a treasure, which is worthy of care, and may be endangered by Theft. job compares the behaviour of the violent, to wild Asses in the Desert, who watch to the prey, or rise betimes for the prey; job 24.5. To watch as the industrious do, who will not lose the advantage of opportunities. David hath it in another sense; Except the Lord keep the City, the watchman waketh but in voine. Psal. 127.1. To watch as they that fear the Invasion and a … ult of an enemy. Which differs but in a little from that of our Saviour; If the Goodman of the house had known in what Watch the Thief would come, he would have watched, and not have suffered his house to be broken up. Mat. 24.43. To watch as men that stand in fear of sudden dangers. The former may have relation to a man in respect of his soul, the two latter in respect of judgement: To watch ourselves by carefulness and industry; To watch the coming of judgement by wise foreseeing.  
I intended myself wholly for the application, in a threefold use.  
Use 1. If it be every one's duty to watch, it justly and seasonably reproves, such as watch not, such as reproach them that watch.  
1. It condemns such as watch not: The careless, and secure.  
1. The careless; the careless of their soul's state; that as if their hearts were of little worth, have no mind or thought of them. Solomon speaks of the field of the slothful, that he passed by it, and by the Vineyard of the man void of understanding, and ●●e, it was … ne over with Thorns, and Nettles had covered the face thereof, and the stone-wall thereof was broken down. Such may our notice be, when our observation passeth upon some men; overgrown with ranker weeds, vices and disorders which are of an easy growth; for they are sluggards, and neglect their Watch. Is the soul no more precious? That we bestow no Culture, no Tillage, no weeding? Men let themselves rove upon variety of deceiving objects; and wander as Harlots upon every green hill. The soul in the fallen estate is a lose and ungovernd wanton, yet we are not wary to restrain it; and though every temptation hath a bait upon it, and a hook under it, we are careless of the danger. Nay, some are grown to such dulness, they excuse sin with sin; The swearer beats off a seasonable reproof of his rash oath, & pleads, He did ntt heed it. That plea is an accusation, the sin is doubled; to sin, and to be careless how we sin.  
2. The secure. Ah Beloved, we are fallen asleep! 'tis a sleeping age, a dead sleep when calls do not awaken us. A man that sleeps sound hears not, though the voice be both shrill and near. God hath called us, he hath called oft and loud. While mercies spoke, he called with a sweet still voice; now he calls with a voice of Thunder, judgement hath a loud piercing voice: yet we hear neither. We say we shall have peace, though we walk in the imaginations of our hearts. But 'tis an higher madness; when we dare say with those in the Prophet; when we threaten judgement due and deserved against sin, they say, Let him make speed, and hasten his work that we may see it, and let the Council of the holy One of Israel draw nigh that we may know it: Esa. 5.19. But there is a threatening of very terrible judgement against such, and the judgement shall be more severe, if the threatening be despised: If any when he heareth the words of this curse, shall bless himself in his heart, saying, I shall have peace though I walk in the imaginations of my heart, to add drunkenness to thirst; the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the Curses that are written in this Book, shall light upon him, the Lord shall blot out his name from under heaven, and the Lord shall separate him unto evil: Deut. 29.19.20.21. God will make the punishment suitable to the sin; The sin of the secure is, They put fare away the evil day, therefore the punishment is fitted; They shall go captive, with the first that go captive: Amos, 6.3.7. The judgement which security puts off, shall for that cause be brought on with more speed. The like is observed by Esaiah, Because ye have said, we have made a Covenant with death, and with hell are we at agreement, when the overflowing scourge shall pass through, it shall not come unto us, for we have made lies our refuge, and under falsehood have we hid ourselves; therefore, the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place: Esa. 28.15.17. Security is contented with weak defences: What aid can they give us in the day of visitation, when judgement shall be like a storm and flowing tempest, bearing down all before it, much more those trifling Refuges built and strengthened by lies and falsehood. But methinks that of the same Prophet strikes with a deeper wound; The Lord did call to weeping and to mourning, and behold joy and gladness, slaying Oxen, and kill sheep, eating flesh, and drinking wine; Let us eat and drink, for to morrow we shall dye; And it was revealed in mine ears by the Lord of hosts, surely this iniquity shall not be purged from you till you die, saith the Lord of Hosts: Esa. 22.12.13.14. God is jealous of his glory, and will not endure himself abused in his goodness and patience. But because security is ordinarily, if not grounded upon, yet much strengthened by the prophesying of lies; therefore the threats are usually more severe against the Prophets, who rock the Cradle, and lull and sing the people to their sleep. They have healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace; therefore they shall fall among them that fall: jer. 6.14.15. The Prophet that heals a people truly, makes them sensible of the wound; but to please, is to heal it slightly: So some do heal our just fears; Alas! say they, there is no such cause of so much fear, all shall be well, they are but puling malcontents that talk of dangerous time: But hear their doom; There shall be a falling, and these shall fall among them that fall. More largely of this, jer. 23.16.17.21.25.26.30.31. And yet more expressly, Ezek. 13.10.11.12.13.14. etc.  
2. It condemns such as reproach them that Watch.  
1. Such as watch over their lives; these reproachers are professed enemies to the abused and despised holiness. They call them precise, whom they observe careful, and intend to blemish them with that imputation. Oh what discouragements hath Religion now, in a time when Religion is on all hands at lest saluted! And though all know, how men ought to run, yet they wonder that we run not with them into the same excess of riot. This hath ever been the portion of the Saints; I'll instance but in David's Complaint, and in an instance fittest to the present business: When I wept and chastened my soul with fasting, that was to my reproach, I made sackcloth also my garment, and I became a Proverb to them; They that sit in the Gate speak against me, and I was the song of the drunkards: Psal. 69.10.11.12. But dare ye oppose a known goodness? If it be a duty enjoined, how dare ye, how can ye reproach it?  
2. Such as reproach the watchful foreseers of judgements. jeremiah bore such rebukes; from the injurious blind Courtiers; The Princes said unto the King, we beseech thee, let this man be put to death, for thus he weakeneth the hands of the men of war, and the hands of all the people, in speaking such words unto them, for this man seeketh not the welfare of the people, but the hurt: jer. 38.4. There are some that have the Garb of wise ones, that cavil at our plain and necessary preachings, and endure not our forewarnings of the people. These speeches, say they, breed fears and discouragements to sad and disquiet the minds of people; and this is to seek their hurt, rather than welfare, by weakening their hands. But how can they be weakened by being forewarned; rather, a people is never so strong, as when it sees itself weak, and is kindly humbled. 'tis likely the profane and already drowned Inhabitants of the old world, mocked at the provident Noah, & wondered to see him spend so much both time and cost, in building so strange a Vessel; but he saw and provided against the Flood. And the Sodomites might gaze with wonder at the busy Lot, who carries away a poor remainder of his goods, and in haste conveys himself and his, from so pleasing an habitation: but he saw also and provided against the storm of fire. Those still wonder, and speak their wonder: What ado is here? What an unnecessary ado? What needs this fasting? These assemblings? This frequency? The plague is fare enough from us; or if nearer, yet why all these provisions? They are unjust murmurs of men blinded, and not able to discern God's ways. But the Scripture dooms them: Because ye have set at nought all my Counsels, I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you: Prov. 1.25.26.27.  
Use 2. The second use, is the more close applying of the words of the Text, in a serious exhortation; let us, since it is our common duty, be watchful. The Papists wrist this Scripture to their own superstitions, so they do the Exhortation; and upon this, compared with the thirtie-fifth verse, do ground their observation of their Canonical hours, and their night-Watches: So they make the thing merely a Ceremony, and elude the entendment of our Saviour's Sermon. The jews divided their night into four Quarters, which they called, four Watches, and every Watch had three hours, the third hour which terminated the rest, was called, the Watch. The first began at Sunset, and ended at the third hour of night; this was called, the beginning of the Watches, Lam. 2.19. The second began at the third hour, and ended at the sixth; this was called the middle Watch: jud. 7.19. The third began at sixth, ended at ninth; was called, the third Watch, Luk. 12.38. The fourth, beginning at the ninth, ending at the twelfth hour, was called, the morning Watch: Exod. 14.24. Mat 14.25. These had sometimes other names, as they are all most expressly mentioned in this Text, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye know not when the Master cometh, at even, or at midnight, or at Cocke-crowing, or in the morning. Now accordingly the Church of Rome, besides the greater hours of the day, observes four Watches of the night; 1. The Vespertine, at six a clock at night. 2. The Completory at nine. 3. The Nocturne at midnight. 4. The Matins, at three in the morning: But with manifest superstition; as being expressly contrary to the Rule of the Apostle, and the rule of our freedom, not to observe times. Besides, Marcellus Francolin, Bellarmine hath handled the Question fully, but we will a while examine how strongly. First, he urgeth the lawfulness and conveniency of those Vigils; from examples in holy Scripture, Psal. 119 62. Psal. 5.3. Psal. 63.6. Neh. 9.3. Dan. 6.10. Luk. 6.12. Act. 16.25. Psal. 55.17. Psal. 141.2. Act. 10.9. But what will all these places prove, but what we easily grant them? both that 'tis very imitable to be much in prayer, and that the jews had such a distinction of time. You may confer the Scriptures, and save me so easy a labour, and find that no more can be drawn from them. Neither is that place any stronger, Act. 3.1. That Peter and john went into the Temple at the hour of prayer, being the ninth hour. For, (besides that Drusius hath noted it out of David Kimchi, that the jews had but three hours of prayer, which at least gives a Touch upon and against their observation:) Peter and john intended not themselves to the evening Sacrifice, which by the true paschal was abolished; therefore though the ninth hour, were the hour of prayer to the still-blind jews, yet not to them: or, to draw the most from it; we will acknowledge it profitable for Christians, that some set hours be appointed certain for the better assembling together; yet we reject them, as we know the Papists mean them, as necessary and parts of divine worship. Secondly, he allegeth the testimony of some Fathers: but though my few years have afforded me but small acquaintance with their writings, yet I cannot but observe; That most of them, while they seem to intimate some set times then in use, yet they purpose only the commendation of frequency in prayer. So St. Cyprian, as much as any versed in the external of worship, yet drives but at this, the continuance of our devotion, Qui autem etc. But we that are in Christ, that is, always in the light, let us not in the night times cease from prayer. And what else is in that rule of Ambrose, concerning the six times of prayer, when we rise, go abroad, before dinner, after, in the even, at our bed time: but that any void of superstition may admit of? Nor is there much more, in St. Hierom, either in his funeral praises of Paula, or in his directive Epistle to Laeta, for the instituting of her daughter: or if more may be found in any, we may without much wrong to those Ancients whom we honour, impute it to superstition which crept on fast in those times. But thirdly, he presents his reasons: Reasons unworthy the learning of so famed a Scholar. 1. The Watches are on Ternaries of hours, (all the third hours, which terminate the Watches being called the greater hours) and this in the honour of the glorious Trinity. But what can be more vain, then to trifle divine worship with numbers? 2. The nocturnes are to signify the future resurrection, which shall be in the night. We grant, 'twere pious to be much in such meditation; but there is no ground to separate set time unto it. 3. They boast of this as strongest; That these conserve the memory of our Redemption They instance chief from Athanasius, (if that were his) in his book of Virginity: Learn the Psalter and the Psalms; let the rising Sun see that Book in thy hand. In that manner he proceeds, to set them on prayers and praises; after the third hour, because then the Cross was brought, at the sixth, because than Christ was lift upon the Cross; at the ninth, because than he died. Well, admit the rule were his, might not Athanasius be superstitious? might not Basil? might not Cassianus? Why do they obtrude upon us from humane authority, what the Scripture-Canon builds not? I might make you merry with another argument, yet the jesuit delivers it soberly, and perhaps believes it; That an Angel gave the appointment of some Canonical hours to some devout ones. And that in Dioclesian's persecution, a celestial psalmody was heard at those Canonical vigils, about the relics of some Martyrs. It is wonder, that john Cocklaeus, put not these into his Manuscript Amalarius, especially having himself the command of such a Print-house? But I keep you too long upon this discourse; but having cleared the way, I may better go on, to the Exhortation as the Text means it, according as the Doctrine was explicated, To be watchful.  
1. Concerning ourselves.  
2. Concerning the approach of judgements.  
1. Concerning ourselves; let us be watchful over our better parts, our souls; let us observe to keep the precepts diligently, Psal. 119.4.5. and to keep our hearts with all diligence; Pro. 4.23. Solomon seems to allude to such a Watch as is over a besieged City, to observe, 1. All that enter, what, whence they are. This must be our care to keep the Ports and Entrances of the soul. Every sense is a several gate, and by every one the enemy may be admitted; enticements may pass through the eye, by the ear suggestions; and by the smell, touch, and taste, what may easily infect the heart. Oh keep the portals closed, and with that holy job, let our Covenants keep the Watch; I have made a Covenant with mine eye, why then should I think upon a maid? job 31.1.  
2. All that go abroad; attend our cogitations, speeches, actions: There may be treasonable practices from within; those are the Inhabitants, if they be false, let them not go abroad to betray our peace. Therefore the same Solomon, when he exhorts to keep the heart, he would not have us neglect the mouth, the lips, the feet; Keep thy heart with all diligence, for out of it are the issues of life; put away from thee a froward mouth, and perverse lips fare from thee. Prov. 4.23.24.25.26.27. David knew such dangers, and resolves, Psal. 39.1.2. I will take heed to my ways, that I sinne not with my tongue, I will keep my mouth with a Bridle. The greatest enemy is within; The inside doth undo us. There must be that double Watch, of such as enter from without, of such as from within departed from us; to keep the heart from extravagancies, and the enemy from approaches: for when nature and occasion meet together, they never meet without some harm; like two lustful wantoness equally heated, they depart not without infection. And therefore as we must be watchful over, so we may pray against ourselves, and sing his Litany, A me, me salve, Domine; Lord keep me from myself. Give me leave to press this first part of the Exhortation with some motives; 'Tis convenient, necessary, profitable; the contrary is dangerous, of these four but briefly.  
1. It is convenient we should be watchful; convenient in respect of our so many relations. 1. We are pastors, and 'tis a convenient thing for Pastors to attend their flocks. When the Angellike news was brought, the Shepherds were abiding in the fields, keeping Watch over their flock by night: Luk. 2.8. Every man's a pastor. The King hath a larger fold, so have Magistrates accordingly as stationed, so have Ministers in their Cures: And every one, though of hid condition, and not sovereign to any, yet hath a flock. All men have souls to attend; the soul is the flock, though we stand in no other Relation. 2. We are warriors, and 'tis convenient for Soldiers to fear and attend the onset. The Midianites that lay in Camp, had set the Watch; jud. 7.19. Our enemy will wait the opportunity of a sleeping Camp. 3. We are Sentinels; their name is from their Watch: we must be extra cubantes, and being Scoutwatches may not keep our beds. 4. We are servants; 'tis fit for such to attend their Master's eye and command. Let us with Samuel, rise from the place where we are laid down to sleep, and be ready to answer; Speak Lord, for thy servant heareth. 5. We are infirm by Lethargy; Waking must be our Cure, and therefore convenient.  
2. It is necessary we should be watchful; necessary, 1. Because our Tenements are ruinous. We would fear to lodge in weak tottering buildings, chief in tempestuous blustering nights, lest our covering might bury us with the fall. These carcases which we carry with us, are such weak buildings, earthly Tabernacles, 1 Cor. 5.1. houses made of Clay, job 4.19. and are easily blown down. We have seen strong able bodies crushed with a little sickness, and some whom a few sits of an Ague have blown into the grave. Let us watch against the storm, that unprovided and on a sudden we be not overwhelmed and covered with our own dust. 2. As our Tenements are ruinous, so we know not our Landlords day. For our habitations here, we know the date and period of our leases; but of our life we know not. That lease, if it be one, which God hath seemed to make general, is but a short one; The days of our years are threescore years and ten, if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off, and we fly away. Psal. 90.10. But we have no lease, but are at will, and in a moment may be cut off from the Land of the living.  
3. It is profitable we should be watchful; after the Vigil is the festival day; and Blessedness is pronounced to such, Luk. 12.37. Blessed are those servants, whom the Lord when he cometh, shall find watching. And there is Blessedness too, in via, while we watch, we have the company of our Lord; God is present, the Spirit is present with them that wake. You know, sleeping admits not of company, though an hundred lodge in the same room, and all sleep; though the place be full, they are all alone: but company is to them that wake, because waking makes use of company. When we are unwatchful, God is gone; but when we watch, Christ watcheth with us, or we with him, Mat. 26.38. Tarry here, and watch with me.  
4. Not to be watchful is full of danger. We are near the enemy, his onsets are ready: that roaring Lion goes about seeking whom he may devour: and when asleep, we lie open to invasion. When the Amalekites were carelessly easing themselves, David overtook them with a bloody slaughter; So did Laban jacob, on mount Gilead, in monte deliciarum; upon the hill of pleasures; as jerom renders it, at lest wittily if not fitly. While we scatter ourselves upon Temptations, we are snared by them; and therefore must specially be careful, that we wander not upon the green hills.  
2. The other part of the Exhortation is, That we would be watchful concerning the Approach of judgements. We will lay this ground, and you cannot deny it, That there may be a knowledge of evil coming on. The Baptist intimates, there may be a forewarning to flee from the wrath to come: Mat. 3.7. So our Saviour Argues; When it is evening, ye say it will be fair weather, for the sky is red; and in the morning, it will be foul weather to day, for the sky is red and lowering: O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times? Mat. 16.2.3. Look up, look up, Beloved; can ye discern nothing? do ye not perceive a lowering sky? do ye not see, how some black Clouds gather, and threaten a storm? Godly men have ever had sharp eyes, and have foreseen evils. The rod of the Almond tree; and the seething pot from toward the North, are both beheld by jeremiah. Ah! we see what we tremble at; and if you inquire, What we see; I shall endeavour to spend the remainder of the time, to help you in your Watch, by discovery of such signs by which you may judge of a coming Evil.  
Signs are of two sorts:  
1. Extraordinary; then is God wont to preach real Sermons; and Christ speaks of such, Luk. 21.25. I might instance in this kind, those known examples of jerusalems' warning; The eyrie apparitions, the voice Migremus hi●c, the iterated woe proclaimed by Ananus son; but they are known Stories, and therefore, (though God also hath afforded us some such witnesses in our own Land and time) I'll not defer you, from matter more profitable, because more ordinary.  
Two ordinary signs, these I'll reduce to two heads.  
1. The joint warning by the Ministry.  
2. Those grounds from whence they take their warning.  
1. The joint consent of the holy Ministry in giving warning, is an assured argument that warning had need be given. There runs the vein of the prophetic spirit through the holy Ministry. This is God's ordinance; for thus hath the Lord said, Go set a watchman, let him declare what he seethe. If we ask: behold he sees a chariot with a couple of horsemen; and he hearkens diligently with much heed; he cries, a lion, a lion: I stand continually upon the watch tower in the day time, I am set in my ward whole nights; and behold here cometh a chariot with a couple of horsemen. Esay 21.6, 7, 8, 9 God still hath provided these Sentinels and Trumpets: Noah warded in the old world, before the flood; Let in Sodom: The Ministers now. God hath fulfilled the promise, Esay 62.6. I have set watchmen upon thy walls oh jerusalem, which shall never hold their peace, day nor night. Will ye not attend to the vision of your Seers? To the trumpets of your Watchmen? When the Watchman that stood on the Tower of jezreel, had spied the marching of jehu, and cried, I see a Company, joram takes warning, and sends out an Horseman, 2 Kings 9.17. So David believes the voice from above the gate; 2 Sam. 18.24, 25, 26. Why are we entrusted by God with such sacred dispensations, if we may not be credited by you? Are we unfaithful or unskilful, that ye misdoubt the notice? We either are, or should be higher, than the rest of the people, and therefore may see farther; climbing often up to the mount of contemplation, and being much in prayer. This sign none but may observe, for the mourning voice of Turtles is every where heard: from the pulpits of godly Preachers in every corner of the Land, we are made acquainted, that some wrath may be expected. Can we think so general and full a consent of united voices portends nothing? If we should see one fired Beacon, we would mistrust somewhat, but when every where that we turn our eyes, we should behold those blazing, it would make us tremblingly fear Invasion. Beloved, the Beacons round about are set on fire, Preachers flame from their pulpits; some enemy is ready to enter upon us. This were enough notice, if we were enough obedient: yet that your security may be yet more removed, you shall see the second sign.  
2. The grounds from whence they take their warnings which they give to you; I might name many, but will only insist on five.  
1. The first ground. judgement is suitable unto sin, but may chief be expected, when such sins abound, as have the direct rule of Counterpassion. See the rule cleared by an Instance: Mich. 1.5, 6, 7. What is the transgression of jacob? Is it not Samaria? Therefore I will make Samaria as an heap of the field: all shall be burnt with fire, for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot. We find then that in Idolatry is the rule of Counterpassion, therefore Idolatry will bring destruction. There are some sins left to Nemesis, to the revenge of a severer justice; and God threatens to retaliate. Their sin was in Samaria, the high places; and Samaria their strength shall be overthrown. They were adulterous and loosed in their affection to God, they increased in those braveries, which were provided by their Idolatry as the hire of an harlot, therefore they shall be made nothing, of so little worth and value, as the contemptible hire of an harlot. Again, Zeph. 2.8, 9, 10. I have heard the reproach of Moab, and the revile of the children of Ammon, whereby they have reproached my people: This shall they have for their pride, because they have reproached, and magnified themselves against the people of the Lord of hosts; Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah. We find again that in the pride of a Kingdom, is the direct rule of Counterpassion, and therefore a suitableness to judgement. 'tis a very profitable work, when Preachers collect out such sins, as have been punished in other times and people, to make comparison and application to ours; but especially this way is most convincing, when such sins are proposed as have this rule express upon them. God make us sensible of what sins we may find among ourselves, and may justly and truly read unto us our own doom.  
2. The second ground. Mercies abused are warning-peices of severity. All sins offend God, this dishonours him more directly; then he proceeds with indignation, with that fury which abused patience is wont to turn unto. I might be plentiful in the instances of mercies, for God hath afforded plenty, and our abuses of them, are as frequent as his bounties. Your own observations may store you with thoughts in this kind, and therefore I rather leave it, to proceed.  
3. The third ground. The offers and shows of judgements are the Trumpets of following judgement. Lesser judgements without repentance, threaten greater. So Egypt's plagues were methoded; God went in step, till that fatal night when every house sent out a corpse to an untimely and lamented burial. In that threatening, Levit. 26.21, etc. ye shall see the path, and order of God's journey. I will break the pride of your power, and make you few in number, your ways shall be desolate: but if you will not be reform for these, I will punish you yet seven times for your sins; then I will bring a sword, which shall avenge the quarrel of my Covenant; And if ye will not for all this harken, I will walk contrary to you in fury, and will punish you yet seven times for your sins. God hath begun in his way, ye may perceive the footsteps where he hath trod; in the touches and removals of almost every ordinary judgement. Famine is a great judgement; there was this last year an offer of that, though in this Northern part we felt it not so sensibly; in other places, the faces of the poor children began to gather blackness, and children cried, bread, bread, when there was none to be broken to them: but this is now removed. Pestilence is a great judgement, there hath been diverse years together offers of that; it is still carried up and down, as being God's visitation, and removing Camp: but this, at least from our chief City, is removed. Homebred Conspiracy, is a great judgement; there have been many offers of this: witness the treacheries and contrivings of the Priests, and jesuits, the Incendiaries of the State in the time of Queen Elizabeth, and our late famed King: but this, or atleast we hope it, is removed. Civil State-earthquakes is a great judgement; besides former lamented times, there was an offer of this, this very Summer in the begun insurrection of the Westernes: but God was favourable to the Gospel, and this is removed. Foreign hostile Invasion is a great judgement; there was an offer of this in the proud Armado from Spain, which themselves untowardly christened Invincible: but this by God's breathing was removed. What need I weary you, with the remembrance of our frequent Rebellions, of our bloody civil wars, of our Rome-bred treasons, of that hellish powder-plot, of your own late fears the boldness of the common enemy on these neighbour Seas, the Western Seas, and the frighted state of the Irish shore? All show that God intends to visit, being so often coming on. They are like the offers and flourishes before a Duel; but are such removes, as do argue a stroke, though with an unwilling hand.  
4. The fourth ground. We may fear judgement, when we seek God for the prevention, and rest in the work done. 'tis that haply which you will not easily admit, that seeking God should be the way to lose him; But see it confirmed and cleared in the Prophet; jer. 14.10, 12, 13, etc. They have loved to wander, they have not refrained their feet, the Lord doth not accept them: There is the ground, now hear the censure; When they fast, I will not hear their cry, and when they offer burnt offerings and an oblation I will not accept them, but I will consume them by the sword, by the famine, and by the pestilence. Who doth not wonder at such dealing? Will God destroy them that fast, and seek him in his own ordinance? Who would not dispute it, and complain with jeremiah? Ah Lord God behold the Prophets say unto them, ye shall not see the sword, but I will give you assured peace. Who thinks not, but the Prophets might well conclude that to the people's comfort? But saith the Lord, do the Prophets give them such assurance? The Prophet's prophecy lies in my name, I sent them not, neither have I commanded them; they prophesy the deceit of their heart, by sword and famine shall those Prophets be consumed. A heavy doom! Who shall have encouragement hereafter to come unto thee, if they that humble themselves before thee be rejected? But let us not plead, for God is just. They fast, but they love to wander, they have not refrained their feet. If they had sought rightly they should have been accepted; but now resting in the work, they rather hasten, then prevent their fear. It is our case, we settle ourselves too much on the performance; when we have separated a day to more solemn humiliation, we think we have done enough: and are careless of the after duty. But this is to mock God, and God, because mocked, will be more terrible. So it comes to pass, the day and business which we intent for removal, brings a more assured sign of approach. Oh, think not that it sufficeth to have fasted, unless the feet be refrained from wand'ring.  
5. The last ground which I purpose to present unto you, from whence you may take notice of approaching evil, is, the withdrawing of God's presence from us. When God is pleased with a place or people, he shows his presence there; He went before Israel in a cloud by day, and a pillar of fire by night, to direct and safe-conduct them in their journey. But when God had said, I will not go up in the midst of thee; the people mourned at these evil tidings. We may best find, when God's presence is withdrawn, by acquaintance with the signs of his presence.  
The most ordinary, are the word and Sacraments duly and rightly administered; thus we have what to rejoice in: but to deal more particularly, I shall instance unto you four other signs.  
1. Where God affords his presence, there is his Spirit in the ordinances; a converting power accompanies the preaching of the word. But when the word is without power, or men are rather made worse by preaching of it; then God is withdrawing himself, and a storm follows. Behold, their ear is uncircumcised, and they cannot hearken; Behold, the word of the Lord is unto them a reproach, they have no delight in it, therefore I am full of the fury of the Lord, I am weary with holding in, I will pour it out: jere. 6.10.11. Oh! 'tis the joint complaint of Ministers every where faithful and painful, that they find not that spirit, and life, and powerfulness in the ordinance; but men hearing, hear not, they despise the word, and few or none are converted by it; which occasions their fear, that God purposes to be gone.  
2. Where God's presence is, there is abundance of sanctifying knowledge; so the Covenant is, jer. 31.34. They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least of them, unto the greatest of them, saith the Lord. But now we are either generally ignorant, or unsanctified in our knowledge. The common number, though after so much light, so many means, are yet as brutes before God; Surely, they are poor, they are foolish, for they know not the way of the Lord, nor the judgement of their God. jer. 5.4. The Gentry that are heightend by education, yet are generally skilled only in the language of an horse or dog, but are strangers unto saving mysteries. And for such as do know much, how little do they know of Christ; while studious to spend their searches, upon things rather curious than necessary? May we not fear, that the house exalted above the hills shall be removed? Because the Nations flow not to it; nor according to the promise, say; Come, let us go up to the mountain of the Lord, and he will teach us of his ways: Esa. 2, 3.  
3. God's presence is attended by Holiness with unity. When a Church is in the flourish, (as a Church doth ever flourish, while the Beams or Radij of divine presence are direct,) Holiness hath a fresh beauty, and unity doth attend on Holiness; The Wolf and the Lamb feed together, and the Lion eats straw like the Bullock. The united spirits of the faithful meet with the same affection at the same worship, and as they serve one God, they serve him with one heart. But we can now better lament, than remedy the want of these. Despised holiness is embraced by few, and by them fearfully, not with a daring forehead: and though men know it safe, to be holy, they think it a reproachful thing to be counted holy. But besides our distraction is as general as our profaneness; men that dare kneel upon the same threshold to beg mercy, are yet void of mercy to one another. Love, Christian love, spiritual love, is abundantly wanting. I would this City of yours did not witness it: that your now customary and almost naturalised sidings did not fill your Preachers mouths with complain, sometimes their eyes with tears. But 'tis the disease of every place, and can we look, that the holy God should abide with contemners of holiness? That the God of peace should stay with us, when we agree not with ourselves?  
4. Lastly, that I name no more, nor too much weary you; God manifests his presence by his protection of a people, he spreads his garment over them for their covering. Heretofore we have been the gaze of other Nations, all stood admiring at our peace, that we might sing that of the Psalmist, Psal. 76.1. with but the change of names; In England is God known; His name is great in our British Isles. We, we were long under the wing; but of late we have found, that God is much gone from us; We have not seen him in our Counsels, in our Armies, But I love not to press with an hard finger upon a sore; only would entreat we would make use of these observations. Step out, see what ye can discern, whether ye can yet discern the storm: I'll deal as Elijah did, for I hear a sound of abundance of rain: let me desire you; Go up now, look toward the Sea: Is there nothing? Go again, again seven times, be much in observation, frequent in watchfulness. Can ye at length see the little Cloud out of the Sea like a man's hand? That is warning enough: The heavens will soon grow black with Clouds and wind; prepare the Chariot, haste, that the rain stop not. If we find a sign, though but a little Cloud; let us make use of that advantage by our watchfulness, labour to escape, and be hid with God. Why do ye sit still? Assemble yourselves, and let us enter into the defenced Cities; jer. 8.14. Let us make use of our privilege; If a storm rise, God blows it; and there is shelter only in God. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Art not thou he O Lord our God? Therefore we will wait upon thee, for thou hast made all these things. jer. 14.22. Be watchful, be watchful, see the Approaches: But to what end, if we cannot escape? But watchfulness is the means to escape, to be hid in the day of the Lords anger; and the believing watchful have escaped; see the examples of Noah, Lot, the signed, Ezek 9.4. Of jeremiah, jer. 40.3.4. Of Ebedmelech, jer. 39.18. Or though we may be wrapped in the judgement which we see, we shall yet be hid from the evil of the judgement; Psal. 91.10. for God hath promised a special watch; we are graven on the palms of his hand, Esa. 49.16. We shall not be forgotten, we cannot be lost. I will not any further lengthen this Exhortation; but end with a third use.  
Use 3. Let me apply it, as our Saviour doth, What I say to you, I say to all; let all set upon the Duty, Watch. I cannot pass without a word in defence of Brentius, who justly objects that Custom of the Church of Rome, that not all, but only their Monks and Clergy are bound to observe (as they speak) the Canonical hours. Bellarmine cavils at that objection, and would prove that such only are to watch; 1. Because some are to be separated from other men to preach, why not also to watch; chief considering the people busied in other occasions cannot attend it. But his argument manifests, that he either understands not, or will not, the nature of our holy vigilancy. Though we grant, Ministers are more specially, yet all are bound to it, as we have explained it. 2. He reasons by similitude. A City hath Sentinels purposely appointed; so must the Church. But the similitude proves nothing: Are not all bound to attend their souls, and not to neglect general care, to keep off evil, so fare as it lies in our power to prevent by prayer? I'll not stay you, to examine Gratian, or the Canons of those two Counsels, that of Mentz, or that other of Lateran under Leo the tenth, the matter is not worth the stay; but will hasten with the method; 

1. To you.  
2. To all.    
1. To you. Peter, james, john, and Andrew, the Ministers must watch. We must be often upon the Tower, and then what we observe we must tell, to lift up our voices like Trumpets, and to take all advantages to bring people to Repentance.  
2. To all. 1. Magistrates must believe the warning from the Ministry, and being warned, use means of prevention. 2. All people generally; 1. In private; They must observe, take things to heart, be seasonably humbled, be much in prayer. 2. In public; They must by gestures and words give warning to one another, that the Watch may the better be maintained. God harkened and heard it, They that feared the Lord spoke often one to another, Mal. 3.16. We must exhort one another daily, lest any be hardened through the deceitfulness of sin, Heb. 3.13. We must waken them that sleep, that they be not overtaken with the Tempest; What meanest thou, O sleeper? Arise call upon thy God: jon. 1.6. So Mordecai gave notice to Esther, and Esther to the jews. This guard we must put upon the places of our habitation, and it will be more safe, than the Warding at your Citie-gates. For this conscionable practice, will be your defence, and shall make your City strong, like that City in the Prophet, Eze: 48.30. etc. There shall be safety round about, and upon every Gate shall be written, The Lord is there.   
HOSEA 4.1.2. 
Hear the Word of the Lord, ye Children of Israel: for the Lord hath a Controversy with the Inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land.  
By swearing and lying, and killing and stealing, and committing adultery, they break out, and blood toucheth blood.  
WE have been upon the Watch-Tower, and have seen a Cloud from the Sea: The signs of a coming Evil have easily been discovered and observed. We find the Lord is displeased, for he hath expressed his anger; now a good Method and our own wisdom will both lead us, to find the cause of his displeasure; for he is just, and will not be offended, unless provoked. Here is a Parallel; God is at Controversy with Israel, and the reason of that Controversy.  
The Sermon was preached at that time when blood touched blood, (if we may so interpret that phrase in the second verse) when they did bandy for the Sceptre, and the Kingdom was gamed for by the sharpest weapon; that time, when they waded through the blood of one another to the Throne: as the Tragical History of Zachariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea, is recorded, 2 King. 15.  
'Tis a judicial Act, the Prophet hath a facial office, and is beside a pleader, God sits judge, and pronounceth sentence. The form of proceeding is like process ecclesiastical; 1. The Citation, verse the first. 2. A threefold accusation, in the four first verses. 3. The sentence given, in the fift and the verses following.  
But I will not uncover more than I purpose to make use of, the two first verses:  
In them we have;  
1. The Preface. It is some great thing, Hosea intends to deliver, that he ushers it with such a form, Hear the word of the Lord ye Children of Israel. Some Casuists move the Question, Whether a Preface may be used before a Sermon? And answer, that ordinarily it is not convenient, as being not valued by Orators more solid, as being the empty brag of men rather glorious than full, as being if beside the purpose, against judgement, if agreeing with it, against the Rule of Method. I consent, and like not the childish flourish, when by selecting a Proverb, Apophthegm, or Story, men think they cast a better die and beauty upon the truth to be delivered. That common usual way of stopping the mouths of Cavillers, by a few set speeches, and well compact phrases, gathered out of witty Poets or applausive Orators, may haply betray wit, but will together betray a weakness unfit for the Majesty of divine doctrine; Chief when a Preface is used, as a Trumpet before a Puppet-play, the expectation makes it worse, so much the worse as the Trumpet was louder. Yet I would not deny brief and occasional insinuations, fit explications of Connexion and dependency, and it cannot be unlawful sometimes Captare benevolentiam, to widen the entrance for the message; So doth this Prophet endeavour to make them attended, before he makes them acquainted with his Sermon. He had argued against their sin, he had foretell them of their danger, they continued secure, now he Cites them to God's bar, and while he calls them Children of Israel, he seasonably renews the memory of the Covenant, that the Preface might render them, not only attended, but humble. There may be sometimes a good use of Oratory and Preface; St. Paul beckons with his hand for silence, and the Liturgy of the primitive Churches began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to move the people to attend, and continue reverend.  
2. The Message. In that we consider these particulars;  
1. There is a Controversy: Hear ye the word of the Lord, for the Lord hath a Controversy. It is not I, but the Lord that expostulates with you; There is a suit of the King's peace against you. God hath his action, or suit, or process, or plea, against us; all those words are expressive: and God himself speaks in such a form, My spirit shall not always strive with man. Gen. 6.3.  
2. The parties in the Controversy; God with the Inhabitants of the Land. That gives at least an obliqne and  touch upon their ingratitude, and God's goodness, they were still Inhabitants of that Land which they had forfeited.  
3. The cause of the Controversy: Because there is no truth, nor mercy, etc. The form is thus, in the Civilians instance; Titius and Maevius contract and agree, Maevius breaks the Articles contracted, Titius sues him. God had covenanted with Israel, Israel stipulated; The Covenant on the part of God was performed, They were Inhabitants at present of the promised Land; on Israel's part it held not; The breach is objected.  
1. Their sins.  
2. The Aggravations.  
1. Their sins; of omission and commission  
1. Of omission;  
1. No truth, that is, no civil Faith; for Emeth is not taken Metaphysically here.  
2. No mercy, that is, no inward pitifulness, or outward relieving; for Chesed signifies both mercifulness and beneficence.  
3. No knowledge of God, that is, neither fear nor reverence. So Thargum jonathae renders it, Neque qui ambulent in timore domini; This sums up the other sins, they break the Law, as if there were no God; there is no truth, nor mercy; in a word, to give the ground of all, there is no knowledge of God in the Land.  
2. Of Commission.  
1. No truth, but,  
1. Swearing.  
2. Lying: Both to colour fraudulent and untrue dealings.  
2. No mercy, but,  
1. Quoad corpus, in respect of life and safety; Killing.  
2. Quoad bena, in respect of goods and estate, stealing.  
3. Quoad famam, in respect of credit and reputation, Committing adultery.  
2. These were their sins, secondly, we have proposed the aggravations of their sins;  
1. Their boldness in Sinning; They break out, they do Transire terminum, as the word notes, they go over or beyond their bound. No hedges of Law or Discipline could keep them in order or quiet obedience.  
2. The multitude of their sins; Blood toucheth blood; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the translation of the seventy. jonathas gives a double sense; Generam filios ex uxoribus proximorum suorum, & aggregant peccata peccatis. Aben-Ezra would restrain it to the sin of frequent murders, the blood of one slain man touching the blood of another slain. But while the Thargum enterprets it of Incest, Aben-Ezra of Murder, they are both too strained; but the mind of the Prophet seems rather to denote their multitude, that sins were chained together, heaped upon one another, which is to have the hands full of blood, according to the phrase of another Prophet. Esa. 1.15.  
I have kept you too long in the clearing of a Text not difficult, all that I intend to make use of in it, I shall reduce to one general head;  
That sin causeth God's Controversy with a Land.  
The Scripture abounds in the proof of this doctrine. Hear ye, O mountains, the Lords Controversy, and ye strong foundations of the earth, for the Lord hath a controversy with his people, and he will plead with Israel. But wherefore is the suit? or how occasioned? The Lord doth not quarrel, but their ingratefulness and rebellion, forceth a Complaint: Oh my people, what have I done unto thee! and wherein have I wearied thee? testify against me. Thus we find Hosea's Sermon in the mouth of Micah, Mic. 6.2.3. And before that, the same Hosea had delivered the same message: Plead with your mother, plead: for she is not my wife, neither am I her husband; and the reason was, because her adulteries were between her breasts. Hos. 2.2. And though jeremiah laments God's stroke, he cannot challenge God's justice, but every where clears that: For the multitude of her transgressions, her children are gone into Captivity. Lam. 1.5. The joy of our heart is ceased, our dance is turned into mourning: the Crown is fallen from our head, woe unto us that we have sinned. Lam. 5.15.16. David is express: Fools, because of their transgression, are afflicted. Psal. 107.17. ●e not press more testimonies, yet they are not unneedfull, to answer proud man's Question. Rebellious man, sometimes questions Gods dealings, and God answers, If thou say in thy heart, Wherefore come these things upon me? For the greatness of thine iniquity, are thy skirts discovered, and thy heels made bare. jerem. 13.22. But we shall see it more confirmed, if we touch at the grounds of this Truth.  
1. Sin breaks Covenant, and therefore no wonder it procureth a suit. When God Covenants, he Articles with man; He sets a Law, and Articles for obedience; sin is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of Articles, a departure from the Set-Law; and God must needs be offended at such a Breach.  
2. Sin breaks love-tyes, and when sacred relations are slighted, it not barely occasions but provokes unto a suit. For the bond of friendship, for the sake of a known amity, God would not have sin entertained of his Leaguers: but when sin is welcomed, it separates God; Your iniquities have separated between you and your God; he was you God in an holy relation, but iniquity hath put a distance, he becomes a stranger, that was wont to entertain you friendly; he that was wont to afford a smiling face, now distastes you, your sins have hid his face from you: Esay 59.2. God's dealings with man are expressed in his own expression, of his carriage toward Ephraim, Hos. 11.4. He draws us with cords of a man, with bands of love, deals gently with us, not tyrannically; he is to us, as they that take off the yoke, he is wise and pitiful to ease us when overwearied; and he lays meat unto us, he is plentiful and provident for our necessities: these are ties of love; and God so speaks, as if he were not at quiet within himself, as being just, yet loath to be severe; How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah? Ephraim hath deserved Sodoms' destruction, but the Lords repentings are kindled together. What then Shall Ephraim? Shall Israel be secure? Nay, if we are bend to back sliding from him, He will have a controversy, as is plainly enough discovered in the second verse of the twelfth Chapter of the same Hosea.  
2. Sin is offensive unto God, and so it becomes an action of trespass. There are bonds of neighbourhood, and in respect of the keeping of these, we are said to be righteous unto one another, and an offence against these, is called an unrighteousness, as being a trespass against the rights of another; now the plea that ariseth from this, is called an action of trespass. Sin is not only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgrossion against Covenant, but also an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unrighteousness, that which offends God. God is holy, sin makes us nasty; God endures not such, but hath his controversy, his action of trespass against them.  
4. Sin dishonours God, that as it were he loses by it, and therefore hath an action of damage. The damage is that which the jurors give up in their verdict, as an expense recoverable. That word which is used among some parts of our English Nation, skath, seems to come of the German word, Schad; and that of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, schadad, he wasted. But thus properly it cannot be spoken concerning God, for as our goodness extends not to him, so our sin can make no waist upon him. We cannot make him less excellent, or less glorious; so that on the part of God, there cannot be expensaelitis, as the Civilians speak; God can be no loser, yet unto our judgement of things, he complains that he is dishonoured, that he is wearied by our sins. I have not caused thee to serve with an offering, nor wearied thee with incense; but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities, Esay 43.23.24. In this sense, God is dammaged, and hath his action. I hasten to the application in two uses.  
1. Use. If sin be the cause of God's controversy with a Land, we have then found the reasons of God's stroke on ours. We cannot but see that God is offended, he hath oft cited us, sometimes attached us with arrests, & proceeded against us. A little observation will tell us, and we need no more knowledge than the Egyptian Magicians had to discern and say, This is the finger of God. And we may fitly use that speech of Moses, Numb. 16.46. There is wrath gone out from the Lord, the plague is begun. There is much wrath gone out, many plagues: decay of trading in a time of peace: general poverty in all parts of the Land: great houses empty and decayed: distractions at the Holm: absence from public employments: errors in obtruded tenants. I will not unbutton Marius before the Senate to show more scars; to show which, were in stead of oratory, Quid opus est verbis ubi vulnera clamant? wounds speak with a piercing Rhetoric. Only take notice of the pestilence, 'tis much abroad, and now come near to us in these more Northern parts. Is God unjust? or have we not merited what we feel? Nay; we will clear him, while we condemn ourselves: For the transgression of jacob is all this, and for the sins of the house of Israel, Mic. 1.5. Sin and punishment are inseparable; and to righteousness and sin doth Solomon resolve the exaltation and ruin of a people; Pro. 14.34. Righteousness exalteth a Nation, but sin is a Reproach to any people. I know that no time hath been without Complaints, and every age hath still been thought the worst, so that it hath been the glory of every one that hath thought himself eloquent and able to speak, to speak against the time. I love not peevish and unnecessary aggravations, for it is easy to accuse and make a satire. Yet it is not lawful to cover our sins, neither is it more unlawful than unprofitable, for he that covereth his sins shall not prosper; The rule is no less true of national than of personal sins; oh that we could so take notice of sins, as to grieve for them! so to discover them as to remove them. Every age hath been accounted worst, ours is truly so. You will consent unto it, if you turn over the leaves of Histories, the Records of former times, and compare age with age, sins with sins; What care, what light, what means, have we sinned against? Our Dunghill hath sent forth a greater stench, a worse savour, by how much the Sun hath more and longer shone upon it; and we are therefore worse, because we might have been better. It were profitable to spend sometime upon History and Comparison, but I cannot intend that work, because the method of the Text leads me to another; to the discovery of our sins, by those of Israel; and in that same order, first of our sins, secondly, of the aggravations.  
1. Our sins of omission, parallel, if not much exceed theirs.  
1. There is no Truth; Terras Astraea reliquit, sweet Truth together with righteous dealing hath well-nigh forsaken us. Where shall we seek for Truth, with hope or encouragement to find it? Not in the Court, there they tread upon one another's breasts to rise; not in Cities, there they bargain away their Consciences; Not in the Country, there the plain have learned to deceive, and more easily to deceive because more plain; we cannot find Truth in fields, in shops, nay (which is the heavy misery of Apostatising times) scarce in our Pulpits. Ah! Beloved, how unanswerable are we to the Gospel of Truth, to the way of Truth made known unto us? Our tongues have little Truth in their ordinary expression, 'tis the only age of Compliment and formal protestations, when men sell words at a cheap price, and think it enough to speak well, as if man were made for nothing but a promise. There is as little in our hands, why else do we handle the false measures and balances of deceit? But the heart is the store-house of unfaithfulness, men are of double minds, and therefore no wonder if of double dealings; rather Foxes than men, full of craftiness and deceit.  
2. There is no Mercy. Mercy which is that sweet bond of amity, and fastens man to man; That which hath the promise, To the merciful thou wilt show thyself merciful; That which our Saviour commended in the Parable as highly pleasing unto God, Mercy is neglected. There is no mercy in our Censures, while we sit judges over every man's actions, and tax them, yea condemn them without hearing. It is commonly the disease of weak unbusied people, who being not furnished with ability for other employment, nor with conscience to be much in their own watch, delight to be doing what is most easy, to censure others. Who shall live free and untainted, if such undiscerning men have the chair, and give the sentence? There is no mercy in our Reports, we care not how we wound the reputations and tear the credits of men not offending. There is but little charity, where there is an aptness to entertain all lose and scandalous reports, and to scatter them as busily, as we greedily entertained them. There is no mercy in our dealings, witness the poor neglected, miserably neglected by you that have the charge and power in your hands to relieve them, notwithstanding his Majesty's late Injunctions, and the extreme necessity; that I name not other kinds of unmercifulness, wherein men show themselves Tigers and Wolves, rather than men.  
3. There is no knowledge of God in the Land. It is a knowing time, and men abound in Science; but who knows God rightly? The profane know him not, else they would not dare to profane him in his Name, in his Ordinances, in the time of his worship. The merciless know him not, they would else extend their bowels of mercy. The deceitful know him not, they would else follow Truth. But briefly, our want of obedience argues our want of knowledge of him; and therefore the Apostle joins them, and explicates the one by the other, 2 Thes. 1.8. The Lord jesus shall be revealed from heaven in flaming fire, taking vengeance on them that know not God, that obey not the Gospel of our Lord jesus Christ.  
2. Our sins of Commission are likewise in the parallel.  
1. Against Truth:  
1. There is swearing. Men vie oaths with words; and are then most witty, when they can swear with the best invention. The godly man's Character is, that he fears an Oath, Eccles. 9.2. But your ordinary use witnesseth, you do but too much love them. Fowl mouths! that dare with those tongues blaspheme God, which were given therewith to bless him. Oaths, new, invented, high, rash, solemn, against Conscience, are every day heaped. May we not fear the truth of that threat, jerem. 23.10. Because of swearing the Land shall mourn?  
2. There is lying. Sure the Papists learned much doctrine from Plato, and more specially in that, That a lie might be lawful, to save a Citizen, or deceive an enemy. Nature easily subscribes to this, and allows of dissimulation as a necessary virtue for a man of business; so our dealing is more dishonest than Machiavels' rule, That fraud is detestable in other actions, but in War laudable.  men count it laudable in every action, and dare dissemble, not with men only, but with their own souls, with God; and think they never work wisely, but when, as it was the brag of Tiberius, they walk invisibly. Dissemble are real lies; there is another distinction of them, Merry, officious, hurtful; Some are patronised by some, but by strict rule they are all unlawful. But because I know the disease of the place where I speak, I will rather touch that, the witty malicious lie of report. Men are like the Athenians still desirous of new matter, and are witty only in inventing. There are a busy gadding generation, that are the Incendiaries the firebrands of Parishes and neighbour-hoods, what they hear at one house, they broach at another with mixture and additions of their own, to the breach of charity and that peace, which we labour to build up, by the Gospel of peace. This is the wicked man that walks with a froward mouth, frowardness is in his heart, he deviseth mischief continually, he seweth discord. Prov. 6.12.14. But God will contend with such, for he hates them: Of those seven things which are an abomination to the Lord, five meet in this man; A lying tongue, An heart that deviseth wicked imaginations, Feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren: So Solomon reckons and discovers them: Pro. 6.16.17.18.19.  
2. Against Mercy:  
1. There is killing. The Land reeks with blood, many unseen and unrevenged murders lie upon us. Blood hath a voice; The voice of thy brother's blood cryeth unto me from the ground, Gen. 4.10. said God to the guilty bloodstained Cain. What should I speak of the murders of the heart, unjust anger, hatred, envy? Of the outward murders of the tongue, brawlings, revile, cursings, slander? Of the hand, the murder of the body, the murder of the souls of others? neither time, nor I think the Text would admit of enlargement upon such a method. It is the shedding of blood is here indicted.  
2. There is stealing. Thefts are as various as men's businesses, and inventions to pervert and abuse business. It were not unfit on a day when we are before the Bar, to arraign the noted thief, the civil thief, the Church thief; but it were to be witty rather than serious, and the majesty of a Sermon admits not of triflings. Only I would such whom it concerns would in the fear of God take notice, how both odious and dangerous, deceit in our Callings, and oppression, are. A false balance is an abomination to the Lord, Prov. 11.1. But more expressly in the Prophet Amos, Chap. 8.4.5.6.7. Hear this, O ye that swallow up the needy, even to make the poor of the Land to fail; saying, When will the new Moon be gone, that we may sell Corn? and the Sabbath that we may set forth Wheat, making the Ephah small and the Shekel great, (selling a little measure for a great price) and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea and sell the refuse of the Wheat. But hear and tremble at the doom; The Lord hath sworn by the excellency of jacob, surely I will never forget any of their works: shall not the Land tremble for this? Let oppressors be warned, that are wont to grind the faces of the poor.  
3. There is committing Adultery. The breach of Chastity is by many ways: uncleanness is that filthy, yet general sin that makes the Land yield a stench into the nostrils of God, multitudes of families being polluted with a bastard brood. It would offend you, to be led with Ezekiel into the Chambers; and it cannot but be irksome to know, that in a Land where the pure Gospel is taught, there should be stews, like the close Cells of Tiberius in his filthy obscure Capraea. 'tis a sin too much neglected, by them that have power to punish it, but however, such shall not go unpenanced; for God hath threatened, Whore-mongers and Adulterers God will judge. Israel joined himself unto Baal-peor, and the anger of the Lord was kindled against Israel. Num. 25.3. Baal-peor is thought by Origen, jerom, Isidore, and some others, to be that unclean Priapus, and called by the Latins Idolum Tentiginis: I rather consent to that opinion, (besides the whole Story which is plain to prove it,) because of that word in the verse, Israel joined himself: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a joining as in the yoke, and therefore the Apostle having respect to this word, renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not unequally yoked, 2 Cor. 6.14. yet it is taken also to express filthiness: and therefore the Prophets in detestation of this Idol, use another word, and call it Shame; Hos. 9.10. They went to Baal-peor, and separated themselves unto that Bosheth, unto that shame. Which the Thargum jonathae renders yet more plainly; And separated themselves Ad illud pudendum Idolum. So we have the word likewise jerem. 11.13, Ye set up Altars to that shameful thing, even unto Baal. And the Greek Translators read that place, 1 King. 18.25. Elijah said to the Prophets of shame. Thus it appears, Israel's sin besides Idolatry was uncleanness; But doth God suffer it? It is added; Israel joined himself unto Baal-peor, and the anger of the Lord was kindled against Israel. 'tis that sin which he will revenge, and severely. So the forenamed place, Hos. 9.10. may be read in this sense, to signify the punishment which God will inflict: They went to Baal-peor, and separated themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shame, that is, to their own shame. I the rather enlarged myself upon this, because the sin hath some pleaders and patrons, as if it were venial, and not so heinous as severer Preachers seem to make it. But as it was spoken in another case, Ah! Let Baal plead for himself. To defend unchastity in the least measure, were to be a Bawd to prostitutes. They are lose, ungovernd, wanton times; we may fear God may send a sweeping destruction, to make clean a loathsome, nasty, foul-spotted people.  
2. Thus we see in them the parallel of our sins; secondly, let us now take notice of their, of our aggravations.  
1. Our boldness in sinning. We break out, no bonds, no Law, no discipline restrains us: But as we have seen a mighty furious Torrent, when the proud waves grow strong with the addition of new waters, it swells over the banks, makes breaches, and rushes over what ever lies to hinder the course; So, and much more are we mad after sin, and neglect all Law made to oppose or curb our violence. I think that it is the Metaphor, the Prophet here useth, They break out. job hath another, and a fit one, of the Horse prepared to the Battle, it cares not for the noise of the Trumpets, for the clattering of weapons and armour, for the confused Cries of men wounded, but ventures on without fear; So the bold sinner rushes upon evil, and cares only to sin, without fear of an after-reckoning. Men are not now bashful to offend, but though wicked works are called works of darkness, they are committed in the day, in the sight of the Sun. It aggravated the fault of Absolom, that he lay with his Father's Concubines before all the people; That Zimri and Cosbi worshipped Peor before the face of Moses in the sight of all the Congregation. Heretofore men blushed when they sinned; I have heard men say, that the extortions of griping Officers were called Gratuities for expedition, but now those Worms dare speak loud the language of Elyes' sons: If any say, Fail not to burn the fat presently, and then take as much as thy soul desireth: They are ready to answer, Nay but thou shalt give it me now, and if not I will take it by force. 1 Sam. 2.16. The Apostle intimates, that shame attends sin, What fruit had ye then of those things whereof ye are now ashamed? Rom. 6.21. But where is that ingenuity which Paul found among the Romans? Where that modesty? Men are not ashamed of whoring, drinking, swearing, envying; but as the Apostle in somewhat another sense, Gal. 5.19. Now the works of the flesh are manifest. Men sin with courage, with confidence, with violence; They break out.  
2. Our multitude of sins, Blood toucheth blood, a general profaneness hath spread itself. The sins of former times were but as drops, or as small gliding brooks; ours as Torrents, broad deep Channels by the confluence of many waters. Some men that are not old, remember, when Drunkards were as Owls gazed on and hooted at by boys, now every Alehouse hath a full crowd, and (which I would the Magistrates that are present would take notice of) the Benches there are thronged, when sometimes the seats here are more empty. Oaths were more rare, now they are vied with words, in a neglective manner men use them and forget that they use them. It were not an easy matter to name those many sins that with ease are committed: wastfulnesse, pride, wantonness, worldliness, contempt of the Word, slighting the Ordinances, and other the like, are beyond Arithmetic. I cannot marshal them into their ranks, because of the throng; Blood toucheth blood.  
3. We are of Israel; El is the name of God; The name of God is named upon us. It were not so much for enemies, for strangers to offend; but as we are, to offend, is not only to displease, but to reproach our God. 'tis the relation, that makes the dishonour redound to him. A foolish son dishonoureth his father, and is a shame to his mother: and therefore a shame, because a son. We all have indignation at it, that we hear of some about us that live disordered, but it doth not more particularly touch us then others; but if the son of any of us, should lead the disorder, this would touch with discredit, as well as indignation. It is our profession, our religion, which we are unanswerable unto, that dishonours God and aggravates our sin. Here is the strength of the aggravation, and motive to repent; The name of Solomon is named upon the Shulamite; and therefore, Return, return O Shulamite, return, return. Cant. 6.13. God is named upon his people; Hear the word, O Israel.  
4. We are Inhabitants; and what doth more aggravate sin, then to sin against strong engagements; the Lord challenges such unkindness of unnaturalness, and exclaims against it to the witness of insensible creatures; Hear O heavens, and give ear O earth; I have nourished and brought up children, and they have rebelled against me. Esay 1.2. Bounty tieth us to the observance of a benefactor: what Land, a Land made happy by the Gospel, and a continued peace together with the Gospel, yet we rebel. This is the last aggravation in the Text, The Lord hath a controversy with the Inhabitants of the Land. I have done with the first, and proceed to a second application.  
2. Use. As we have found out, so let us endeavour to remove the cause of wrath. Punishment is the shadow while sin stands unremoved; and if that be removed, this continues not. The controversy is Gods, and it is not possible for us to resist God, he hath many ways to plead his own cause; to accomplish his fury, as himself speaks and useth that phrase. Ezek. 6.12. He that is fare off shall die of the pestilence, and he that is near shall fall by the sword; and he that remains and is besieged shall die by the famine; thus will I accomplish my fury upon them. To prevent such fury, men have usually recourse unto their several strengths, for all men frame unto themselves some strength where they may refuge themselves from danger. The Idolaters strength is his Idol, but that cannot deliver from God; and therefore it follows in the thirteenth verse; Then shall ye know that I am the Lord, when their slain men shall be among their Idols round about their altars, the place where they did offer sweet savour to all their Idols. We cannot prevail by standing out; as God hath his action against us, so his processes to fetch us in. There is a capias, or exigi facias, in causes of treason or felony, and God pleases to keep a legal course in his writs; he gins with a venire facias, if we answer not, he sends a capias pluries; but (not to trifle or play with the metaphor) I mean, we cannot be out of God's reach. And when we appear, there is no contending, for he is judge of the cause, and the Court is his; and shall we contend with the judge in his own Court? We are sure to be cast: yet he is not unjust to make a partial decision; but we are therefore sure to be cast out, because he is just. How then? or what course shall we take? We must first work on his will (which I would have entertained in the sense I mean it, and shall explain it,) and after upon his power. We cannot overcome the Lord, unless the Lord be pleased to show which way he may be overcome: so Samson dealt with Dalilah; (if it be not presumption to compare this matter with such a type,) Samson was strong beyond the Philistines power, till at length himself told where his strength lay, and how the otherwise weak might overcome him. God hath revealed the way to make us conquerors, we must meet him by humiliation and repentance. This is our wisdom to be submiss; By submission, God wins of us, and we of God; God quarrels but for his glory; he strikes us to make us humble, that we acknowledge him our Sovereign; when we are submiss, God hath tamed us, and we give God challenges, his honour in our subjection and obedience.  
That which we strive for, is our safety, submission prevails for that, for God leaves to strike when we leave to be stubborn: By this means, both are Conquerors, and both Triumph. Let us set upon this remedy: Gather yourselves together, before the decrees bring forth, before the day of the Lords anger come upon you, seek ye the Lord all ye meek upon the earth. Zeph. 2.1.2.3. The meek or the broken, (for so the word sounds like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mach, attrivit or marcuit) must seek the Lord, they shall be hid in the day of the Lords anger. Observe what God promiseth to our encouragement, Levit. 26.40.41.42. If they shall confess their iniquity, that they have walked contrary unto me, if their uncircumcised hearts shall be humbled, and they accept of the punishment of their iniquities, than I will remember my Covenant, and I will remember the Land. If our untamed hearts could bow and relent before him, God would lay down the suit. Will ye see what he will do, in what he hath done? The instance is in the Prophet; jere. 31.18.20. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the yoke, turn thou me and I shall be turned, thou art the Lord my God. Is Ephraim my dear son? Is he a pleasant child? For since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Look back into the Scriptures, upon the triumphs of humble supplicants; see David removing the pestilence, jehosaphat the invasion, the Ninivites their destruction; and then learn manhood in the Combat. Oh that we could be truly humble! that we were truly reform, that Magistrates would cleanse the Augaean stable, that Ministers would be like the Baptist, burning and shining Lights, burning as well as shining, that all people would be answerable to the means they have, to the Gospel they profess; that we would try God in the due performance of a right Fast, that we might hope that in Haggai might be spoken to us, From this day I bless you: Hag. 2.19. Let us meet the Lord, send forth to meet him, that he may be pacified. The Lord is marching on, and he drives like jehu furiously, learn jorams' wisdom; joram said, Take an Horseman and send to meet him, and let him say, Is it peace? 2 King. 9.17. Let us send out, while God is in the way, in the way of his judgements; let us inquire what he means by these visitations, that he comes so near us; let us inquire, Is it peace? Is it peace? And because we are sure to receive that answer, not so much harsh as righteous; What peace, so long as the whoredoms of jezabel remain? Therefore let us cast out jezabel, the ground of the quarrel; and not go forth to resist God, but go forth to fall down before him. It was a good policy in that servant, Mat. 18.27. When his Master commanded payment should be made, the servant unable to pay, and more unable to contend, fell down and worshipped him, saying, Lord have patience with me, and I will pay thee all. We only fail in that, we cannot promise we will pay him all; we can only beg, Lord have patience with us. When God maintains his action and proceeds, let us propitiate him by lamentation, Lord we submit, we yield the cause; where proud rebels would be stubborn to plead for Rights, we only are wife to beg for favour. This must be our way; let us lament; and as the phrase in Amos is very expressive, Let us call the skilful in lamentation to lament; Amos 5.16. As in other things, there is a skill in the performance of holy duties; many Fast and yet prevail not, because though they do the work, they find not the right way to do it; he laments skilfully that laments humbly; thus shall our Fast be profitable, God appeased, and the Controversy laid down.   
GENESIS 32.9.11. 
And jacob said, O God of my Father Abraham, Deliver me I pray thee from the hand of my brother.  
IF man have a Controversy with us, it is because God hath one; yet this is the Christians advantage, to have recourse to God though at controversy, to have relief against another's suit. The Text is in the eighth Section of the Hebrew Doctors Lectures, beginning at the third Verse of this, and continueth to the end of the thirtie-sixth Chapter. This part of the Parashu is the Story of what befell jacob in his way, the relation of two dangers, His fear of Esau, His wrestling with the Angel. While we live, we are upon our journey, and while upon our journey we are in the war, and have Catenata certamina, new onsets, frequent Encounters. jacob had hot Combating, he fears Esau, and thinks himself forsaken, he wrestles with an Angel, and apprehends God as an enemy, yet he continues in the field & prevails in both. I'll not touch upon the Story, to lead you on to what I have chosen, and mean to dwell upon; The first part of the Story, is jacobs' going homeward; we may observe in it.  
1. His meeting of the Angels, ver. 1.2. jacob went on his way, and the Angels of God met him; There were an Host of men with Esau, and here an Army of Angels with jacob; God every where affords defence unto his own: O taste and see that the Lord is good. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Psal. 34.7.8. God's Host is a sure guard, jacob called it Machanaim, The place of two Armies; there is safety upon either hand, defence upon both sides, for them that trust in God. As God divided the red Sea, so he doth his Army; The waters were a wall upon the right hand, and a wall upon the left; so, because dangers are on every hand, on the right hand from prosperity, on the left from trouble, therefore every place is Machanaim to the godly, a place of two Camps. Mercy proportioned unto danger, a compassing mercy, He compasseth with mercy as with a Shield.  
2. His Embassy to his brother Esau; vers. 3.4.5. Whether is he more wise or humble? He was to pass through his brother's Country, and fears lest perhaps as yet he was not reconciled, and therefore makes trial and prepares his way by a message; 'Tis a message of great and imitable modesty. Let us deal so towards one another, chief with our offended God, send to him and propitiate him with such a present as may be acceptable to him.  
3. His fear at the return of his messengers, ver. 6.7. His servants tell, they had no answer to return, unless what they observed were a return of answer; We only saw great alteration upon our message, they make preparation of great Forces, Esau comes forth to meet thee with four hundred men. They spoke much in such an answer; And jacob feared greatly. jacob had newly escaped Laban, and now he fears to fall into the hands of Esau; What inconstancy is there in humane condition? What variety of Changes? Vices rerum instabiles. Yet that he feared greatly, was his infirmity. The Saints have many infirmities, there were two great sins, in this one carriage, too much suspicion, and too much fear. It was his sin to be so suspicious, specially of a brother; He comes forth with four hundred men; might not the great preparation be intended as well for jacobs' honour as destruction? What did jacob know, but his brother meant to grace him with a large entertainment? Charity is favourable in its interpretation of other men's dealings. Yet if he had cause of suspicion, what cause had he of so much fear? Esau comes with four hundred men; But what are four hundred men, to two hosts of Angels? His power was greater than the adverse power, if he could see it and make use of it. Had he already forgotten Machanaim? The immoderateness of our fear and distrust ariseth from this, that we see not God near and able, a present help in the time of need.  
4. The means he useth for his defence; they are two.  
1. The division of his family; vers. 7.8. A good and commendable policy; only here is some scruple, he seems to have forgot or neglected the right method, he first divides his family and then prays, who should first have prayed and then divided his family. 'Tis true. God first is to be sought, that Heathen saw it from whom we had the rule, A jove principium; yet some sudden businesses sometimes admitting not delay, though they cannot defer our ejaculatory, they may our solemn prayers. Thus jacob neglected not the better remedy, which was,  
2. His prayer, vers. 9.10.11.12. Where we may observe for the present, to the purpose that I intend; 

1. That he prays.  
2. His Arguments in prayer.    
1. That he prays. jacobs' fear puts him upon any course for safety, but his Religion directs him to a lawful course; his wisdom to the best, And jacob said, O God of my Fathers, Deliver me I pray thee. I could not easily take myself off, from the sweer meditation on the former passages; but there I meant but to glean as I passed; but the field where our work lies, where the harvest is, Is this Conclusion; That prayer is the remedy of our Distresses.  
jacob fears and prays. When he hath divided his family, yet he hath not done enough, his refuge is prayer, there he rests.  
I'll follow this Conclusion with this method, explication, confirmation, application.  
1. In our first work, explication; two things are to be cleared.  

1. What Prayer is.  
2. How it yields remedy.   
1. What Prayer is; I confess it is a task not so fitly afforded from this, as some other Texts; yet without much transgression of art, we may enlarge ourselves upon the discovery of the nature of prayer, specially on a day of prayer. The internal essential common nature of prayer, is, that it is a religious motion unto God; It is religious because ex charitate, for Religion itself is ex charitate, as in that the School hath well expressed; and that it is a motion, is concluded; some say of the understanding, Ascensus intellectus; some say of the mind, Mentis ascensus: what needs that difference; It is the soul's motion, the motion of the will. But that is not full enough; I like that description of our Countryman in his Medulla; Prayer is the religious motion or representation of our will before God, that God may as i● were be affected with it. So hearing and praying differ, in hearing, our wills are moved; in praying, as it were Gods; but that we shall clear hereafter. For the farther explication of the present, I shall only make use of some recollected thoughts, which I afforded to my own Congregation, the afternoon of the last Sabbath in the ordinary way of my Catechising, to speak of the Essentials to prayer, which are principally these five.  

1. That we must pray unto God alone.  
2. That we must pray in the name of Christ.  
3. That we must pray by the assistance of the Spirit.  
4. That we must pray in a right manner.  
5. That we must pray for things lawful.   
1. It is essential unto prayer, that we pray unto God alone. Prayer is, In auxilium vocare; when we pray, we seek for help without ourselves; now God only suits unto that. He that we pray unto, must be infinitely knowing, to see all that spread abroad their hands, to hear all supplications; and infinitely powerful, to help all that need and call. In regard of the one, God hath a name from it, God that heareth prayers; O thou that hearest prayer, to thee shall all flesh come. Psal. 65.2. In regard of the other, God challengeth our prayer, Call upon me in the day of trouble, and I will deliver. Psal. 50.16. It was nature which taught this to the heathen Mariners, They prayed every man to his god, and call unto jonah that he should cry unto his God. jon. 1.5.6. But this need not stay me for it is granted on all hands, but where Covetousness hath invented a doctrine of gain.  
2. We must pray in the name of Christ; it is of necessity, else we pray but as Creatures, not as Christians: The creature (as a creature) hath recourse to the principle of being for the Bene esse, and continuance of being; But the Christian hath his approach in Christ, In whom we have boldness and access with confidence by the faith of him. Ephes. 3.12. This is our confidence in our access, for the promise is to this; Whatsoever ye shall ask the Father in my Name, he will give it you, hitherto ye have asked nothing in my Name, ask and ye shall receive. joh. 16.23.24. Some think, Daniel who saw the mystery though the Clouds, made use of it, in that form, Dan. 9.17. O our God, hear the prayer of thy servant, for the Lords sake. We all know it, and with such forms are wont to conclude our prayers, but we are not real in it to mind it truly in all our petitions. The Law is in Leviticus, That if a man kill an Ox, or a Lamb, or a Goat, and bring it not unto the door of the Tabernacle to the Priest, blood shall be imputed unto that man. Though the offering be good in itself, an Ox, or a Lamb, yet if it be not brought unto the Priest to offer, God is so fare from accepting it, that he accounts it a murder rather than a sacrifice. When in our prayers we express ourselves sorrowful for our sins, truly humbled in the sense of them, earnest and importunate for pardon and cure; These are good, but not enough; if we come not in the name of Christ, all the rest is to offer without the Priest, and then neither we nor it are accepted; for Prayer is God's Ordinance unto us as we stand in Covenant with God, and we can only come unto him as in the Covenant. How then without Christ? But in his name confidently; Lord, here I bring my sacrifice, I am unworthy to offer it, accept it only from the hands of the Priest, in the name of my Christ, in whom I am bold to draw near and offer. This only presents us with acceptation; It is not the excellency, or the fervency, or the holiness of our prayers, (if these could be imagined possibly to stand without Christ,) but Christ that makes them accepted. So is the Law in another place of the same Book, Levit. 5. from the sixth verse to the thirteenth, That if a man bring a Lamb, a Kid of the Goats, the Priest must offer it; or if not able to bring a Lamb, he bring two turtle Doves or two young Pigeons, the Priest must offer them; or if not able to bring two turtle Doves, if he bring the tenth part of an Epha of fine flower, the Priest shall offer it, and it shall be an atonement. The Lamb is a richer offering, yet it is not accepted without the Priest; But with the Priest, a poor small offering, a small measure of flower, the tenth part of an Ephath, is an atonement. Conceive all the excellencies of a prayer, the composure of words, the weight of matter, the heat of delivery; all are despised things without Christ; but in him, our essays and offers, our un-artfull and untaught stammerings and groans are pleasing. When the Sacrifice is laid down, Aaron must cast the Incense upon the fire, that the Cloud of the Incense may cover the Mercy-seat. Levit. 16.12.13. When we pray, so much imperfection accompanies our prayer, that the fume may be offensive unto God's nostrils, but Christ casts in the Incense, his Intercession makes what we offer, sweet. This is our privilege which we must make use of, We have an advocate with the Father; for there is one Mediator between God and man, the man Christ jesus. 1 Tim. 2.5.  
3. We must pray by the assistance of the Spirit; God promiseth that assistance; I will pour upon the house of David the spirit of supplications; Zach. 12.10. Neither can we pray, nor will God hear without him. The spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us with groanings which cannot be uttered, and he that searcheth the hearts knoweth what the mind of the spirit is, because he maketh intercession for the Saints according to the will of God. Rom. 8.26.27. God knows the mind of the Spirit, he takes notice of that; for a spiritual prayer is his own work, the voice of God; but a prayer from our own spirit is the voice of flesh, and that God hears not. Nature may pray, the flesh may cry to God for what it needs to the sustaining of itself; But God terms this rather howling than prayer. They assembled themselves for Corn and Wine; and they have not cried unto me with their heart, when they howled upon their beds. Hos. 7.14. All these three, Saint Paul hath couched and taught in one sentence, Ephes. 2.18. Through Him we have both an access by one Spirit unto the Father.  
4. We must pray in a right manner. The Spirit teacheth this, for he maketh intercession for the Saints according to the will of God. Rom. 8.17. Which is the command, and to which the promise is, 1 john 5.14. This is the confidence that we have in him, that if we ask any thing aecording to his will he heareth us. The general rule in the Preacher, Eccles. 5.1.2. is most appliable to this; Keep thy foot when thou goest to the house of God; be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, for God is in heaven, and thou upon earth, therefore let thy words be few. And that the heart may not be hasty, we must fix it by preparation, that we may say as David, O God wy heart is fixed, Psal. 108.1. But I'll tell you of the right manner.  
1 Generally. In general, the person must be right, for then there is acceptance; according to the Psalmists manner of arguing, Psal. 4.3. But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him. We have audience by virtue of the Covenant, and therefore have particular grants because we have Christ, that is to be in general in the Covenant, and such a one the Scriptures call a righteous man: this man prevails, The prayer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of a righteous man, prevaileth; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) prevaileth much, jam. 5.16.  
2. More particularly, there must be to the right manner, attentio mentis, and intentio voluntatis.  
1. The attention of the mind, the mind of him that prays must attend.  
1. Unto God, unto whom the prayer is directed: we must see supply in God, and enough supply; we must see goodness, wisdom, power in God, and solely in God; that he is, and only is good unto them that call upon; wise to set the best ways for our good, able to remove all disadvantages that might hinder our good; and so of his other attributes.  
2. We must attend unto the work; to pray.  
1. With understanding; of which St Paul hath taught the necessity. If I pray in an unknown tongue, my spirit prayeth, (I exercise my gift) but my understanding is unfruitful; (they that join with me are not bettered by my gift: What is it then? I will pray with the spirit, and I will pray with understanding also, 1 Cor. 14.15. The Papists do but count their beads, they do not pray; and the ignorant are like the Papists, they do but say the words.  
2. With faith: this honour's God and makes us bold, for in Christ we have boldness and access with confidence by the faith of him; Ephe. 3.12. And how shall they call on him, in whom they have not believed? Rom. 10.14. The rule is in james; If any man lack wisdom, let him ask of God, and it shall be given him; but let him ask in faith nothing wavering, for he that wavereth is like a wave of the sea driven with the wind and tossed, let not that man think he shall receive any thing of the Lord. jam. 1.5.6.7. Faith ballasts the soul, without it the soul floats; sometimes it thinks it hath a promise, and then it riseth to a vain height, the height of presumption; sometimes it is driven off, and then it sinks. Moses his hands were sometimes up, and sometimes they fell down, till a stone was put under them, than continued praying, and prevailed against Amalek. Exod. 17.12. The heart must be established upon something; we must have faith in the providence, and faith in the promises: and then the heart grows quiet, as 'tis said of Hannah; She spoke in her heart; it was not a formal lip-prayer, and her countenance was no more sad. 1 Sam. 1.13.18. When she had poured forth her soul before the Lord, she was quiet, she then rested. Desire, and hope, and fear, are usually extremes and are full of pain; but faith attends with ease and knows assuredly, that enough, that is, so much of the promise as is fit shall be performed.  
3. We must attend unto ourselves, that we be not distracted in prayer. To that question, whether the defect of this attention do frustrate prayer? The Schoolmen have answered, That not an actual, but a virtual attention is ever necessary. I cannot altogether reject that answer, for though an actual attention in every prayer, and in every part of prayer is very commendable, and that which we must endeavour for, yet the virtual attention which is to persist in the disposition to attend, is that which is necessary. I shall clear this by distinguishing of our wanderings. The soul is apt to gad, and those wanderings from the duty which are by our own neglect, these make our prayer to be sin. If otherwise they are not ours, but Satan's injections, they frustrate not our prayer, though they may somewhat hinder our comfort. It is the Archers fault if he hit not the mark, if himself were careless of his posture, of his aim: but if he aim rightly, and intent his shaft to the mark, and another purposely jog his arm in the delivery of the Arrow, 'tis the fault of the other, not his. Here is our trial; do we intent the mark, to send the shaft of prayer to heaven rightly? then the malice of the stander-by shall not hinder our entrance and audience. But however, because of our weakness, and the Devil's maliciousness, we must be the more upon our watch; and like the wiseman of whom Solomon speaks, we must have our hearts in our hands: that is, always in a readiness for every holy duty that we set about. The heart must accompany prayer, and therefore we must attend, that it be within our reach; for it is apt to stray, and then we are dull and without life in prayer. We must keep our hearts in tune, that when we strike upon the strings of that instrument, there may be melody to God, who may delight to hear. This is the attention of the mind.  
2. There must be the intention of the Will; and this is the Exhibition or representation of the Will before God: which I shall best show you what it is, by two phrases of Scripture which describe prayer, A pouring out, and a lifting up of the Spirit.  
1. A pouring out of the soul. The phrase is used by Hannah, 1 Sam, 1.15. and Psal. 62.8. Pour out your heart before him. It usually signifies to deal freely with any one; yet without straining, there are two things in the phrase, Reverence and Humility.  
1. We must pray with reverence, which is so necessary, that Religion itself is described to be, Actus Reverentiae. When we pray we come before God, and when we come before God, we stand upon holy ground, and in that case the command was unto Moses that he should pluck off his shoes. We must be of a speaking gesture, our posture and carriage before God must witness our reverence, that we tremble at the glory of his presence.  
2. We must pray with humility; we have a pattern in Abraham, his very forms are imitable, I have taken upon me to speak unto the Lord which am but dust and ashes; Oh let not my Lord be angry and I will speak; Oh let not the Lord be angry and I will speak but this once. Gen. 18.27.30.32. He attends every petition with apology. So our jacob whose story we are now upon; I am not worthy the least of all thy mercies. And that poor dejected Publican gives us an example of admirable humility; he comes unto the Temple, for his devotion brought him thither, and he dares not neglect a duty though he be not worthy to perform it; but when he is come there, how doth he behave himself? how humbly? how sadly? He stands afar off; as not daring to press nearer to a glorious presence: he weuld not lift up so much as his eyes towards heaven, as ashamed to behold that against which he had sinned: he smites upon his breast, with remorse and fear and indignation; and all that he can bring out at last is no more but this, God be merciful to me a sinner. Luk. 18.13. And this is the acceptable prayer, though he durst scarce speak, God readily heard him, he went away justified: so that we may say with David, Psal. 10.17. Lord thou hast heard the desire of the humble. There are two Original words that do lively express this unto us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Greek signifies to pray, is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knee: and the Hebrew word Berecha prayer, is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berech, Ingeniculando fudit preces: both importing, the bowing of the knee in prayer. Humility is so necessary that the promise is to it; 2 Chro. 7.14. If my people shall humble themselves and pray, than I will hear from heaven. And, Esa. 66.2. To this man will I look, even to him that is poor and of a contrite spirit. This is the Sacrifice that God accepts, when sacrifices and burnt-offrings will not please him. This is the pouring forth of the soul: the other phrase is;  
2. A lifting up of the spirit; the phrase is used, Psal. 25.1. Unto thee O Lord do I lift up my soul. And it signifies also two things, fervency and continuance.  
1. Fervency. We must have zeal and heat in our prayers; jam. 5.16. The effectual fervent prayer availeth much. Zeal puts the heart into a good temper and apts it for motion, which cannot be without an heat: beside it helps on prayer, and makes it speedy. Prayer is the weapon with which we fight, zeal gives that an edge, for we are easily dulled and need that whetting. And to use another expression; prayer ascends as the fire: the fire moves unto its own place, to the element of fire in the hollow of the Moon, and that it may pass the better without hindrance, it goes up like a pyramid spirewise, sharpe-poynted, the more easily to penetrate: zeal is the pyramidal or pointed flame of prayer, and wings it up freely till it come before God, and pierces with a kind of violence till it gain an entrance. 'tis a fit Story which St. Augustin hath, I'll repeat it to you; When he came as a visitant to the house of a sick man, he saw the room full of friends and kindred, who were all silent, yet all weeping, the wife sobbing, the children crying out, the kinsfolks lamenting; The good Father suddenly utters a prayer; Domine, quas preces exaudis, si has non exaudis? Lord, what prayers dost thou hear if thou hearest not these? A prayer not so much artful, as vehement, hath a kind of violence in it. And the Scripture sets it forth by such like words; To cry, To wrestle, To strive, all arguing an holy importunity.  
2. Continuance. True zeal continues, 'tis a fire, not a flame only; and according to the Apostles Rule; We must pray always. 1. In the constant disposition of heart. 2. In act at all seasonable opportunities, all fit times, as is interpreted by St. Paul in the very choice of the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we read that Mephibosheth eat continually at the King's table; 2 Sam. 9.13. And that Anna departed not from the Temple, but served God day and night; Luk. 2.37. that is, when ever the time was seasonable and opportune. We must continue to pray, though we find ourselves indisposed to prayer, and therefore we must continue because indisposed. The Devil sometimes teaches our sloth to object, That we are dull and dead and unapt, and were therefore better not pray at all, then pray without life. But it is with our souls, as sometimes with some part of our bodies; If a man lean long upon his Arm without motion of it, it becomes so benumbed that 'tis made unfit for motion, but we continue rubbing of that part, till we bring the blood to the same free course again: Such dulness and distemper by our own neglect oft grows upon our better part, but we must be constant in the warming and rubbing of the soul; when we are dull, to pray against dulness; and not to leave the work, till we find our former life running freely, and spirit in our veins.  
5. The last particular that I propounded for explication of the Essentials to prayer, is, That we must pray for things lawful. The promise is, that Good things shall be given to them that ask them; Mat. 7.11. The highest good is God's glory, than our good and the Churches. Our good is spiritual and temporal. spirituals are so fare to be asked as they are promised, so fare as necessary to salvation; That we should have grace is absolutely necessary, and therefore we pray absolutely for it: Degrees and measures are not limitedly necessary, therefore for limited and set measures we may not absolutely pray; yet for necessary measures absolutely, because absolutely necessary. temporals may be prayed for, and with determination of what we petition, for Licet orare, quod licet desiderare. Some have thought we may not pray for temporals but only in the general and conditionally. I think they too much straighten us; for a conditional petition doth petition nothing, nor doth a general: If a sick man pray in such a form, Lord send me what thou knowest fit for me; I discommend not the form, yet the sick-man prays not more for his health then the continuance of his disease. I think it lawful, and not only lawful, but fit, that he determine and particularise his prayer, Lord send health; yet still in this sense it is conditional, though we determine the petition, yet ever to use an express or  subjection to Gods will, and wisdom. These are the essentials to prayer, in my catechetical Method the other day to my own, I followed likewise the accidentals to prayer, and more largely, but here meant only to make use of what is necessary to our present purpose; and have sufficiently showed what prayer is, in the second part to be explicated I shall be briefer, which is; 2. How it yields remedy. When we pray and determine upon this or that particular thing, we do as it were apply God's will unto it, and when that application is made, we are said to prevail. Now we cannot apply Gods will by commanding of it, that were blasphemy to imagine, nor by a familiar postulation, that were not less than blasphemy, but by a submiss representation of our will unto him. Therefore some have expressed themselves thus; When we pray unto men we move and affect them with what we say, but when unto God, ourselves are rather moved and affected, the change is in us, we are fitted for a grant. But I think we may admit of more, That God honours this ordinance as declaring himself affected by it, because it is that medium only by which being intervenient or interceding God imparts much unto us. Not that God is any way ignorant and needs this representation of our wills, for he understands our thoughts afar off; Psal. 139.2. Nor that God of nilling is bowed and made willing by these representations, for with him is no variableness, neither shadow of turning; jam. 1.17. But only that it is his way, that ordinance which himself hath appointed, and we only impetrate what we believe him to will. So that our prayers do argue no change in God, neither doth the firmness of eternal providence hinder our prayers, but we only use God's way, and entreat what we believe him to will, as it is clear in that of the Apostle, 1 joh. 5.14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And more clear in an example, that of David's prayer for the establishing of his house; Let the house of David thy servant be established before thee, for thou hast told thy servant thou wilt build him an house, therefore thy servant hath found in his heart to pray before thee, and now O Lord, thou art God and hast promised this goodness, now therefore let it please thee to bless the house of thy servant. 1 Chro. 17.25.26.27. I have done with the explication; It follows,  
2. The Confirmation of the truth. The very explication is proof enough, prayer is our remedy in distresses, for our remedy lies in God, and prayer moves to him. It is not our strength that prevails, but the Covenant; and when we are in that we succeed; The effectual fervent prayer of a righteous man prevaileth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not for the space of three years and six months. jam. 5.15.16. It was not Elias that prevailed, he was subject to the same infirmities with us, but Elias rightly made use of the ordinance and prevailed in that he sought. I might instance unto you the many examples of Scripture, what glorious things are said of prayer, and how often it hath won the victory; but I will only present two unto your memory; That of Peter's deliverance, recorded, Act. 12. Which in the fifth verse is resolved into this; Peter was kept in prison, but prayer was made without ceasing of the Church unto God for him. The Church would not suffer Peter to remain imprisoned, but with prayer they burst open the prison-gates, with prayer they file off his load of irons. The other is this of jacob, in the 28. verse of this Chapter, he hath a triumph after the Conquest; He that wrestled with jacob said unto him, Thy name shall be called no more jacob, but Israel, for as a Prince hast thou power with God and hast prevailed. Because of this power, they that pray are said to Help together, God delivered us and will deliver you also. Helping together by prayer for us. 2 Cor. 1.11. Therefore the same St. Paul the mighty Apostle, yet when he was for journey to a Jerusalem, entreats the assistance and safe-conduct and Guard of Supplicants; Now I beseech you brethren, that ye strive together with me in your prayers to God for me, that I may be delivered from them that believe not in judaea. Rom. 15.30. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by the Vetus Interprets,  adjuvetis me, I beseech you that you help me; but it is more; He requires such an Aid as Soldiers do when they are to encounter with a stronger enemy; I am to entertain a business full of difficulty in itself, full of danger because of opposition, now I beseech you, strive, fight, skirmish together with me by your prayers. I'll add no more for confirmation, nor need I to those that have but tried it; but descend briefly to application in a threefold Use, to instruct, reprove, exhort.  
1 Use. If prayer do remedy our distresses, it instructs in a double truth: 1. In the reason why the godly pray so much, so frequent: The blind throng wonder at the usual and often assemblings of God's people, but they usually and often assemble because they know the necessity and efficacy of that business for which they assemble; they pray much, because they know prayer prevaileth much.  
2. In the reason why God corrects so long, why the stroke remains upon a people. 'tis no wonder the burden lies, when the wearied are not careful to heave it off; for they shall smart still that seek not diligently after God.  
2 Use. If prayer be the remedy, it then justly reprehends;  
1. Those that seek for other remedies and rest there; In this instance of the pestilential disease which in these parts we fear, we disallow not the use of antidotes, the warding of our Townships, the warrantable removal from our houses; but these are not enough, nor such as can give us confidence. They that trust upon these idolatrously abuse an empty creature, they lean upon a bruised deceitful bull rush.  
2. Those that neglect prayer. In the practical notion we do not easily distinguish between the neglect and contempt of holy duties; therefore they add unto their sin that plead for their neglect, I have not time to answer objections; briefly;  
They say, God cannot be changed by our prayers, what need we pray?  
But that weapon wounds themselves: for therefore must we pray because God cannot change; it is his unchangeable will to give us what we need, and 'tis his unchangeable will that we should pray that he would give it.  
They say, good things may be had, are had without prayer.  
But if they be good, whether are they sure? But those good things which we receive by prayer are called sure mercies. Besides, good things are bestowed on the wicked either not for themselves, or they were better without them.  
They say, men have often prayed and not obtained that they have prayed for.  
Besides those answers, that God oft hears when we apprehend it not, or if he delay hearing it is because he is infinitely wise, not because he is any way unmindful or uncarefull: I would only oppose this; Let us resolve our not hearing, to our own not praying rightly, when we do not obtain, let us see whether, nay be confident of it, that we prayed amiss.  
Saint james hath resolved the case, Ye ask and receive not because ye ask amiss, that ye may consume it upon your lusts, jam. 4.3. Let us make that trial, it is safest to lay the blame upon ourselves. These are weak and false pretences, and such as shall not refuge our neglect, against which the Scripture is terrible: Pour out thy fury upon the heathen that know thee not, upon the families that call not upon thy name. jer: 10.25. They that know God will call upon him, and when we neglect to pray unto him we forget him, and then we cast off all fear; as Eliphas the Temanite spoke a truth though unjustly in the application unto job: Thou castest off fear and restrainest prayer before God, job 15.4. They that fear God, do pray unto him not only publicly, for so a carnal man may be drawn unto a form, but privately with frequent secret whisperings, for so the Hebrew word in the text signifies. When we neglect this Mussitation this low, humble, submiss representation of our wills, than we cast off fear, than we express pride; but by it we gain a strong adversary, God will resist us, for, He resisteth the proud, and giveth grace to the humble; Consider this ye that forget God. I'll end with an exhortation.  
3 Use. Let us set upon the exercise of prayer, let us make use of our privilege. It is nothing to have the happiness and advantage to prevail in Court, if we possess such a favour, let us not lose or neglect our power. Are we serious when we pray, or is it worth the having which we pray for? then we may conceive what it is to be heard. How doth it discourage a poor client to wait long and have no access? But if we pray rightly, God lets us in; for so is the promise, God is near unto them that call upon him, to them that call upon him in spirit and truth. It is all one not to have a privilege, and not to use it; as I should never account a miserable wretch that denies himself necessities, to be wealthy, though the master of a crammed hoard. Prayer is the key that opens treasures, let us often turn it, 'tis our own fault if we be not stored. Let us not neglect so rich a blessing, for by the blood of jesus Christ we are made near there is a wide entrance made; let us press near it to get in through Christ. Without Christ we are a fare off, but in him we have boldness and access, so that we shall not be challenged for intrusion, but with confidence may get near to the throne of grace, and like servants in special favour may have entrance both private and ordinary. Beloved, we undervalue such a mercy, we undervalue Christ, if now we neglect prayer. Let us not neglect ourselves, let us not neglect the Church, let us not neglect the blood of our Saviour. The times, the danger of the times, the Churches abroad, the Church at home, our own necessities call for our prayers. Let me remember you a story from the Gospel which may lead us. When our Saviour with his Disciples were upon the Sea, a storm arose, the ship was endangered; whereupon the Disciples hasten to the Cabin where Christ slept, and awake him saying, Master save us, we perish; then he rebuked the wind and the sea, and there was a great calm. The Ship of the Church is in great danger, the winds are loud, the ways rise high, there is a great tempest abroad, the waters beat against the Vessel: now our remedy and safety lies in God, let us imitate the wisdom of the Disciples: 'tis likely that the other Mariners used other means, some at the Anchors, some at the stern, some at the pump, some at several gables; but the Disciples they only run to Christ, and throng about the Cabin-doore, and cry out amazedly and vehemently to him, Master save us we perish. It may be other men in danger will have recourse unto other means to their own likelihoods; but it will be our Christian wisdom to throng about the throne, to seek God by prayer, Lord save us we perish. 'tis our advantage, the Lord will not be offended at our importunity, we may all throng, though in these and the like assemblings, but one man employs his tongue unto God, yet the whole Congregation may press unto the Cabin-doore: Let our hearts draw near, and kneel all together on the threshold of the Sanctuary; that God may take notice of a multitude of Clients, and may hear: that the storm what ever it is may be appeased, and there may follow a great calm, especially in the Germane and British Seas, abroad and at home.   
GENESIS 32.10. 
And jacob said, O God of my Father Abraham, and God of my Father Isaac, the Lord which said unto me, Return unto thy Country, and I will deal well with thee.— Deliver me.  
JACOB was in danger, and jacob prays; Prayer is God's ordinance for our remedy: yet we sometimes pray and speed not; I have therefore now again taken up this Text to show what arguments we must use in prayer, for as Amos speaks of the skilful in Lamentation, so there is a skill in prayer. I followed the Story with a paraphrase, where I began the Text in another assembly; here I will only show from an hill the way that I lead that other Congregation, and in which way we are now to go forward. We observed in his journey; 

1. His Encounter with the Angels.  
2. His Message to his brother.  
3. His fear at the return of them he sent.  
4. The means he used for his defence; 

1. The division of his family.  
2. His prayer. In that we noted;      
1. That he did pray. Upon that I have spent a discourse already, and now am to proceed to the second.  
2. The arguments he used in his prayer; they are two;  
1. From the Covenant; O God of my Father Abraham, and God of my Father Isaac.  
2. From the promise; O Lord which saidst unto me, Return and I will deal well with thee; The Text needs no other either division or explication; and therefore I may proceed to the arguments particularly.  
1. The first Argument is from the Covenant, and it strengthens his prayer thus; O God, thou art the God of my Fathers, and therefore mine; thou hast entered into Covenant with them, and therefore with me, for the Covenant is to them and to their seed; I am the seed of Abraham and Isaac; O God of my Fathers Abraham and Isaac, deliver me. The head that I will speak of, is, in Hypothesi;  
That jacob prayed with an argument from the Covenant.  
But, in Thesi, and more proper and profitable for us;  
That in prayer we must draw argument from the Covenant.  
The Scripture will give us precept and instance, I will only confirm it by a double reason.  
1. We shall not else be heard, we must have the general Covenant before we have particular hearing: for all is offered in Christ, we must come in him, in whom alone we challenge all. A thing must be ours before we pray for it, ours in God's Covenant to give it us, else though we do pray for it, we shall never obtain it. Now the Apostle hath told us, how all things are ours, 1 Cor. 3.23. All things are yours, and ye are Christ's, and Christ is Gods. The Covenant promiseth, but the promise must be firm, else we cannot be confident to receive; Now the same Apostle hath again told us how the promise is firm; 2 Cor. 1.20. All the promises in him are yea, and in him are Amen. Therefore we must come in Christ, and to come in Christ is to come in the Covenant.  
2. By the Covenant we are interessed in God's Attributes, which we honour by our prayer, and from which we expect benefit. We acknowledge God, able, wise, good; for otherwise we should not pray unto him. But hence is our comfort, that in virtue of the Covenant, his strength, power, goodness, wisdom, are ours. jehoshaphat was confederate with the King of Israel, and thereupon tells him; I am as thou art, my people as thy people, my horses as thy horses. 1 King. 22.4. There was a League between judah's and Israel's King, therefore the Strength of judah is Israel's aid: and Ahab doubts not of jehoshaphats' company to Ramoth Gilead. To contemplate God, and to know him in himself glorious, might indeed ravish us, but rather with wonder than affection: But this both equally cheers us and emboldens us, that as he is such in himself, so he is such to us; and that is by the Covenant, wherefore we must use that argument when we require his aid. I shall hasten from this, and only make use of it in a double Exhortation.  
1 Use. Prayer hath strength from the Covenant, let us therefore enter into Covenant. Christ is offered; when we take him as he is offered, we then enter into Covenant. We must lay hold on him, not to part with him for any thing; to give ourselves up unto him, to be his. Thus let us take Christ, let us entertain the tender, the offer, and upon the terms of the Covenant; then the league is made, Christ is ours, God is ours, and we may pray.  
2. Use. When we are in Covenant, let us make use of it; let us be wise to catch at such an advantage. It was the wisdom of the Syrian Ambassadors from the distressed Benhadad; 1 King. 20.33. They come with humble entreaties to the King of Israel for King Benhadads' pardon, and did diligently observe whether any thing to the advantage of their suit would come from him, and did hastily catch it. When they had presented the Message, Let thy servant Benhadad live: Ahab answers; Is he yet alive? He is my Brother. They catch the advantage, and reply; Thy brother Benhadad. When we pray, we may hear as it were God speaking in the Covenant, They are my servants, my sons; be wise upon the advantage and answer, Thy servants, thy sons, Let us make use of those glorious relations, let us make use of those gracious attributes, of power, wisdom, goodness; in a word, let us manifest that we enjoy God, by making use of God. Acquaint thyself with him, and be at peace, thereby good shall come unto thee; saith that experienced job, job 22.21. And as it follows, Then shalt thou have delight in the Almighty, and shalt lift up thy face unto God. Beloved, It is our great weakness that we cannot enough delight in God; it argues that we know not his treasure and his ready hand; let us therefore Acquaint ourselves with him, that we may not only know him, but by an intimate knowledge may in all conditions make use of our God, our Father, our friend. It shall suffice to have spoken so much of this, for that which I would say of the second argument challengeth my time from the former.  
2. The second argument is from the promise. In that uncomfortable night when the weary Patriarch was forced to rest himself upon the ground, accompanied only with his own solitary muse; God appeared and made him a promise of Company and defence: This Land whereon thou liest will I give to thy seed, and behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this Land, for I will not leave thee till I have done that which I have spoken to thee of. Gen. 28.13.14.15. This promise he now makes use of, and with it strengthens his prayer; O God which saidst unto me, I will deal well with thee, deliver me: I now am confident to beg safety and protection, for thou hast said it, and I know that thou art true. Besides this instance of jacob, we have it also in the practice of others. When the wrath of God waxed hot against the idolatrous people, and had threatened to consume them; Moses remembers this argument, and prays; Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self and saidst unto them, I will multiply your seed; Exod. 32.13. David intended to build an house to the glory of the Name of God, but is told by Nathan that such a work should be reserved for his son to a time of peace, but however God had accepted his intention, and promises to build up and establish his house: according to that David frames his prayer for the flourishing continuance of his family: Let the house of thy servant David be established before thee, for thou O Lord of Hosts hast revealed to thy servant, saying, I will build thee an house; and now O Lord God, thou art that God and thy words be true, and thou hast promised this goodness unto thy servant, therefore now let it please thee to bless the house of thy servant. 2 Sam. 7.27.28.29. Thus David encouraged himself in the Lord his God, as it is noted of him in another History, in another case; 1 Sam. 30.6. I might give you more instances that this argument hath been used by the Saints; and for good reason; for,  
1. The promises are given for our strength, therefore upon them they have supported themselves while they have prayed. Affliction deadens the spirit, and would lag prayer, unless there were a Word; but saith the Psalmist, Psal. 119.50. This is my comfort in my affliction, for thy Word hath quickened me. The promise quickens, and stays up a lagging yielding fainting Christian; and like some strong warming liquor put into the mouth of a swooning man, it recovers the almost perished heat and revives the half-dead spirit. When the word of the Gospel saith, Son be of good cheer, thy sins are forgiven; Then the soul begins to look up through the eyes, and breaths and gasps, and shows now that it life's again. So it bears up in trials likewise; therefore Saint Paul doubting lest the Hebrews might be wearied and faint in their minds; at least he intimates this to be the cause; Ye have forgotten the exhortation which speaketh to you as Children, my son faint not when thou art rebuked, for whom the Lord loveth he chasteneth, if ye endure chastening, God dealeth with you as sons: Heb. 12.3.5.6. When a man is corrected, it is no wonder that he faints, for 'tis no pleasant thing to be under the rod: yet this inables to bear the lash, to remember, That to be corrected is to be dealt withal as sons. Therefore the Saints have exercised their faith upon the promises, whereas else they could not so easily have given obedience to the Commands; for when the Command burdens, the promise lifts at the burden & makes the way smooth. You shall see the difference of the Command and promise in one example of Gideon. jud. 6.14.15.16. God means to deliver the Israelites from the Midianites oppression by Gideons' hand, and therefore sends a Message to him; Go in thy might, save Israel, have not I sent thee? The command startleth him though he were a valiant man. He shrinks, and expostulates; How shall I do it? my family is poor, in a small Tribe, and I the least in the family: how shall I deliver Israel? Now the promise follows the Command; Surely I will be with thee, and thou shalt smite the Midianites as one man. This puts a life into him, and now only when upon trial he is sure, it is a promise, he hath courage enough to be an undertaker of that great Commission. For this reason have the Saints remembered the promise, and used it in their prayers as an argument, because it is their strength.  
2. They knew, God must be honoured if they would expect that God should honour them with hearing: Now to use the promise is to honour God; It honours his goodness that he should please to be so respective of man, it honours his truth, that he will surely make good his word, it honours his power, that he is not less able to do than say, it honours his wisdom, that he could beforehand fit his people with conveniences. I'll not stay you longer upon the Hypothesis, that jacob did, that the Saints have done so: But, in Thesi, we may draw this useful and comfortable Doctrine;  
That God's promises must be the ground or strength of our Prayers.  
To omit other proof, we may confirm this with a double reason.  
1. No prayer can else be made with faith, with boldness, with comfort: for we must see the thing made ours by promise before we ask it: This is our confidence if we ask any thing according to his will, he heareth us: 1 joh. 5.14. And, Ephes. 3.12. The promise being made in Christ, in him we have boldness and access with confidence by the faith of him. For what have they to do with God or God's fullness, that are strangers from the Covenant of promise? Ephes. 2.12. Such can challenge nothing, and though they hold up a petition, they cannot look to have it sealed, or God's Fiat subscribed under it. But David comes to beg as it were for his own, which was only treasured up by God against his use; Lord where are thy former loving kindnesses, which thou swarest unto David in thy Truth? Psal. 89.49.  
2. Though God freely promise, yet he will not ordinarily perform his promise, till it be sought by prayer. This desolate place (saith God) shall become like the garden of Eden, I the Lord have spoken it, and I will do it. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them: Ezek. 36.36.37. This same method is cleared by jeremiah in that great work of the jews return from the Babylonish Captivity; God will do it, but they must pray; They must first pray and then God will do it. After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place; then shall you call upon me, ye shall go and pray unto me, and I will hearken unto you, ye shall seek me and find me, when ye shall seek for me with all your heart. And I will be found of you, and will turn away your Captivity. jer. 29 10.12.14. Esa. 43.25.26. God will have this course taken, that when we receive the promises, we may acknowledge them to be as they are, gifts rather than debts, bestowed not earned.  
I have hastened myself to the application. Let us make use of this argument; let us move upon this ground. Motus must be super immobile; 'tis ruled in Philosophy, That Motion must be upon some firm thing, something that is . Now prayer is a motion, in it the soul ascends to God, and therefore it must be firmed upon some steadfast thing; such is the promise, as David said in his last words, 2 Sam. 23.5. He hath made with me an everlasting Covenant, ordered in all things and sure. The foot slips not when it treads upon this, 'tis sure ground. Let us walk upon this ground, let us use this argument, we shall speed and prevail. Quintilian giving some rules for Oratory, tells us, That if our arguments be not weighty, we must then heap many little ones together, like a bed of sand, where though every particular grain of dust could not be discerned, yet the whole heap makes a great bulk, Congregandasunt quia minima: but we need not say so of this argument, for it hath strength in stead of many; he brings an heap of arguments that prays with a promise. But that I may proceed in this discourse to your benefit, I will divide this application into two parts.  
1. A Direction how we may.  
2. An Exhortation that we would make use of the present argument.  
1. In the Direction; These three particulars.  
1. How we must be rectified in our judgements concerning the promises.  
2. How we may collect them.  
3. How we must apply them.  
1. How our judgements must conceive of the promises in their nature, exhibition, and intention, I shall clear in several propositions.  
1. Concerning their nature.  
1. The kinds of promises differ; Some are absolute, some only conditional; So are temporals; for we find job afflicted, Lazarus poor, Christ himself tempted: yet there are promises against disease, against poverty, against temptation.  
2. The Promises are oft times subordinate, and as they are made, so also performed in order, succession, and dependence. The Lord is a Sun and a shield, the Lord will give grace and glory to them that walk uprightly: Psal. 84.11. First grace, than glory, there's the order, the subordination.  
1. The Promises in themselves are certain and firm, but in their performance oft hid and undiscernible, and such as come not to pass but by God's wisdom and power. The promise is, The redeemer shall come to Zion, Esa. 59.20. That the jews shall be converted, is in itself a certain word; but a divine Power must bring it about. The jews are rebellious, and because of their infidelity are cut off; God spared not the natural branches; But saith the Apostle; If they abide not still in unbelief they also shall be graffed in, for God is able to graft them in again: and so all Israel shall be saved, as it is written; There shall come out of Zion, (or to Zion) the deliverer, and shall turn away ungodliness from jacob: as Paul applies the Prophet Esaiah, Rom. 11.23.26.  
2. Concerning their exhibition.  
1. All promises to the Elect, are made and performed in Christ; they were purchased by him, and by him are administered. Therefore St Paul thus pleads his integrity; As God is true, our word toward you was not, yea and nay; for the Son of God jesus Christ, who was preached among you by us, was yea; for all the promises of God in him are yea, and in him Amen: 2 Cor. 1.18.19.20. And more directly, Gal. 3.16. Now to Abraham and to his Seed were the promises made: he saith not, unto Seeds, as speaking of many, but as of one, And to thy Seed which is Christ. Which is, either because they are made for his sake and merit, or because unto us in Him as our head; To Him properly and primarily, but In aggregato, and so to us; we have else no interest in them, nor any title to them.  
2. The time of promises is oft unknown and long dated, and as Habakkuk speaks, The Vision is yet for an appointed time. Hab. 2.3. Abraham was but seventy five years old when he had a promise of Seed; Gen. 12.3.4. But he was an hundred years old before he had a son: Gen. 21.5. And though there were a promise of the Messiah when the Sceptre was departed from judah, yet under the Empire of Caesar there was an old man Simeon waiting for the Consolation of Israel. Luk. 2.25.26.  
3. Concerning their Intention.  
1. Every promise whose medium is general (though made to some particular person) is general, and appliable to all. The promises are Centred in Christ, and therefore all that belong to him, have all those promises belonging unto them. At the dedication of the Temple Solomon made a prayer, and among other petitions, this; If there be in the Land famine, if there be pestilence, if their enemy besiege them in the Land of their Cities, Then hear thou in heaven. 1 King. 8.37.38. God promiseth Solomon to hear. The promise was to Solomon; yet when the multitude of Confederate enemies from Moab and Ammon were encamped at Engedi; jehoshaphat makes use of that answer for his own safety. 2 Chron. 20.8.9. Compare also the Lords promise to josuah, josh 1.5.6.7. With the Apostles application to the Hebrews. Hebr. 13.5.  
2. The same promises may belong to the godly and wicked, but diversely; to those by Covenant, to these by common bounty. Though all have possession of promises, yet not the Tenure: wicked men have no Right but only a general providence, therefore the intention of the promise is not from particular engagement. Thus our judgements must be rectified; Let's now see;  
2. How we may collect them. We must so collect the promises as God hath made them. In reading the Scripture we shall find the difference; they are sometimes propounded;  
1. Expressly, and then 'tis more easy to gather what is plainly delivered; and these;  
1. Generally. So the promises are ordinarily made; with such general terms of Every one, or, Whosoever, or the like, that all that are qualified may with that ease collect them; as the Israelites gathered Manna which was scattered about all their Tents.  
2. Particularly; such as were made to some particular men, as Abraham, josuah, David, or the like; these we may collect if we find ourselves in their condition; for than they are intended unto us, as being made to the condition rather than the man.  
2. Implicitely; these being ours more darkly, are not embraced with so much ease; but these also we may two ways collect.  
1. In the examples of the Saints; what we find really performed to any of them, being of a general Medium; is a real though not written promise, and we may collect it to our use, that God will do so with us as with them, if necessary.  
2. In the prayers of the faithful; when they have petitioned for any thing, and have been heard; their obtaining of their Suit is a  promise unto us; Such were heard in what they sought for, and we know, God is alike ready to hear.  
3. We have learned what to judge of the promises and to gather them. It remains to know, how we must apply them. The direction unto that, follows upon the ground that we have formerly laid.  
1. In regard of their nature.  
1. Because the kinds differ, we must differently apply them; The absolute absolutely, Conditionally the conditional. The promises of justification, and of sanctification in a measure fit for our journey, we may absolutely apply; because the spirit of life and grace is given to all that must be saved. But that measure of grace which our alone-Conceit reaches at, and special temporals with their measure, we must apply but with limitation.  
2. Because promises are subordinate, we must not Anticipate them in the application. Though that of St. Paul be true, 1 Tim. 4.8. That godliness is profitable unto all things, having promise of this life that now is, and of that which is to come. Where the forenamed order is not observed; yet our Saviour hath interpreted it and confirmed the subordination in that admonition; Mat. 6.33. But first seek the Kingdom of God and his righteousness, and all these things shall be added unto you. We must take the promises in Connexion; first Christ, than safety; first grace, than glory; Will ye have safety and not have Christ? Or can we look to be glorified before we are sanctified? There must be a seeking of God's kingdom first, and then temporals are added.  
3. Because the promises (though firm) are sometimes hid in their performance; therefore in the applying of them, we must live not so much by reason but by faith; and because a divine power brings them to pass, we must measure God's truth by his power, because we know that to be infinite we must believe this to be sure. Our doubting of God's truth, proceeds from this, that we are not enough persuaded of his power; and therefore the jews reason against that, when Moses brought a promise from God, that they should be satisfied with meat: They spoke against God, saying, Can God prepare a table in the Wilderness? Behold, he smote the rock that the waters gushed out, Can he give bread also? Psal. 78.19.20. They acknowledge God could do much, but they limited him in his infiniteness, and therefore hardly can believe Moses. So when the Prophet promised the next day's plenty, the Courtier disputes the power; Though God should open the windows of heaven, yet how could this thing be? 2 King. 7.2. But we must not measure God by ourselves, his power by ours, for he is able to put life into the dried bones, as he taught it to Ezekiel in a Vision: Eze: 37.10.11.12 13. We are ready to say in our despair; Our bones are dried, our hope is lost, and we are cut off for our parts; But thus saith the Lord, Behold I will open your graves, and put my spirit in you, and ye shall live. We must so look upon the promises and upon ourselves, when they seem to be lost, and we hopeless; God can accomplish them and quicken us.  
2. In regard of their Exhibition.  
1. Because the promises are made and performed in Christ, therefore we must be in Christ that we may apply them. The promise is the Saints inheritance, but the inheritance is ours not so much as we are heirs as Coheirs together with Christ, in whom our happiness is founded; and the promise of life and justification is to the unrighteous that thirst after the righteousness of Christ, and resolve to obey him. Therefore we must be found in him if we make any claim, or desire an application.  
2. Because the time is not always set but with a long date; we must therefore wait for the performance, because though long, yet the Word is sure; as the Prophet speaks in the place before alleged: The vision is yet for an appointed time, but at the end it shall speak and not lie; though it tarry, wait for it, because it will surely come, it will not tarry. It was presumption for the Disciples to ask; Lord wilt thou at this time restore the Kingdom? And therefore they are checked by our Saviour now to ready to ascend; It is not for you to know the times or the seasons which the Father hath put in his own power. Act. 1.6.7. It was enough for them, that they had been charged before, That they should wait for the promise of the Father. We must stay the time; Ye shall reap if ye faint not, saith the Apostle: Promises are not presently ripe, we must stay till the harvest. Grudge not that the wicked flourish, that the Antichrist of Rome is still exalted; there's a promise of his fall, and when the Harvest comes he shall be cut down. Murmur not at wants, or that the cause of the Gospel not enough flourishes, there's promise of mercy, when the harvest comes it will yield a full crop. See an excellent resolve in David; Psal. 119.81.82.83. My soul fainteth for thy salvation: but I hope in thy Word. Mine eyes fail for thy Word, saying; When wilt thou comfort me? for I am become like a Bottle in the smoke, yet do I not forget thy Statutes. He had longing expectations, languished, and almost dried up with a delayed hope; yet still he stays the time of the promise.  
3. In regard of their Intention.  
1. Because that promise which hath a General Medium, is General; though it were made to some particular person; therefore we must see ourselves reduced to the condition of such particulars for our application. If a promise were made to David, if to Paul; that promise is ours if we in the same condition. And the promise being made, not to their merit, but to their want; therefore if we be in david's or Paul's streite and necessity, though we have not so much grace, yet having as much merit, (that is, none:) and being in that case we may apply it.  
2. Because the promises of temporals do belong unto us the Elect, not only by common bounty as to the wicked, but by special Covenant as being made ours by Christ's purchase; therefore we may so apply them. Thus outward things being accessions to us, we may confidently look for enough of them; and make use of our Tenure, for we hold them by a good claim.  
2. I have done with the former part of the Use, Direction how to use this argument of the promise; This other is an Exhortation that we would make use of it.  
1. Let us make this Use, to store up the promises against the time of our need: let us treasure them as oil in our Lamps, that we may not want light with the foolish Virgins. Learn to possess the Word, and make it our own, that it may dwell with us for our constant assistance. Men keep their Conveyances and Assurances, and Deeds, with a great deal of care; let us be so wise for our Souls, for our comfort, that the Word may dwell richly in us in all wisdom. Col. 3.16. That was David's care; Thy Word have I hid in mine heart. Psal. 119.11. Solomon adviseth us to that, and gives us good reason: Bind them continually upon thine heart, and tie them about thy neck; When thou goest it shall lead thee, when thou sleepest it shall keep thee, when thou awakest it shall talk with thee: Pro. 6.21.22. He spoke it generally of the Word, but it is principally considerable of the promise, that will lead us on with a gracious safety, that will keep us with happy security, that will talk unto our memory with sweet and pleasing Communication. Let us enrich ourselves with such a treasure, and hoard up all, though we see not the present use of some, yet let us be wise in our choice, as well as provident in our heap, to store up specially, the most precious, the most fundamental.  
2. Let us make a constant use of what we have stored up, and to that end learn clearly to discern their truth and their goodness, that the promises are not vain nor in vain. It was the witness of Samuel concerning his Prophecies, That Samuel grew, and the Lord was with him, and did let none of his words fall to the ground: 1 Sam. 3.19. God will not let his word fall, to be scattered or lost; nor let us lose a promise. Have we the full Breasts of Scripture, and will we be wanting to our own comfort? Rather let us deal as we have seen some Children hang at the Dug, and being hungry and therefore full of appetite, and strong and therefore not soon wearied, have rather tugged than sucked at the breast, not giving over till they have drawn that natural vessel dry; So, according to the Prophet's allusion, Let us suck and be satisfied with the breasts of Consolations, that we may milk out and be delighted: Esa. 66.11. Our comfort is, we cannot draw the Scripture dry; there is milk enough; promises of every kind.  
1. General promises; lay hold on them.  
2. Particular;  
1. Pertaining to this life;  
1. Concerning the spiritual estate;  
1. Promises for justification and forgiveness. Son, be of good cheer, thy sins are forgiven thee. Mat. 9.2. Apply it. Lord, I drooped upon my former apprehensions of sin and wrath, I was left then without all comfort; But this voice makes me look up cheerily, when I hear a word in my Conscience, That my sins are forgiven me. Again; Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon. Esa. 55.7. Apply it. Lord, I have many sins, but thou hast more mercies; my sins would carry me with despair from thee, thy mercies invite me to return to thee; I have been abundant in my sins, and thou hast promised abundantly to pardon. I have multiplied my sins, but thou art rich in mercy, I dare now oppose a treasure against a treasure, the treasure of thy mercy against the treasure of my sins. I am confounded to see my sins heaped up to heaven, but thy Mercy is high as the Heavens and overtops them.  
2. Promises for sanctification and our cleansing, I will sprinkle clean water upon you, and ye shall be clean, from all your filthiness and from all your Idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh. Ezek. 36.25.26. Apply it. Lord, thou hast promised, not only to justify my person, but to sanctify my nature, I am unholy, do thou make me clean by the sprinklings of thy grace, I am old, do thou renew me by thy spirit, I am hard and perverse, do thou make me soft and pliant to the motions of thy will. Again; I will heal their back-sliding, I will love them freely. Hos. 14.4. Apply it. Lord, thou hast promised, to forgive mine iniquity, and to cure my diseases; thou canst as easily change my heart and make me holy, as bid me that I should be holy. Take away my crookedness and reluctancy, give me a connaturalness to thy Commands, a strength to obey thy will, that I be no back-slider.  
2. There are promises concerning the Temporal estate.  
1. For supply of what is good. Seek first the Kingdom of God and his righteousness, and all these things shall be added unto you. Mat. 6.33. Apply it. Lord, thou hast promised supply of temporals to the subjects of thy Kingdom. Outward things are but Accessions; wilt thou give us the main, and deny us what is less worthy? While we have the Inheritance, we are confident of these things, together with the Inheritance. Thou wilt not see us perish with poverty, with want, because we are Subjects, because we are sons. Again. Ye shall dwell in the Land that I gave to your Fathers. I will call for the Corn and will increase it, and lay no famine upon you, and I will multiply the fruit of the tree, and the increase of the field. Ezek. 36.28.29.30. Apply it. Lord, thou hast promised plenty besides necessity. I may now quiet myself in every condition with firm expectations for provision, for if thou call for the Corn I shall have abundant increase. Riches, honour, friendship, health, safety, are at thy Command. If thou command it, the tree, the field shall be fruitful.  
2. Promises also for remoovall of all things evil. Call upon me in the day of trouble, and I will deliver thee. Psal. 50.15. Apply it. Lord, thou art my Sun and my Shield, affording not only light and influence, but safety, but refuge. The same Command of thine both calls for good, and drives away evil. This present pestilence is thy servant, Command it that it neither come near our dwellings, nor stay in the dwellings of our neighbours; for so thou hast promised to deliver when we call.  
2. There are promises pertaining to the life to come. He that believeth, and is Baptised, shall be saved. Mar. 16.16. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish. joh. 10.27.28. Apply them. Lord, thou that givest faith, dost promise life, and hast methoded grace and glory; when I have ended my walk here, lead me to eternity.  
I might instance these Applications more largely, but I rather leave but only Tastes; only let us endeavour to encourage ourselves with the like, and learn to enjoy God. Some do promise what they cannot make good; so did Satan to our blessed Saviour when he shown him the glory of the world: Some promise deceitfully what they mean not to perform; so Simeon and Levi dealt with Hamor about their sister Dinah. In God there is neither impotency nor faithlesness, he is able to make good to the utmost, and he will not deceive our hopes. Photion in an Oration at Athens compared Leosthenes in his promises to the Cypress Trees, which are fair and fruitless. Some men are like those tall, straight, and beautiful trees, of splendid and promising tongues and behaviours, that draw men's eyes and expectations on them; but deceive, and when we come near them they appear mere emptinesses. But confidence is not frustrate which is placed upon God. Another Figtree, (like that our Saviour saw and cursed on the high way) when we come to gather fruit, may send us away with hungry appetite. But faith while it plucks at Scripture, receives to satisfaction, that tree though the fruit be ripe it still hangs for the weary passenger, and in Winter when other trees are naked, rob of their beauty, it continues to have fruit and leaves, food and shade, a suiteablenesse to the conditions of the afflicted, whether they be hungry to give them nourishment, or weary to give them refreshment. Oh let us trust the promise what ever it be, for now God that is abundantly free, yet hath made himself a Debtor, that we may now not only beg, but challenge. If we would pray and speed, neglect not such an argument which gives quietness in and continuance to our prayers; and in the want of other Rhetoric and Oratory, urge this with repetition, Lord, Thou hast promised; Thou hast promised.   
PSALM 51.17. 
The Sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise.  
'tIS a known Text, but fit to our occasion and method. The Remedy that I am now teaching, and we are all practising, is Prayer: But prayer must come from such an heart as is fit to pray; God love's rather broken expressions, than expressions of Oratory, and they flow most rightly, most naturally from a broken heart; which was the reason of my choice of this, to show how our hearts must be affected in our Supplications.  
This Psalm, for the matter of it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Penitential; for the frame of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precative. It contains a double petition. 1. For himself. 2. For his Kingdom.  
1. David's petition for himself; which hath two parts; 

1. The petition itself, which is double; 

1. That he might be restored to the state of grace; for he had lost much of his assurance, and at least his actual claim, by so foul a sin of filthiness and blood. This from the beginning of the Psalm to the eleventh verse.  
2. That he might be continued in the estate of grace, to which he desires to be restored; that he might not be cast from God's presence, but upheld with his free spirit. Vers. 11.12.    
2. The promise of religious service upon the granting of his petition; from vers. 12. to vers. 18. In which we may observe. 

1. What service he promiseth; that he would be ready to improve himself in the service of God; to teach others, and to sing his praises. A Moral Service. Vers. 13.14.15.  
2. Why he promiseth such service rather than other; that for a double reason. 

1. Because, if not Moral, not acceptable; a Ceremonial service of Sacrifices and Burnt-offerings, as being more empty shadows; would not please God. Vers. 16.  
2. Because, if Moral, he knew it would be accepted; as being the truth of other Sacrifices, and that Offering which God would not despise.        
We have found the Text, to be a reason of David's promise of a Moral service: and without other Division, taking it separated in itself, it hath these two parts; 

1. The truth delivered; which is at least double; 

1. That a broken and contrite heart or spirit is God's Sacrifice.  
2. That such a Sacrifice God will not despise.    
2. The manner of delivering that truth, in the order of a meditation and ejaculation; first meditation, The Sacrifices of God are a broken heart: then ejaculation in a sudden rising upon that thought; Such, O God, thou wilt not despise.    
1. We will begin with the truth delivered, which as it hath two parts, will afford them to us for doctrinal observations. The first is this;  
That a broken and contrite heart or spirit is God's Sacrifice.  
This will appear very useful, when we have it explicated, confirmed, and applied.  
1. Concerning the explication of it, three things are to be cleared.  
1. What is the heart and spirit.  
2. What it is to be broken or contrite.  
2. What is a sacrifice, or how this is called Gods sacrifices.  
1. The Text will not allow a large and Philosophical discourse of the heart and Spirit, that were to wrong the intention of the place, and the time that I have to spend; but for our present purpose it will be needful to know but thus much;  
1, That the heart notes the Sovereign power of the soul; it sits with a sceptre and commands the whole man; it not only sets on work, but seasons all our works, and therefore the rule is, that every work hath tantum virtutis aut vitij, quantum voluntatis. And the very place of its residence shows its government, being seated in the middle of the body; if at least that conceit of a great Etymologist be warrantable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived of the hebrew word keneb, Medium.  
2. The Spirit notes the active power of the soul, that which executes the resolutions of the former; and therefore in our usual way of speaking, we call an active man, a man of spirit. But here I think both words do signify one and the same thing, the soul of man, whether we consider it organically, and so call it the heart; or in-organically, and so call it the spirit: but howsoever we express it, it is the soul of man which must be fitted for God's service, to be such a sacrifice.  
2. The soul must be broken and contrite; which though in a curious notion they may be distinguished, yet I here conceive them to express the same thing, the thorough humiliation of the inward man. You will all discern that the words must not be taken properly, for none will imagine that that fleshy part, the heart, must be divided or broken in pieces or bruised, for that were to make a dead man, in stead of a living Sacrifice; we must necessarily then understand the speech to be figurative, and that David useth a metaphor; that the soul in respect of its humiliation before God, must be as a thing bruised and broken into pieces. Or it may farther signify the degrees of humiliation; there must not only be a breaking, but a contriting a pounding unto dust. The heart is naturally stony, proud, stiff, and rebellious, but it must be beaten from its own height, and laid level and flat before God's footstool; it must be wounded and lie bleeding before God, it must shake and tremble at his presence, and therefore the Italians have a word that is apt to express this, Scheggiare, of Scheggia, a lose lease, or a paper by itself when the book is unbound. The soul must be as it were unbundeled, it must be shaken and lose; a scattered and shivering thing before God.  
3. The soul, when it is thus separated into peice-meales, than it is God's Sacrifice. Sacrifices were God's service in the jewish manner of worship; they were divided and broken when they were offered; But these were Ceremonial Services; the Moral service that God now requires is rather a broken heart then a slaughtered Beast, yet there is a resemblance in this unto that, and it is called God's sacrifice, because it is such a Service as is suitable unto him. Offerings in the Law, were either Expiatory or Dedicatory, our true humiliation in some sense is both, while we weep over Christ, who is our Expiation, and dedicate ourselves to God in a full entire and sincere service. The inward man must be truly humble, and this is God's service, the Sacrifice that we offer.  
2. Having thus explained it, we are to confirm it by Argument;  
1. Such humiliation is, and is called God's sacrifice, because God himself is the Author of it, he only breaks us and fits us for his own Altar. 'tis true, that Crosses may make us lie down, they may humble us, but God must make us humble. Unless God sanctify the affliction, we may be stubborn under the burden, and fret against that hand which we should at once see and acknowledge with submission. Ye know the Story that a rock gushed forth waters, it was strange, that waters should flow out of an hard stony Rock; but the rock was smitten, and then it flowed. But could a stroke break a Rock? or could the Rod cause the dry stone to yield forth moisture? Nay, the cause was God's Command; God bid Moses strike and then the waters flow. When the power of God accompanies the affliction, and sanctifies the suffering, than the heart of man breaks kindly; and that may well be called Gods, when he prepares his own sacrifice.  
2. This humiliation is suitable to God, and therefore both is God's sacrifice, and is so called.  
1. Such service is suitable, because it is sincere, because spiritual: The giving of the heart notes truth in the Offering, and that is it which God requires, which he taught the jews when he commanded them to give him the fat and the intrals of Beasts that were slain. The heart notes unfeignedness; for the body may be personated in taking on a different shape, the heart cannot: a man may appear to be another man by the variety of his garments, but he is the same man inwardly in his heart and in truth what ever his habit speak him. He that gives his heart, offers a fit Sacrifice; suitable, because both spiritual and unfeigned.  
2. As the heart is suitable in regard of sincerity, so brokenness is suitable, in regard of the manifestation of humility: And it is convenient that we should fit ourselves unto those relations wherein we consider God, to come into the presence of our Lord and Sovereign bending, into the presence of our judge, trembling; into the presence of our justly-offended yet gratiously-accepting God, bleeding, wounded, broken.  
3. For a third reason it may also be called God's sacrifice, because it doth him special honour; in a double respect.  
1. What we give him; Our hearts, our spirits. Whom we honour, we present with gifts, and by the greater gift we express the greater honour; and what greater present can we give him than ourselves. The Christian offers more to God, than the jew was wont. It was no such great matter to offer a Lamb, or a Ram, or a Bullock; they that were rich might spare them, the poor in many cases were not enjoined to it; but however they did but offer somewhat out of their fold; we offer what is of greater price, and brings God more honour; The better part of ourselves, our very selves, our hearts and spirits.  
2. How we give them Broken. It is not so much the gift as love and esteem in the gift, that honours, now we do witness our love by our sorrow; and according to that distinction which the School hath afforded us, we express a twofold sorrow, appretiative, and intensive.  
1. Our Appretiative sorrow discovers itself to the honour of God; when we show at what a rate we set God's favour, that to revenge ourselves for losing of it or losing at least our actual apprehension of it by our sin; we roughly and severely handle our best part, and wreck our displeasure upon that which we hold dear and precious.  
2. The Intensivenesse of our sorrow honours him and is witnessed; that we not only afflict our hearts for the dishonouring of our God, but do afflict them with deep wounds, even to brokenness and contrition.  
I'll not longer stay upon Confirming of this truth, but descend easily to the Application.  
1. Use. If the divided wounded spirit, the broken heart be God's sacrifice; we learn a mystery, That there is a Manslaughter lawful, not only lawful but profitable, but convenient. Esteem it no Paradox, for I call not for self-murder, nor Preach like some of those Romish Incendiaries for Blood; but in this slaughter, there is no cruelty, no inhumanity. I bid you not kill yourselves, as that dreaming Platonist, or the more desperate Pseudo-Messiah in the parts of Transilvania; but call for that death whereby you may more comfortably live. We must be so broken, in the apprehension of the breaking of Christ's body for us, as if we were under the same wrath; this the jews learned, who were commanded to lay their hands upon the head of the Beast which was slain, as a witness that the desert was theirs, and that in justice their own blood should be drawn by the Sacrificers knife.  
2. Use. If the Broken heart be God's Sacrifice, it condemns the unbroken in heart as being no fit Offerings. There are many that come unto these businesses of our public fasting and humiliation, that bring not their hearts with them; for if the heart were present there would be affections present with the heart, suitable to the business we have in hand. Where men have no sense of their misery, no sorrow for their sin, no hungering after pardon; it is an argument their hearts are not present. If your hearts were here, there would be moisture in your eyes, tenderness in your Consciences, zeal in your prayers. Where is your sensibleness, your sorrow, your sighing, your zeal, nay where are your hearts? If such as bring not broken hearts are condemned, much more such as bring not their hearts at all; such only come for company, and fill the Church with dead Carcases, that have no life in their service, no heart unto the work that they perform. Will ye mock the holy presence? Will ye come to God's Altar without an Offering, without a Sacrifice in your hands? As if while Aaron were killing a Beast, the people should throng about him, and gaze on merely for Curiosity. So ye deal when ye press hither, if ye bring not your hearts with you, ye have nothing to do here; either bring Offerings or crowd not the Altar. But I meant not to deal purposely with these, but with such as if they do bring their hearts, yet unbroken, so it Reproves;  
1. Such as are insensible of sin, that though many blows are laid upon them, yet feel them not, but remain still hard and unbroken, like Anvils that endure the Hammer. When we discover sin, and denounce judgements against the sins that we discover; we bestow our blows upon the Consciences of offenders, and purposely that we might Hammer them to another shape; but there are many though they lie under the stroke, and are directly under the reprehension, yet are not made sensible that those sins are theirs, that those threatenings are to them, that they are the men. If men were broken, they would be sensible, as josiah was when he heard Shaphan read the Book of the Law which the Priest Hilkiah gave him; he rend his Clothes, sent his Courtiers to inquire the farther declaration of the Writing, because he saw that great was the wrath of the Lord.  
2. Such as are not open to Confession of sins argue that there is no breach made upon their spirits. You know, a Vessel though it be full of liquor, yet if there be no breach it lets none run forth, but if it be broached it hath a free vent. Man is a vessel that contains much, and is filled with a filthy pudled poisonous water; some of that remains in such as are sanctified and washed by regeneration, therefore it is their continual care to empty themselves, and make wide leakings that they may freely pour themselves forth before the Lord. But I fear I may too justly accuse you; who is it that in private can lay out his sin in the presence of God? Confessions come hardly from men in the public; we that are your mouths in these more common solemn duties cannot freely enough confess your and our sins enough to the shaming of ourselves, doing it as if we would rather show our memories in the Catalogues of sins, and our wit and Oratory in painting them; then our true and unfeigned Contrition in being affected with them; But if sometimes we spend a larger time upon this necessary and neglected duty, you soon grow weary of our length, and by your carriage discover that you think us tedious, and that less time might have been spent with more profit. Ah! Beloved, how justly may our private devotions be suspected, when we dare show ourselves weary in the public? Which of us is wont to spend an hour or more upon our knees in the acknowledgement of those many corruptions which we might easily acquaint ourselves withal, when there is no witness to observe it but the eye of God? I call your Chambers, your Closets, your beds to witness against you, your unbroken hearts. For if we were truly broken, there would be vent both frequent and forcible; so David poured himself out in this Psalm, when the sense of his double sin had made a Breach upon his spirit.  
3. Lastly such, as, though Broken, yet are not contrite, not shivered into pieces. Men may be bruised and yet not so divided that one piece is taken from another, that the frame is dissolved. The Devils may believe and tremble: jam. 2.19. And wicked men have often trembled; So did Pharaoh, so did Baltasar, so did Faelix; but the frame of their evil hearts was not taken asunder; they returned again after the fit to be the same men that they were before, Pharaoh returned again to his rebellion, Baltasar to his Cups, Faelix to his fingering of Bribes; they were tough and remained whole still. Some men are sometimes startled at a Sermon, when we speak judgement, and lay it home close to the Conscience, they wake and begin to look up; but like men half asleep and half awake, they soon fall again to their slumber. A Drunkard that upon such an occasion as this, hears the odiousness of that sin laid open, together with the danger; may for the present begin to bethink himself, what a course he run, and whither it is like to lead him, upon this he startles, and gins to resolve, He will follow that sin no longer. The resolution it may be holds as long as the fast holds, or it may be till the next day or longer; but then he meets with some known Companion, falls to his sin again, forgets that he was yesterday at a fast, or that he ever heard that Drunkenness was a sin. Here was a little breaking, but no shattering of the heart; the frame of the sin was not broken; the pieces, the joints, were not taken asunder from one another; and therefore he easily returns to what he was, and is after the Sermon, after the Fast, just such a one as he was before it. These all come under the second application, the reproof of such as are not .  
3. Use. If the brokenheart be God's Sacrifice, let us be exhorted to this labour, to labour for broken and contrite hearts. The people of God have been of such a temper, to omit other examples see one, in the Prophet jeremiah, and in his own words: Mine heart within me is broken; because of the Prophets all my bones shake; I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of the words of his holiness; for the Land is full of Adulteries: jer. 23.9. If jeremiah in the apprehension of the sins of others, were so tender, that he did shake with horror, and staggered as not able to retain his strength; how ought we to be moved with the consideration of our offences against almighty God? Let us witness to ourselves the unfeignedness of our humiliation, by the intenseness of our sorrow, by the breaking of our hearts; which that we may the better be guided in, I shall set before you the several Metaphors which without straining we may conceive the mind of David may be applied unto; The breaking up of ground, the breaking of stones to dust, the dividing of their Sacrifices.  
1. The phrase of a Broken heart, may refer to the breaking up of a stiff ground, and the Harrowing of it for the bruising of the Clods. Let us blow up our hearts, according to that of the Prophet; Break up your fallow ground, and sow not among thorns: jere. 4.3. And according to the same of another Prophet; Sow to yourselves in Righteousness, reap in mercy, break up your fallow ground. Hos. 10.12. Let us use good Husbandry upon ourselves, and bestow Tillage, that we may bring forth fruit to God. We are naturally stiff ground, and full of stones; barren and unfruitful. Beloved, there is a necessity of this Husbandry, for ye cannot be profitable hearers of God's Word, unless ye be . If a man should throw abroad his seed, before the plough hath made furrows to receive it, he should lose all that he doth scatter; if the ground be hard the seed enters not, but lies open to be pecked by every bird. Men are deaf to God's Commands, till their hearts be opened. Pharaoh had a stiff disposition, and though so many judgements came in a throng, he was not broken by any of them, and therefore hearkens not to the message of the Lord, but peremptorily rejects it, Who is the Lord that I should obey him? But the Broken heart hath an open ear; which we observe in men in their several conditions: While a man frolicks away his time and life in a pleasant way, enjoying health and vigour, not being acquainted with sickness or other infirmities; he puts off the thought of death and an account that must be made, and thinks that such sad meditations and admonitions are not fit for a man of his activity and resolution; but when God casts him upon his bed, and makes him begin to apprehend that he is a man, a poor, weak, frail, sickly man; and that he now at length sees what it is that follows upon sinful pleasure, but especially when he looks into the grave where he fears himself must shortly be laid, and sees under the grave Hell and Torment; then he breaks, and now he can find an ear; if Ministers, if religious friends discourse unto him, he hearkens, and gins to learn what those new and unthought-of mysteries mean. This is lively in the example of the converted jailor; Act. 16.29.30. When God had broken his heart; Then he called for a light and sprang in, and came trembling, and fell down before Paul and Sylas; and brought them out, and said, Sirs, what must I do to be saved? It is likely that the jailor if he had not been a rough man in his natural temper, yet his very calling might make him rough; before that time Paul might speak long enough and he not regard him, Paul and Sylas might sing in the prison and he take no notice, unless to threaten them and command their silence; but now that God had shaken him with the Earthquake; he is now greedy of instruction. His mind did not formerly run upon it, how he might come to Heaven; but now hastily, violently, tremblingly, he inquires it, What shall I do to be saved? Natural men care not for preaching, they wonder that people should go so much to Sermons, should be so much in Conference; but when they come to be broken, to be wounded in their Consciences, Then, Oh what instruction? What comfort can ye give us? Let this be our care, to stir the earth, and let the Harrow follow the plough, break the stiff clods, the proud thoughts that are built against the Kingdom of Christ; than ye are fit for seed. We are Gods seedesmen, and when we preach we scatter the seed upon a Congregation; but we lose our labour where we meet with stony hard ground: blow up your hearts, that the Word may the better fructify.  
2. The second Metaphor may be from the breaking of Stones, and pounding them to dust, to make a plaistry work. A man cannot alter the fashion of an hard stone with his hand; but when it is made into plaster the Mason can make it into any frame. We have seen the shape of a Lion, or an Horse, or Bear, or any thing else made of stone, when it hath been first broken and made and tempered into a soft Mortar. We are naturally stony, men of stony hearts, and are not pliant to the Image of grace, till broken into small pieces, and grounded unto small powder. But, saith jeremy, My heart is broken within me; and then he was fit to lament for sin. We must use Masonry as well as Husbandry, we must be soft for impression. A man cannot make the print of his Seal if he set it upon an hard wall; but the stamp leaves itself upon a piece of Wax: Now we must be Wax in the hand of God, and Wax you know is Ductible; if I held a round flint, I could not by crushing it with my hand make it flat or square, or draw it out unto a length; but a piece of soft Wax might be moulded to any fashion, made round or flat, or square, or drawn out to any length. If ever we have Comfort, we must be of ductible, following dispositions, to be such as God's dealing is towards us, to be fashioned by his rod unto humility and submission, by his mercy unto thankfulness and praises; To be, not what we are, or of ourselves would be, but willingly what he will have us be.  
3. But lastly, The phrase in the Text doth principally allude to the Breaking of the Sacrifice; and we may find the Metaphor in taking notice of two Offerings.  
1. The Offering of Incense, where the Command was that the Ingredients should be beaten to powder, Exod. 30.36. A perfume smells sweetest when 'tis bruised or crushed; and when we are stamped before God in the sense before declared, we yield a pleasant savour to his Nostrils.  
2. The Sacrifice of Burnt-Offring; the Beast was cut in pieces and burnt unto ashes. There must be a dividing of the heart, as we read of Abraham, Gen. 15.10. That he divided the Sacrifices and laid one piece over against another. Our service of humiliation must be open and sincere, that nothing may be hid from God, as the Beast though we cannot see it within, while it is undevided, but when cut asunder we may perceive all the intralls and the heart and the liver, and all the secreter bowels, whether the Sacrifice be sound. Oh let us manifest ourselves so truly humbled, that the blood of our Sacrifices may be poured out before God, such a sacrifice was that Congregation, Act. 2.37. of whom the Story witnesseth, that they were Compuncti cordibus, pricked in their hearts: Peter had preached unto them Christ Crucified; Now when they heard this, they were pricked in their hearts and said, Men and brethren what shall we do? Sin runs freely in the veins of every man, too abundantly freely in them that are of a plethoric state, and therefore Blood-letting cannot but be profitable. Let me prescribe you that Physic now, and what ever Physicians will tell you of the extreme heat of this present weather, and of the sign, yet take the word of a Divine for the prescription, who dares warrant ease unto your souls in this course. I have done with the first Doctrine that I propounded, That a broken heart and contrite Spirit is God's Sacrifice: The second is this:  
That such a Sacrifice of a Brokenheart,  
God will not despise.  
There is more in that phrase than the words seem to deliver, God will not despise, that is, God will accept. He is pleased with such a bruised Offering, as we have it confirmed in a comfortable promise in the place before alleged concerning the Incense; The pure and holy perfume must be beat very small, and put before the Testimony in the Tabernacle of the Congregation, where, saith God, I will meet with thee: Exod: 30.36. The Septuagint reads it, Whence I will be known to thee; And the Chaldee Paraphrase thus; Where I will appoint my Word unto thee. Both setting out God's gracious acceptation of such a Service. Besides, the Word of the Text doth enough confirm it; The broken heart is called Gods Sacrifices, the construction is better in Divinity than in Grammar, a word of the Plural is used, as if he would show us, that this contrition and humiliation is in stead of all other legal Sacrifices. Will ye see it yet clearer in a word of promise; joel 2.13. Rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious and merciful, who knoweth if he will return and repent, and leave a blessing behind him. But if this leave it doubtful, that of the Prophet Esaiah will remove our fears; To this man will I look saith the Lord, even to him that is poor and of a contrite spirit, that trembleth at my Word. Esa. 66.2. They are happy upon whom God looks, where he bestows the eye of his favour. That great God who beholds the proud afar off, as if he knew them not; he looks after the Contrite, or looks to him, (as the word is in the Prophet) he affords acquaintance and hath respect unto his state. And because the  are cast down and dismayed in themselves; therefore another promise is express; For thus saith the High and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the contrite ones. Esai. 57.15. The tears of Magdalen were received and praised; The Publicans humble striking of his breast was observed at the door of the Temple; The bitter weeping of Peter after his sin was remembered; God despiseth not such; did he accept the possessed Magdalen, the notorious Publican, Peter the denier, when they were now blubbered, and had no other beauty, but that beauty which their tears gave them? And will he reject us? Will he reject us when we come in the same posture? Nay he will not despise such Sacrifices, such Sacrificers. It needs not a farther proof, I hasten to a brief Application.  
1. Use. It learns us how God and the world differ in passing their Censure and affection. Carnal men make sport at the , and deride their contrition. While David mourned like a Dove on the housetop, you may hear himself complaining how he was abused; Psal. 69.10.11.12. And in another Psalm, he pictures forth in his own case the very lively image of a man mortified; That he was poured out like water, and all his bones were out of joint, that his heart like Wax was melted in the midst of his bowels, his strength was dried up, and his tongue cleaved unto his jaws; he was so macerated that they might tell all his bones. Now he was a spectacle for gazing worldlings; as he was his own torment, he was their wonder, they knew not what to make of him; They look and stare upon me, saith David; and when he was now down, they were ready to devour him, and gaped upon him with their mouths, with words both of scorn and threatenings. But in this case, God otherwise esteems him, as himself professeth it; He hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him, he heard. Psal. 22.14.15.17.24. God deals not as a false friend who hides away his face from his brother's extremity, or is deaf to his Complaints when he is brought low: but favourably respects and cherishes those that walk sadly in the apprehension of their sin.  
2. Use. It affords us great encouragement to draw near with our Offering, when we know that God will not despise it. We are now equalled with the Richest who can bring most into God's Treasury, and are able to bring the fairest and fattest Sacrifice to God's Altar, theirs shall be but accepted, and ours which is the same privilege, shall not be despised. He that hath nothing to give but himself, if he give himself, gives what God requires of him: for he calls for the Heart, and the Apostle hath told us what we may present; Rom. 12.1. I beseech you that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. But chief this Offering is acceptable, when the heart is contrite, for saith the Lord, to him that is poor will I look. Let not our unworthiness discourage us, to maintain these or the like Scruples: Will God look upon such poor abject worthless Wretches? If I should offer any Service, would he not contemn both it and me? If I were more worthy, I would then draw near him: as I am I dare neither sue for entertainment nor expect it. Away with such proud reasonings, such shows of humility: would we be challengers rather than beggars? But if we truly see ourselves vile, and are as low in our conceits as our words pretend; we shall have the speediest access; and shall soon receive because we beg. Thus much of the first part of the Text, The truth delivered. The time calls me off, that I can add but a few words of the second; which also if I had time, would not naturally afford many.  
2. The manner of delivering of that truth.  
1. In a Meditation; The Sacrifices of God are a broken heart.  
2. In an Ejaculation; A broken and contrite spirit, O God, thou wilt not despise.  
He contemplates a comfortable passage, and then raiseth up himself in a quick and speedy recourse to God. Let us so learn to Read, to Hear, than we shall read and hear with profit, and not more with profit than with comfort. Read and Breath toward heaven; God hath breathed on the Scripture, if we would be acquainted with the divine will, we must breathe again to God. Our ejaculatory prayer may have a constant and speedy intercourse between God and his revealed will; when we hear a Message from heaven in our ordinary attendance upon Preaching, we may speed to God in the very Act of Hearing, that God would clear such a mystery, fasten such a notion, lay near such an application. When we read the Scriptures, let us meditate, and pray, that what we meet with which may be suitable to our condition, may be closely applied and made ours. Methinks it fits the state and life of a Christian to be much in meditation, and as much in prayer, specially in this use of it, The darting of the thoughts, for it argues acquaintance. The solemn prayer may be for a form only, and so we may deceive ourselves in exercising of it; but this shows we are acquainted with Heaven, when our recourse thither is familiar and frequent. When we are to deal with strangers, our Negotiation is attended with Ceremony of behaviour and speech; But upon all occasions we can visit and speak to an intimate friend. I would not have reverend and trembling demeanour neglected in our most private Accesses to the infinite Majesty; yet let us use our privilege, to be often with God, to live much in Heaven, to be sparkling upward; winging up our souls in an heavenly conversation, at once bestowing our thoughts upon what is holy, and our prayers to the Holy One.   
PSAL. 51.18. 
Do good in thy good pleasure unto Zion: Build thou the walls of jerusalem.  
PRayer is likely to gain Audience, when we come stored with arguments from the covenant and promise: when we come qualified in ourselves with such contrition. But there is still another duty which refers to this head, that as our wisdom leads us to prayer for ourselves; so our charity must direct us to pray for others, without which we cannot be assured that we shall be heard in our suits. I have therefore now again attended upon David, in the method of his double petition.  
1. His petition for himself, and the promise added; Vers. 17. Of which I spoke elsewhere lately, and in the hearing of most which are now present.  
2. His Petition for his kingdom, in the Verse which I have chosen and read, in which (to come presently to the matter) we may observe these particulars.  
1. Who it is that prays; David.  
2. Whom he prays for; Jerusalem, Zion, the Church.  
3. What he prays for; 1. The Church's restauration, Do good. 2. The continuance of the Churches restored happiness; Build up the Walls.  
4. To whom he prays; Thou.  
5. How, the manner of his prayer; In thy good pleasure.  
Here is much work laid out for a little time, and therefore that I may not injure the Text, nor defraud you of any part which naturally flows from it; I shall endeavour to follow every part: and because every part, therefore very briefly.  
1. He that prays, is David; upon which circumstance I have given my thoughts leave to please themselves with three Observations, natural and useful.  
I. Observation or Doctrine; that, The spiritual estate hath its changes.  
That same David who was formerly so dejected that he scarce dared to pray for himself, now hath gotten courage to pray for others. Who could speak more droupingly, more abjectly, than he in the former part of the Psalm? He calls for mercy, and having no hope in any thing but mercy, he only is bold because he sees a multitude of mercies, and those tender ones likewise, According to the multitude of thy tender mercies. But now he is raised from that dejectedness, and dares look up to God in the behalf of others. He was often acquainted with such changes; sometimes we hear him saying, as if he were already dead with the fear of death; I shall one day perish by the hand of Saul: at another time we may hear him triumphing, as if he had a strength beyond his strength; I will not fear what man can do unto me. It was likewise the case of Job, sometimes languishing under his torments he curses the very day of his birth, & chafes with every one that speaks; at other times, conquering his pain, he can dispute stoutly against the uncomfortable Arguments of his froward Visitants. I'll instance but in one more, in Peter; he is ready now in the strength of his faith to leap overboard to walk upon the Water, but presenly gins to sink, and then he trembles, because of little faith: at one time he is courageous for Christ, and draws his weapon in his defence; at another time, he shamefully denies him. So that it is with our souls as many times with our bodies; sometimes we find ourselves full of life, active, apt for business, merry, witty, pleasing to ourselves and others: sometimes dull and indisposed, unapt for any thing but sleep, troublesome to ourselves, and a burden to our company. So, sometimes we can pray with life and zeal, at other times fit for a slumber than Devotion: so also in other duties. And the Reason may, among others, be double.  
1. Because the ground of distemper remains in every Christian; a relic of nature, and a principle of grace, which strive against one another, and from that conflict is this distemper, this change. That as where the vigour of youth, and the remainder of a disease continue in the body of a man, he is often sickly and oft again well; not kept in his bed, because of his vigour and natural strength, yet not in perfect health, because he is still struggling against the disease; so is the Christian, there are in him contrary principles, both are working; in some things nature prevails, in some other, grace; and the man for the present changes to the side that hath the victory.  
2. Because besides that ground within, he meets with changes from without. When we so much use the Creature, that we surfeit upon the use, than we grow distempered in our better part, we grow very dull in our holy service; but when again we awaken our thoughts, and set our joy on God, than we are more lively to his service. The soul apprehending sin, grows sad, apprehending mercy, it than takes comfort; so accordingly it walks dumpishly or cheerfully. When we meet with strong temptations, which not only foil but overthrow us, we go on dismayed, yielding, yet ashamed of the conquest; when we meet with powerful encouragements, we find ourselves lightened, and now, if not able yet willing to live as Angels rather than men.  
The use of this will be profitable, for instruction, reprehension, encouragement, and exhortation.  
Use. 1. It instructs us in three profitable truths. 1. In the difference of the estate of men carnal and regenerate. Men merely carnal are always diseased, and their disease continually working; but the regenerate, though they have some qualms, yet the sincerity that is within, works forth the distemper again. Sickness in an old man overcomes him, because there is not a native heat to encounter it; but though sickness may befall a young able lusty body, the natural strength encounters and prevails against it. Such a principle of grace is strong & working in the regenerate, that drives out the poison which may be any way received; and sincerity (like a fire under a Vessel of water) boyles out and purgeth away the scum.  
2. It instructs us to the discovery of those who are of the best temper, such namely as have the fewest Changes in their spiritual estate. It argues much health and an excellent temper and furnishment of grace, when we are constantly disposed unto good; for so much distemper as there is, so much nature. Those Christians than are very happy, that are still equal, that have a scale of their passions which are equally and proportionably balanced in all conditions, whereas in some the scales are never or seldom even, but sometimes their fear weighs down the rest, sometimes their sorrow, sometimes their joy, sometimes their anger. But they are happy that have a sweet and even tune ableness, and come nearest unto perfection; as, if there were an exact symmetry and proportion of Elements in Elementates, there would not be a dissolution.  
3. It gives us a little to look after the happiness we shall have in heaven: there we shall have no ill health, no distemper; but shall meditate and praise God freely, cheerfully, as the Angels do. Here we complain often, our Heads, our Teeth pain us, our bellies, our all parts are afflicted; so we complain of blindness in our understandings, of deadness in our affections, of rebellion and perverseness in our wills; that we can do nothing as we ought to do, as we desire to do: But there shall be no complaining, no cause of complaining, we shall be freed from changes, from the grounds of our changes.  
Use. 2. It reproves two sorts: 1. The unwarrantably bold, such, as if their strength could not be overcome, nor they change, dare venture upon any temptation. Like young men that were never acquainted with sickness, they will go in any weather without fear of the extremities either of heat or cold, and venture upon any dish, what ever the Physician prescribe, pretending their stomaches are hot and able to digest them. Such are the forward venturing of some, upon any businesses, upon any company, upon any recreations, not considering how easily they may distemper themselves, and, if not lose their integrity, yet forfe it their comfort.  
2. It reproves, such as are ready to censure others for their failings, that censure them for no Christians, because not lively or strong ones. Men may be dangerously sick, and yet still alive; let us be charitable towards our brethren's infirmities, for they are not to be concluded dead as soon as diseased.  
Use. 3. It speaks encouragement to them that are sad-hearted when they find not themselves answerable to what they should be, to what they have been. Some fear their estate is not good, because not always right; They complain, they could have wept at a day of humiliation, trembled at a judgement denounced, rejoiced in a comfortable promise: but now they cannot, or at least not sometimes. Indeed, here is matter for our humbling, for our deeper humbling, but not for despair; for though there be distemper, there may yet be life: which likewise proves itself by this, that we are but sometimes so; whereas if we were dead there would be no stir at all.  
Use. 4. Lastly it exhorts us to live physically, to be much in observation what our temper is, how we are disposed: let us be careful and fearful of ourselves, labouring to be much acquainted with the state of the soul, how we thrive, or whether we impair in our health: let us not venture on such things as may be hurtful for us, but choose what is wholesome; that we may be good Physicians to ourselves, and as much as may be, hinder our distempers.  
II. The second observation is this; that, The assurance of mercy for ourselves, makes us confident to beg mercy for others.  
David was almost afraid to prefer his own suit. He begs humbly, but he begs in faith, and believes his sin is pardoned, as may appear by the very manner of his praying, and continuance in it; but now he spends not all in his own behalf, but remembers Jerusalem, and becomes her advocate in the same Court. So Abraham, because he was God's friend, that was his assurance; therefore he entreats for Sodom and her profane and impious inhabitants. Then, we may be bold, till then, not: and for this Reason.  
Because there is no ground of confidence for others: for while sin lies upon the conscience unpardoned, it makes men tremble. Can a Malefactor pray for a Malefactor? With what face could a thief indicted at the Bar, entreat the Judge to be favourable to another thief that stands at the same Bar with him? We must have Relation to, and Interest in him to whom we prefer a suit of that nature. If we were to deal with a Stranger, to make request to him about any matter, we first use the mediation of an acquaintance or friend to make our entrance; much more when we negotiate with an enemy. How shall they that are Strangers, that are adversaries to God, hope to speed? Let me apply it briefly.  
Use. 1. This shows you the reason of that method which you may observe to be ordinarily used by Ministers and others in their prayers, especially on such occasions as these of our meeting to fast and pray; We first humble ourselves unto the dust, and call for pardon upon our unfeigned sorrow and repentance; and then we proceed to remember others, to pray for the Church, to beg mercy for the distressed, than we entreat for Lancashire and our other neighbour Counties, for whose sake we assemble.  
Use. 2. It shows us what unprofitable, unserviceable men those are that are carnal and unregenerate; they have no interest in heaven, they have no encouragement to appear before God, and therefore have no confidence to be helpful to their brethren. They oft make a great show in the world, as if they were able to do somewhat; but they are like some vainglorious Courtiers, who when they come down into the Country, talk what power they have with my Lord Keeper, my Lord Treasurer, with my Lord, my Lord, and fill their speech with great names, and sometimes of the King's Majesty himself; but indeed they are obscure unknown men, they have no interest in his Majesty, they have no power at Court at all: Such are Unregenerates, they have no knowledge, acquaintance or power in the Court of Heaven, they cannot prefer one Suit if we should need them. Such, upon whom God hath mercy in the pardon of their sins, such are the only powerful ones. We pray for plenty, and they consume: We pray for continuance of health, and they enjoy it: they are of themselves unprofitable to the neighbourhood and Country wherein they live; nay, very hurtful, such as would bring down plagues & judgements, if God were not merciful to the elect, & unto them for their sakes.  
Use. 3. Let us therefore labour for assurance of God's favour, that our sins be freely pardoned, that so we may be profitable to others, and with confidence may pray for them; which we cannot unless ourselves be righteous, for the promise is but to such; that the prayer of the righteous man prevails.  
III. The third Observation is this; that, Mercy to ourselves makes us compassionate towards others.  
David might have ended his prayer at the seventeenth Verse, but having received mercy, he is merciful to Zion. God's children desire not to far well alone, but would have mercy imparted. Which they do;  
1. Because they apprehend by their own case how sweet and behooveful mercy is.  
2. Because graces are not alone, but where a living faith is, there is a working charity: where there is faith to lay hold upon mercy, there will be charity to desire others may be partners in it: I'll but touch at an application.  
Use. 1. It shows us the reason why the godly pray so much for others; they are oft in their family prayers: in their more private prayers, they pray for their family, for their children, for their servants, for their friends, for the Parishes wherein they live, because they know what mercy is, whereas carnal men are senseless of it. They have tasted the sweetness and comfort of having sin pardoned, of having God's favour; and therefore cannot but desire that such whom they love, might feel and enjoy the like.  
Use. 2. It discovers the uncompassionate to be unpardoned. If ye can live in a family, and never pray for it; if ye can beget children and never pray for them; it is a great sign that you yourselves never enjoyed true mercy, but still lie in your sins, without either pardon or peace.  
Use. 3. Let us therefore as an argument of our own happiness, and for the increase of our true comfort, follow the example of David, be merciful unto, & mindful of others. I have ended my thoughts on the first circumstance employed in the Text; who it was that prayed.  
2. The second part is, For whom David prays; for the Church, set forth by these two names, Zion and Jerusalem: They were distinct, yet when the Scripture names One, it understands Both; and when Both, but One and the same thing, the Church: which David being a member of, prays for. That Observation which I would make useful to you, is but this one:  
That 'tis fit the members of the Church, should pray for the Church.  
The Saints have been wont to do so, as I might show you by many instances, if it were not an unnecessary spending of the time, to them that are acquainted with Scripture Story; but I will rather confirm it by Reason.  
1. It is fit, because so while we pray for the Church, we are wise for our own particulars, and pray for ourselves; for in Homogeneous bodies every part is the same with the whole.  
2. We are to that end members, that we might be serviceable to the body. The Commissures, Joints, Nerves, Tendons, are all to this purpose; the Bonds and Relations, Religious, Civil, Oeconomall. It is so in the natural body: The members that are fitted to that service, according to the measure received, do communicate. The stomach receives nourishment, concocts it, is nourished itself, casts out excrementitiall matter, sends much to the Liver, which disperses what it receives, when it is made fit for distribution; & the whole is fed. This the Apostle expresseth fully: The whole body being fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love, Eph. 4.16. Where there are two words used by the Apostle very significative; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that there is a fit order, and a close. The members are proportioned and compacted, and therefore should supply to each. We may make use of this.  
Use. 1. For reprehension. It deservedly reproves the senseless, that though they name themselves members of the body, yet are not sensible of the body's pain. A piece of wood may be proportioned to the shape of a leg, and so fastened to the body, that it is used as a member, but it feels no pain though the whole body be diseased, no, not if you prick the thigh or knee, the nearest parts unto it, yet it feeleth not, because it is but a wooden Leg. They manifest themselves such, that are not afflicted with the Church, or not affected, men that live but only to themselves. It is a bad Motto, Sibi natus, sibi vivit: for they are but mere pieces of earth that are borne to themselves, that live only to themselves. Yet such is the course of the careless among us, they mind only their profits, or their sports, attending either wholly to the Plough, or, which is worse, to their horses, to their dogs, or to their pots, and in the mean while have no care or thought of the Church, or how it goes with the common cause.  
Will ye take notice of that fearful imprecation of the Prophet David? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, If I prefer not Jerusalem above my chief joy. Psal. 137.5, 6. How justly might that curse befall our forgetfulness and neglect? We deserve that these hands of ours which we stretch to heaven, should whither, and be made unable for any motion: that these tongues with which we speak to one another, with which we complain our wants, and call to heaven for mercy, should be made dumb, and cleave (for want of moisture) to the roofs of our mouths: that seeing we neglect to speak for Jerusalem, we might not be able to speak for ourselves. But that of the Prophet Esaiah deals the blow more home to the unsensible; who are careless of the Church's glory and increase: The Nation and Kingdom that will not serve thee shall perish, yea those Nations shall be utterly wasted. Esa. 60.12. We are bound to do service unto the Church; and as we may fear that our Nation shall some way be smitten if it put to no hand to the public cause which is likely to gain something by Swedens' Forces and the confederacy of the Saxon Elector; so we may fear that particular places must bring in their accounts how they have been helpful: if we send not over at least the joint forces of our prayers to attend upon the Armies, we cannot assure ourselves of that we pray for here, the staying and preventing the present mortality; for the Nations that serve not the Church shall be utterly wasted.  
Use. 2. If it be the duty of the members, let us be exhorted to the duty, to be mindful of the Church in all our prayers. O! pray for the peace of Jerusalem; they shall prosper that love thee. Peace be within thy Walls, and prosperity within thy Palaces, Psal. 122.6, 7. So David prayed, so let us pray with David, especially having so great an encouragement; They shall prosper that love thee: which was the motive that Jeremiah used, that they should pray for the civil estate of Babylon; Seek the peace of the city, whither I have caused you to be carried away Captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace, Jerem. 29.7. But it is most certain concerning the City of God, In the peace of that, we shall have peace, without it, none: & therefore be affected as the Church is affected; Rejoice ye with Jerusalem and be glad with her, all ye that love her; Rejoice for joy with her, all ye that mourn for her. Esa. 66.10. But that I may not departed from the Text, I shall urge this by no other motives, than such motive as may be had from the consideration of the Church itself under the names used by the Psalmist, Zion and Jerusalem, in the moralising of the history; 

1. Of the Situation.  
2. Of the Privilege.    
1. The moral consideration of the Situation of Jerusalem will give us some motive to remember it.  
1. It was sited (though not exactly, yet in the general account) in the midst of the holy land, and the known world. That may note the perfection of the Church, the Centre to which is a confluence of all other lines from the Circumference, The Sun that cuts the Aequator, and in the midst of the Firmament is the world's beauty, The heart that being principal in its sovereignty hath a principal place for its operations, The navel that ties and knits together the veins and carrying instruments which meet there; all tending to express the perfection of the Church, which if for no other reason, yet challengeth our memory; beside, that all who shall be saved must meet together in the bosom of the Church, without which there is no salvation.  
2. It was Hilly, therefore called Mount Zion, and the phrase is usual of going Up to Jerusalem. So is the Church in the time of the Gospel described by Micah; But in the last days it shall come to pass, that the mountain of the Lords house shall be established in the top of the mountains, and it shall be exalted above the hills, and the people shall flow unto it; and many Nations shall come and say, Come, and let us go up to the mountain of the Lord, and he will teach us of his ways; for the law shall go forth of Zion, and the word from Jerusalem, Micah 4.1, 2. So likewise, Psalm. 87.1, 3. His foundation is in the holy mountains: Glorious things are spoken of thee, O City of God. But that which is our motive is in this, that because hilly, therefore it is strong above the reach of malice, and we may find safety in it; for the Hill of God, is as the hill of Basan, an high hill as the hill of Basan: and in another Psalm; He hath built his Sanctuary like high Palaces, like the earth which he hath established for ever, Psalm. 78.69. Our safety lies in this, that we are in the Church as in a defenced place, and must endeavour to preserve it as a fort or garrison wherein we lie entrenched. Besides, it is that high safe Road, which leads us unto heaven; that as the Valley of Gehinnon lay under Jerusalem; so, the way of life is Above to the wise, that he may departed from Hell beneath; as Solomon applies it, Pro. 15.24.  
3. They were formerly two several Cities, One was in Benjamins Lot, the other in Judah's; Zion which was Judah's, continued in the Jebusites hands till David was King, who by conquest made them both one; according to that in the 122. Psalm, Jerusalem is builded as a City that is compact together. The Church likewise is now but One, since Christ came, the Conqueror; there is no partition wall, but Jebusites and Jews both inhabit together; as the Apostle speaks; Now in Christ Jesus, ye who were sometime fare off, are made nigh by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the mid-wall of partition between us, Ephes. 2.13, 14. All have now an interest in the Church; and it being but One, we are bound to pray for it by one common bond.  
2. Beside the Situation, the prviledges of Zion and Jerusalem may afford us some motives: the privilege; 

1. Of Sovereignty.  
2. Of Holiness.  
3. Of Love.    
1. It had the privilege of Sovereignty, it was Caput and Sedes Imperii, the Metropolis of the Land, Wither the Tribes go up, the Tribes of the Lord, for there are set Thrones of judgement, the Thrones of the house of David, Psalm. 122.5. The Church hath such a Sovereignty, the Chief of all Societies, the Princess of all other Monarchies: for, all that are of the faith, wheresoever they dwell, yet are free of that, as the mother City. The Reubenites, Gadites, and Manassites, who had their inheritance beyond Jordan, were fearful, lest in time to come, the rest of the people of Israel should say, What have ye to do with the Lord God of Israel? Therefore they build an Altar in remembrance of this, that they might not lose their right in Jerusalem, that they were free, and of the kindred, though they had their dwelling beyond the flood, Jos. 22.22, 23, 24. The Church is the head City to which all the Nations flow, built upon Common ground, and to which all believers have a claim, as Saint Paul speaks; Ye are no more strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, Ephes. 2.18, 19 And who will not pray for the head City of the Nation to which he doth belong?  
2. The privilege of holiness was also great; for, thither the Tribes went up, unto the Testimony of Israel, to give thanks unto the Name of the Lord, Psa. 122.4. And God's house was there, as the Psalmist adds in the ninth Verse, Because of the house of the Lord our God, I will seek thy good. So it is called by Micah in the place alleged, and by Isayah, Isai. 2.3. And the Evangelist calls it, The holy City; Mat. 4.5. The Church now is likewise holy, as Joel prophesied of it; Ye shall know that I am the Lord, dwelling in Zion my Holy Mountain, then shall Jerusalem be holy, Joel 3.17. Therefore, let it be our resolution, because of the house of the Lord, to seek the Church's welfare. But this motive will appear more in the next.  
3. The privilege of Love which is manifested to the Church,  
1. That God dwells there: He refused the Tabernacle of Joseph, & chose not the Tribe of Ephraim; but chose the Tribe of Judah, the Mount Zion which he loved, Psal. 78.68. David further expresseth it, that God dwells there with delight; For, the Lord hath chosen Zion, he hath desired it for his habitation; This is my rest for ever, here will I dwell, for I have desired it. Psa. 132.13, 14.  
2. God appears there, and in that, the Bush that burned but was not consumed was a type of God's appearance in the Church, Exod. 3.2. I will go now, saith Moses, and see this great sight, why the Bush is not burnt; And God called unto him out of the midst of the Bush. The place where Jerusalem was, was called, the Land of Moriah, because of Gods appearing, where he made himself known unto his people: In Judah is God known, his name is great in Israel, in Salem is his Tabernacle, Psa. 76.1, 2. If we would see God we must wait upon him in his worship, we must visit him in his holy Temple: for to his Worshippers he shows his face, and makes known his glory.  
3. To it he makes gracious promise; and to others in it for her sake. I will abundantly bless her provision, and will satisfy her poor with bread; I will  her Priests with salvation, and her Saints shall shout aloud for joy, Psalm. 132.15, 16. Is not this an evidence of love? But further; See David describing God's love in stirring up the people's thankfulness, Psa. 147.12, 13, 14. Praise the Lord, O Jerusalem, praise thy God O Zion: for he hath strengthened the Bars of thy gates, he hath blessed thy children within thee. He maketh peace in thy borders, and filleth thee with the finest of the wheat, Shall God witness his love, and we our neglect? If we be not conscionable in the duty, let us at least be wise, to favour whom the Lord respects. As it is therefore fit for the members let us pray for the Church, for with this only motive I will leave both the exhortation, and this second part of the Text, for whom David prayed.  
III. The third part is, What he prays for; 

1. For the Church's Restauration.  
2. For her Continuance.    
1. David prays for the Church's Restauration, That God would do good unto Zion; for his former sin had brought an harm upon it, and God was offended. I would briefly make this useful in two Observations.  
I. The first Observation. That sin is of so public an harmful nature, that it reacheth, beyond the person that sinneth, unto others.  
David sinned, and his people suffered: & we observe in Scripture, both; That the Sin of a Prince hath reached to his people; as in the Case of this David; because of his pride, a pestilential disease lessened his number; and he confesseth himself the cause of the slaughter; Lo, I have sinned and done wickedly, but these sheep, what have they done? 2 Sam. 24.17. And the sacred history resolves the Judgements that came on Judah unto the sins of Manasseh: Because Manasseh the king of Judah hath done these abominations; Therefore I am bringing upon Judah such evil, that whosoever hears of it, both his ears shall tingle, 2 King. 21.11, 12. And likewise that the sin of a people reacheth to their Prince; as Solomon a King hath made a grave and serious observation; Prov. 28.2. For the transgression of a Land, many are the Princes thereof; that is, There are often changes, their Princes being cut off by death. To make use of this.  
Use. 1. It shows how heinous is the nature of sin, it is like a pestilence that takes hold and consumes. Politic Writers have distinguished of men, that they may be good common-wealths-men, though bad Christians; but surely, according to the truth of the notion, such a one is malum publicum, though he may be bonus cives; and  his relation be unto the Weal-public, if he be wicked, he is harmful; and like a fire that consumes what is near him, and would consume the world, if God were not more abundantly merciful.  
Use. 2. Let us then be careful that we harm not society: if we will not be religious, let us yet be merciful. Oh spare the Country, bring not the plague upon it, you that live impenitently: bring not upon us a swift judgement, which so long as your sins are violent, we cannot but expect.  
II. Second Observation. David, that sinned, prays. There is much equity in that, that they which make the wound should provide a plaster. I must not weary you, and therefore will name two Uses.  
Use. 1. It condemns a careless generation, that are forward to sin, but backward to pray. The Drunkards, Swearers, Whorers, Sabbath-prophaners, Worldlings, Oppressors, Pleasure-mongers, and the rest, such as they, are they that hurt us; but of all others, these are most backward to come unto our Fasts. Unjust cruel wretches, that without compassion can do injury, but have no hearts to use the means for prevention of judgements.  
Use. 2. Let us show ourselves just to the places where we live; be ready to seek God, and to use all means to pacify God's wrath. Let us weep over the sins that we have committed, & the hurt that we have done by our sins; and let us use David's course and method; pray as he: Lord pardon our sins, and he merciful to our County.  
2. David prays for the continuance of the Churches restored happiness, in these words; Build up the walls: noting the Church's need, and that her condition here is not perfect; which will give us leave to draw out, and touch upon two brief Observations.  
I. Observation. That the Church stands in need of walls.  
We need not doubt the truth of this, when we consider the multitude of her enemies, and their great envy at her peace; so that Nehemiah had good reason in his time for his care in building: and for that reason, the good providence of Almighty God hath taken a course for his people's safety, to wall them about, that his spouse might be a garden enclosed, Cant. 4.12. a Vineyard compassed round with an hedge, and strengthened with a Tower built in the midst of it, Esai. 5.2. I'll not enlarge so plain a matter; but for the use of it.  
Use. 1. I must needs condemn, 1. Such as trust in the bare name of the Church, as if therefore they should be safe, only because they can plead, The Church of God is in the Land. But it is as insufficient a plea as that of the Jews, The Temple of the Lord, The Temple of the Lord; for the Church itself hath need of walls of defence.  
2. But fare greater is the sin of such as pluck down the walls it hath, and lay it more open to invasion. There are some false and treacherous men that have ill will at Zion, being of that cursed brood of Edom, they say, Down with it to the ground; I mean (besides the pleaders for Baal) such as are profane and impenitent in their lives. They shall smart for it, whosoever they are, and shall at length receive the doom of Traitors.  
Use. 2. Let us be friends to the Church, and do what we can for the establishing of her peace, and the building of her walls. Endeavour the assurance of God's love, that the love of God may be the strongest wall. Entreat for, and wait upon divine Providence, because the Providence of God is our wall. Live answerable to the holy Gospel, that the Gospel, being continued to us, may defend us: for if that be removed, our fence is broken down; and for our part, by our unanswerableness to it, we make great breaches, so great, that it is our wonder, that God goeth not thorough and leaves us; that the adversary rusheth not in, to ruin us. Oh that at length we were suitable in our lives to that holy Gospel; that the Church might also have the wall of our holiness, which though of itself it be but slight, yet, when it is of God's building, it will hold out and give strong resistance to any adverse power; nay God himself never enters as an armed man, but when there is a breach in the holiness of a people. Let us endeavour to be living walls; that as that Grecian City which being unwalled, the Ambassadors of another City wondered, and demanded the reason: some of the chief Citizens pointing to the Bands of some able young men, These (say they) are the walls of our City. So let it be our endeavour, that we may be walls unto the Church, and to the places where we live.  
II. Observat. That the Church is still unfinished, and wants some of her beauty.  
While there is building, the structure is not finished; no perfection till the last stone be laid. It is so with graces, men still are to be built up farther, and by the use of the Ordinances are edified to the most holy faith. It is so with Arts, they have not attained their Apex, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but men still invent and add to the Palaces of philosophy and all other humane learning. Nor is it convenient to the very condition of the Church, while it is, in Via; that it should be perfect. It hath a perfect rule, so that it needs no traditions to be added either for strength or beauty; but it is not perfectly answerable to that rule.  
Use. Let us only make this Use, to pray unto God, 1. That the strength & the beauty of the Church might be still increased; that the King's Spouse might have her clothing of wrought gold, and be brought unto the King in a raiment of needlework, Psalm. 45.13, 14. That at length the Isles, and the ships of Tarshish might bring their Sons from far, their silver and their gold with them, unto the name of the Lord our God, and to the holy one of Israel; that at length, according to the promise, The Sons of Strangers might build up her walls, and their King's minister unto her, Esai. 60.9, 10. Entreat of God that he would put fresh beauty upon his Chosen, that she may multiply as the Bud of the field, and increase and wax great, and come to excellent Ornaments; that she may be clothed with broidered work, decked with bracelets, have a jewel on her forehead, and a beautiful Crown upon her head, that she may be perfect through his comeliness, which he puts upon her: according to the beauty of Judah described by God himself, to the upbraiding of her ingratitude. Ezek. 16.7, 10, 11, 12, 13, 14.  
2. That her full glory may be hastened, when the holy City the new Jerusalem, shall be prepared as a Bride for her husband. That the building might be raised to its full height; that the kingdom of God's glory may come, which is the expectation of the Saints. Even so, Come Lord Jesus. The Spirit and the Bride say come. This is the fourth part, What he prayed for: of the rest in a few words.  
FOUR The fourth particular is; To whom he prays. Do THOU good; Build THOU. He prays to God, whom he knew onelyable to hear what he said, and to grant what he knew fit. I would have observed:  
I. That God is the Church's safety. If he build it, it shall be strong: if he cover it, it shall be safe: if he do good unto it, it shall be happy.  
II. That to God we must have recourse for our safety. They are usual and known notions, and therefore I am less sorry that I have not time to speak of them: Only, let us take notice, & make a due use of our knowledge, to speed unto God, and to refuge ourselves under the Almighty, and pray; Lord help, for it is time for thee to put to thy hand. I hasten to end with the fift and last part of the Text.  
V How, or in what manner he prays. Do good in thy good pleasure, or, in thy good Will. That which I would observe is this;  
I. Observe. That God's motive is himself. There is nothing, ad extra, that sets God on work in the bestowing of his love. There is much that may move God to anger, according to our humane use of speaking; and therefore it is safe to resolve our own perdition to ourselves; that judgements temporal, but especially eternal damnation is because man hath sinned; yet in this we take away nothing from God's absoluteness and sovereignty; for, in his bestowing of his love, we acknowledge all to be free; and though heaven and salvation be not granted but to them that have done good in this life; yet we may resolve our eternal choosing unto free pleasure, or good pleasure; as here: Do good in thy good pleasure; because there could not be found in them, what might move or draw God for to love them.  
II. Observe. That we must use that motive when we deal with God.  
I have formerly spoken of some other arguments in prayer, as the Covenant and the promises, but in the use of them, in the ultimate resolution we bring all to good pleasure. There must be an universal resignation of our choices and desires to God; and then we pray,  
1. Wisely: when we can content ourselves with his provisions, and sue for what he is delighted in, and pleased to give us.  
2. Then we also pray humbly, when pleased to receive what he is pleased to carve us; as we have seen a wise and awful mother disposing to the Trenchers of her children, not what they, but what herself thinks needful for them; and they receiving what is laid before them: without finding fault, without curious appetite after another bit, or a better dish.  
Let us learn thus to pray, and know at length that Art & Skill that prevails with God; Be pleased with what he proportions us, and be humbly and submissly content. Use the argument, and especially neglect it not, in the behalf of the Church: Pray David's prayer often, Do good to Zion in thy good pleasure: Pray the Church's Prayer often, Ne irascaris Domine: Pray often the prayer of the Priests & Ministers of the Lord, Be favourable, O Lord, be favourable: Spare thy people O Lord, and give not thy heritage to reproach, that the heathen should rule over them; Wherefore should they say among the people, Where is their God? They are of low and unworthy thoughts that Centre themselves in themselves, that have no respect to what is abroad, that have no care of the holy Church of God; & I dare be bold in the censure, they are no Citizens of the new and heavenly Jerusalem, that are no friends to Israel while it is warring in the Camps. Let us show ourselves friends in our mother's Cause, fight by our prayers, our spiritual weapons, against the Turk, against the Pope, against Judgements, the Pestilence, Scarcity, & the Sword. If we would have comfort to our consciences, if audience to our suits in our own behalf, let us remember Zion; for then the promise is, They shall prosper that love thee. Pray for the King's Majesty, pray for the state of these kingdoms, pray for the King of Swedens' Army, pray for our English Forces, pray for the distressed in Bohemia, in the Rhine, in France; and in one word to comprehend these and all; pray for the peace of Jerusalem: for our Brethren and Companions sake let us now say; peace be within thy Walls, and Prosperity within thy Palaces.   
MATTHEW. 3.7, 8. 
But when he saw many of the Pharisees & the Sadducees come to his Baptism, he said unto them; O generation of Vipers who hath warned you to flee from the wrath to come?  
Bring forth therefore fruits meet for repentance.  
OUr Assembling for prayer continue, because the cause continues; We have waited so many days at the posts of God's house, and yet have not hearing. Let us find what deaffens the ear of God, whether Reformation hath been wanting to our Humiliation, for to that David ascribes it, Psalm. 66.18. If I regard iniquity in my heart, the Lord will not hear my prayer. There must be a Real prayer, as well as a Vocal; otherwise, hypocrisy will hinder our Audience. I have therefore chosen to continue my method: to the large discourse of prayer, to add a seasonable discourse of Repentance, the second remedy that we are to use for the removal or prevention of evil.  
The Text is part of the Baptists sermon, and so far as I shall make use of it, we may consider in it;  
1. To whom it was preached: To the Pharisees, Sadducees and the multitude.  
2. The sermon itself; which is,  
1. Hortatory to repentance, from the seventh Verse to the eleventh; wherein we have:  
1. The proposition, or main exhortation, Ver. 8.  
2. The Arguments; Ver. 7. which are two: 1. Their sinful state. 2. Their unsensibleness of danger.  
2. Doctrinal: Ver. 11, 12. But I will not cut forth more than I shall use; and therefore come to the first part.  
I. To whom the Baptist preached: Saint Luke tells us there came a multitude; The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth the mixed company or throng, which our English word doth very aptly express, a Rabble, which I think was borrowed of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rob, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabab, to multiply. It was a mixed assembly of all sorts of people, and among the rest, there were many of the Pharisees and Sadducees. There were many Sects among the Jews, these were the most eminent, and the most hypocritical; yet they came together with the rest to the Baptism of John, which was then God's ordinance. I meant not to say much of this circumstance, but briefly would observe.  
I. That the Church visible is mixed, there may be Hypocrites, in our assemblies.  
This was now the Ordinance, & therefore the meeting about This, the Church: But all come; the Rabble, the multitude, and among them (whether out of curiosity or malice, or both) the Pharisees and Sadducees come likewise.  
II. That the Baptist condemneth them for Hypocrites, that seemed other to the people.  
They magnified these men for their eminent sanctity, but these are here taxed for gross, though secret hypocrisy. There is a secret hypocrisy which must be discovered and condemned. And if we take a view of their appearing holiness, we shall see what great cause we have to fear, both others and ourselves, when we find how fare we come short of their righteousness which we ought to have exceeded; which is all the use I mean to make of this circumstance.  
Our view shall be of these two particulars: 

1. What they were.  
2. What they did.    
1. We will take notice of them severally, what they were.  
1. The Pharisees had holiness in their name; they were separated men, separated from common condition, separated unto extraordinary Sanctification.  
1. They were separated from common condition.  
1. From Commerce and usual society with the vulgar people, whom they esteemed unclean and cursed; as appeareth by their scornful mention of them in the case of the Officers confession: Have any of the Pharisees believed on him? But This People who knoweth not the Law, are cursed, John 7.48, 49.  
2. From the vulgar habit, that the difference of their very garments might witness their holiness.  
3. From the usual and received delights, that it might appear their affections were weaned from pleasures and recreations.  
2. They were separated unto extraordinary sanctification and holiness: and therefore the Pharisee brags in the Temple; God, I thank thee, that I am not as other men are, Extortioners, , Adulterers, or even as this Publican: I fast twice in the week, I give Tithes of all that I possess, Luke 18.11, 12.  
1. They were so precise, they would not eat before they washed, and condemn the Disciples of Christ for profane despisers of the strict Law, that they washed not their hands when they eat bread, Mat. 15.2. And Saint Mark gives the reason why they found fault; for the Pharisees, except they wash their hands oft, eat not, Mark 7.3. They were so punctual in the observation of that Tradition, that if a Pharisee came to a place where there was not enough water both to wash and drink, he would rather choose to wash, though he died for thirst.  
2. They would wash when they returned from the market, Mark. 7.4. lest haply they might be polluted by their society with the profane multitude.  
3. They washed their Vessels also, Mark 7.4. that not their meats alone, but their very dishes might carry holiness, lest that which entered in at the mouth, might defile the man.  
4. They would not admit familiar society so much as to eat with sinners, as may appear from that cavilling Question which they made to our Saviour's Disciples, Mat. 9.11. Why eateth your Master with Publicans and sinners?  
5. But to have feasted might argue them familiar, they were therefore more precise, not enduring to be touched by the sinful: which we observe from their censure of Christ, Luk. 7.39. This man, if he were a Prophet, would have known, who, and what manner of woman this is that toucheth him: for she is a sinner.  
6. They made broad Phylacteries, for the ostentation of their holiness. The Law was, that they should make Fringes in the borders of their garments, Num. 15.38. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsitsith or Zizith, which signifieth a lock of hair, because their fringes hung like hair on their skirts; or like the branches of trees, as another word which the Jewish Writers use, Gnapaph, signifies. They were to wear these in the wings or skirts of their garments to be a Fringe, that is, a Remembrance of the commandments, But the Pharisees abused this unto hypocrisy and superstition, and enlarged those Fringes of their garments, Mat. 23.5. There are two words used by Matthew, in that place; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter of which words is used by the Chaldee, which calleth them, Cruspedim. All their works they do for to be seen of men, they make broad their Phylacteries, and enlarge the Borders. To the threads of three inches, they fastened others, which might not be less than four; and he that had the largest Border was deemed the devoutest man.  
7. They were much also in Mortification, and from their several practices they had several names and differences. One would go carelessly, and sometimes knock his head against a post or wall, This was called Pharisaeus impingens; Another would tread so softly and demurely, as if he had not feet but stumps, This was called Pharisaeus truncatus; Another sort wore an habit on their heads in the fashion of a Mortar, which both pressed them with the weight, and hindered their sight, and were called Pharisaei mortarii. I might instance their other differences, and other their expressions of holiness, as their just tithings, their liberal Alms, their two weekly Fast; but I hasten. These were the Pharisees.  
2. The Sadducees were another Sect, whom they counted very holy.  
1. They were so severe in their carriage and manner of life, that some think (though it otherwise seem to me, that they were called so of Sadoc the father of their sect:) they had their name from thence, and were called of their righteousness, Tsaddichim, Righteous or Just men.  
2. They kept so close to the Scriptures of Moses, without entertaining corrupt Traditions, that they were called Karaim, Biblers or Scripturists; and in other observations strict; some were their own proper, in some like the Pharisees. We see what they were, let us secondly see,  
2. What they did: They came from their several places, they came to the ordinance, to be baptised; to be baptised of John the new-Rivall of their holiness, and a man likely to monopolise the opinion of the people, and in that respect their adversary; they came also with the multitude, and were content to be seen in a Crowd.  
Such they were, and this they did: yet the Baptist condemneth these men for Hypocrites, who in all other men's opinion were accounted very holy. How much cause have we, both of fear and trial? Let us not believe that all are right that seem so, nor ourselves to be so, unless we have good warrant upon impartial searches.  
II. Having taken a view of the Auditors, let us now attend to the sermon itself, which I told you, is partly Hortatory, partly Doctrinal: we are only to deal with the Hortatory part; The exhortation to Repentance: and because John's method is such, first with the Arguments, and then with the proposition. His scope was to affright those arrogant Hypocrites, who boasted of their Original, and were secure: and therefore in the seventh verse he useth two arguments; One from the sinfulness of their estate, O generation of Vipers: The other from their unsensibleness of danger, Who hath forewarned you? etc.  
1. The first Argument. O generation of Vipers: In this he discovers their sinful condition, that they were the wicked offspring of wicked parents, and enemies of the Truth & the Prophets. I will pass this more briefly with three Observations.  
I. Observation. That Hypocrites are a generation of Vipers.  
The Pharisees had not only Ortum Viperinum, but they kept Naturam Viperarum. Such they were, and naturally all are such; For, 1. the Viper is full of venom: so malice and wickedness doth abound in nature. 2. The Vipers eat thorough the bellies of their Parents: there is that enmity against truth, but it is chief true of the Pharisaical, the persecuters of the Prophets and the true Church. 3. Viper's are specious in show, and as it were painted in their skins: Hypocrisy masketh itself, but with a Vizard fairer than its native proportion. 4. The teeth of Vipers are hid within their gums, but when they close them they press forth poison: such is the dissembled yet dangerous malice of the wicked. 5. The Vipers when they have bitten a man, hasten to the waters; the fittest emblem of the rest to hypocrisy, but chief appliable to the Pharisees, who had their Baptismata, their frequent Washings.  
The Use of this may be double to us:  
1. For our deep humiliation, when we take notice what naturally we are.  
2. For our serious trial, that we would examine ourselves whether we still be so.  
II. Observe. That the consideration of this condition is a motive to Repentance.  
Men are therefore more slack to repent, because they know not sin, and the nature of sin: they see not how odious, how poisonous, how miserable they are, and therefore being not sick, have no care to seek a Physician; but if we were truly acquainted with ourselves, how much we are diseased, it would be a strong motive to repent, that we might be healed.  
Use. Let us be much in this meditation, and often cast ourselves upon those thoughts and observations, that we may be truly, kindly, seasonably humbled.  
3. The Baptist discovers this consideration, to that end, that he might move them to repentance.  
But it seems too bitter an application; it might rather exasperate than amend: nay, there was much wisdom in Saint John's zeal; some must be so handled: therefore our Saviour also deals roughly with this kind of men; Serpents, generations of Vipers, Matth. 23.33. A thorn fetches blood when 'tis rudely handled, but a nettle stings most, unless we press it hard: These were nettles, and were self conceited of their holiness, and proudly domineered; therefore he is not more conscionable than wise, in that application.  
Use. It is sometimes sit to speak rough words, when the hearers conscience is not tender. We must learn that wisdom, both to observe and apply, when we meet with a Pharisee or Sadducee, to deal as John Baptist did, plainly and to the Conscience.  
2. The second Argument is from their unsensiblenes of danger, which I most intended to spend this time upon; in the latter words of the seventh Verse: Who hath warned you to fly from the wrath to come?  
There is not the same sense of these words among all Expositors;  
1. Some think them an Admiration: What new thing is this! What strange sudden change! that I see Pharisees coming to my Baptism! Who hath warned you?  
2. Some think it a doubtful expression, mixed of admiration and suspicion. Are ye likewise come to my Bagtisme? whether are ye sincere? whether are ye serious? Who hath warned you?  
3. Some think it a voice of Terror: Do ye think to escape, because ye come now to my Baptism? Who hath warned you? Who hath directed you in this course? Ye cannot be able to fly from the wrath to come.  
4. But leaving these to the approbation of such as like them; I rather conceive it to be a voice of denial: Who hath warned you? That is, None hath warned you; or, you are not warned. You come to my Baptism formally, hypocritically; but you continue Hypocrites, and apprehend not the danger ye are in, nor how ye may escape it; ye are not sensible of flying from the wrath to come. There is a little difficulty in the reading of the words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a double ellipsis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the other this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as the word is used by Saint Peter, 2 Pet. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the sense I have given; he exhorts them to repent by consideration of that wrath which they were not sensible to fly from. And according to this interpretation, the observations I would take out for your use, are these four.  
I. That there is wrath to come.  
II. That the wrath to come may be fled from.  
III. That wicked men are unsensible both of wrath, and flying from it.  
iv That to be sensible of both these, is an argument of Repentance.  
I. Observe. That there is wrath to come.  
By wrath in this place we understand the judgement of God offended and wrathful, and the effects whereby divine wrath is manifested; so the word is used to signify in many Scriptures. Rom. 2.5. Thou treasurest up wrath against the day of wrath, and revelation of the righteous judgement of God. Ephes. 5.6. Col. 3.6. The Wrath of God comes on the children of disobedience. But how wrath may be said to be in God, seeing in God is no passion, will be worthy of explication. We may conclude this first rule, That God is more displeased with sin than man is or can be. He cannot endure it, as the Prophet speaks, Thou art of purer eyes than to behold evil, and canst not look on iniquity, Hab. 1.13. Yet this second rule is as true, That there is no passion in God. We must therefore find wrath to be in God in another manner than it is in man: in him only in regard of the similitude of effect; so the School distinguisheth of Ira afficiens, and efficiens: In man is ira afficiens, we are changed and perturbed with our indignation; but in God is ira efficiens, he doth the same as we, but without changes, without perturbation: So the Lunary Rainbow is not affected with colours as the Solar is. There is a conclusion in some Schoolmen, That no affection or operation that essentially includes imperfection can properly be attributed to God; but if the imperfection be accidental, and therefore separable, it may: so that when the imperfection is severed from it, it may be said to be in God. Now a passion may two ways be said to be evil: 1. From the very kind of it, when the object imports it evil: so envy is; and therefore envy cannot be found in perfection itself. 2. According to the quantity of it, when it is too much, or too little; so anger may be evil, and so not in God: but because that evil is accidental, and anger may be separated either from defect or excess; as it is so severed, it may be said of God, and that either primarily or secondarily: 1. Primarily, The wrath of God is no more than voluntas puniendi, Gods will to punish. 2. Secondarile, it is the punishment itself; so that now we find, both, 1. Wrath in God, 2. Wrath from God. Both which are joined by the Prophet, Jerem. 7.19. Do they provoke me to Anger, saith the Lord? Do they not provoke themselves, to the confusion of their own faces? Yet God still remains the same, without alteration, as that acute and subtle Doctor Jackson after his large mathematical demonstration of his hologónie, the circular figure, hath very divinely expressed it: He is most loving, yet never moved with love, because he is eternally wholly love: He is most jealous of his glory, and a revenger of iniquity most severe, yet never moved with jealousy, yet never passionate in revenge, because to such as provoke his punitive justice, he is eternally severity, and Revenge itself. To apply the explication to the mind of the place; Saint John means the declaration of God's wrath, not present, but future; and may note, both the destruction of their City, and more principally, eternal damnation, which is elsewhere plainly called, Wrath to come, 1 Thes. 1.10. So that when we say, There is wrath to come, we understand, that God may be offended, and may have a store both of temporal judgements and eternal, which may fall upon us.  
Having thus cleared it, let us see it proved. That there is wrath to come, it appears,  
1. From the very being of sin, for there is a suitableness in sin unto judgement. You know there will be a Storm when the Vapours are exhaled, and Clouds have been long gathering. Sin is the seed of wrath, and judgement is then sown, when sin is committed, therefore, though the seed may for a while lie covered in the ground, yet the Harvest will come at length, and when the sinner is ripened, he is cut down.  
2. It appears from God's truth, for God hath threatened wrath, and God's threatenings are not in vain. There was a severe doom against Jezabel, and the threat had Truth in it, and therefore, though the painted Strumpet frolicked away her time, as not expecting it, yet at the set time, the wrath came; as Jehu the conqueror made the observation of it when his servants returned in with the news, that the dogs had eaten her: This is the word of the Lord, which he spoke by Elijah the Tishbite, In the portion of Jezreel, dogs shall eat the flesh of Jezabel, 2 Kings 9.36. There are threatenings of wrath every where in Scripture scattered against sin, and shall come to pass because God is true.  
3. That there is wrath to come, appears from God's equity, for men are not ever punished here, or not for the present, therefore there must be a time of account and retribution. We see oft that wicked men, that monsters live pleasurably, and dye unplagued, but the equal justice of God will not suffer them to escape , therefore where there is not a present rod, there must be future wrath.  
4. And lastly, it is evident from God's glory, for he is not only just, but will have the glory of his justice, and will manifest his equity. We wonder at Gods dealing for the present, therefore there must be a time of separating. Haply our steps may well-nigh slip, and we may be envious at the foolish, when we see the prosperity of the wicked; and may be ready foolishly to question and repine; How doth God know? Is there knowledge in the most high? Behold, these are the ungodly who prosper in the world, who increase in riches. But let us go into the Sanctuary of God, and understand their end, than we shall find them set in slippery places, brought into desolation as in a moment, and utterly consumed with terrors: for God will at length be glorified in the equity of his proceed, and in men's notice of that equity.  
This may be useful to us in a double notion.  
Use. 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government. Men are ready to dispute, as Pompey did in the Gardens of Chrysippus after the loss at Pharsalia, Whether there be a Providence. When we see men thrive by injustice, and prosper in their evil courses; and others that fear God, and live holily make themselves a prey; we wonder that God endures those, and forgets these: but cease to wonder, for, there is wrath to come. Some busy servants that would be wiser than their Master, may forwardly desire and urge it; Master, there are Tares, wilt thou that we go and gather them up? But what is the answer? Nay: lest while ye gather up the Tares, ye root up also the Wheat with them, let both grow together until the Harvest, and in the time of the Harvest, I will say to the Reapers, gather ye together first the Tares, and bind them in bundles to burn them, Matth. 13.28, 29, 30. Fret not, but wait upon God's time. It was the madness of the Anabaptists of Munster, that they would purge the world in a frantic fit, and put to the sword, all the wicked upon earth; but God's wisdom and method is otherwise, he will not at all acquit, but he defers the execution to a fit day, and then wrath will come; the Tares shall be bound in bundles for the fire.  
Use. 2. Let us believe this truth, that there is wrath to come: the not believing of this, is cause of much unevenness, of much profaneness, of much carnal security in our lives. But if we did truly believe it, it would beget a profitable fear; which I would also exhort unto, a fear of temporal judgements, a fear also of eternal.  
1. Let us fear the wrath of temporal judgements which are threatened and sent of God, that men might fear before him. When storms are preparing there is cause to fear, and I see not any reason but that they which have sonlike affections should yet tremble. Especially when we apprehend how terrible God is in his wrath here, we shall see cause of fear. Look upon examples of his wrath, how the Lord looked when he frowned. When the Inhabitans of the old world had polluted their ways, God was displeased, and wrecks his displeasure upon them with a fearful tempest, the depths were broken up, and the windows of heaven opened, and all creatures living (besides Noah's company) were swallowed of the waters. The cry of Sodoms' sin reached up unto heaven, & pierced the ears of God, and moved him to such indignation, that he consumes them with an intermingled shower of fire and brimstone, and beats down the Inhabitants together with their habitations, Sodom and the adjoining Cities. We judge of the rage and fury of a tempest that is past, by the Shipwreck that is made, when we see the floating carcases of drowned men, the broken ribs of the torn vessel, the forsaken goods here & there scattered upon the sands; so hath God been pleased to let us see the fury of his wrath, in the strokes that have been laid thick & heavy upon former offenders. When the people had danced about their calf, the Lord speaks, as impatient of the delay of his revenge; Let me alone, that my wrath may wax hot against them, and that I may consume them: As if he boiled in the heat of his rage, & would not be quiet till they had felt what it was to offend their God. At another time, when the people complained, the Lord was displeased, and his anger was kindled, and the fire of the Lord burnt among them, and consumed them, or, did eat among them, as the Hebrew bears it, Num. 11.1. God did devour them in his anger, and as we shall see after a great fire which hath consumed a building, some rubbish, and here and there some pieces of timber half consumed to ashes, and made black with the flame, as remaining monuments of that cruel and merciless Element; so the wrath of God brought such destruction, that a monument of it was left in the name of the place, ver. 3. it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He burned: to signify to us an example of severe revenge upon the provocation of almighty God. Observe how Moses sets it forth in his case, Deut. 3.26. The Lord was wroth with me for your sakes, and would not hear me; but said, let it suffice thee, speak no more unto me of this matter. It is not a small matter to have God offended; Moses had that privilege to speak to the Almighty face to face; we would have thought if Moses should prefer a suit, he might be sure to speed; but we see, God speaks to Moses as if he did not know him, but will not grant his request for entering Canaan; let it suffice, speak no more. If we read in Deut. 4.21, 22, 23. how Moses works upon it, how he aggravates the displeasure against himself, we cannot but deeply conceive what a thing it is, to be sensible that God is displeased with us. The sword, or scarcity, or pestilence, are terrible things in themselves; but oh let us apprehend what it were to have one of these, or a fare more light and easy judgement sent among us in anger. O Lord (saith David) rebuke me not in thine anger, neither chasten me in in thy hot displeasure, Psal. 6.1. He seems more to fear the wrath than the judgement: If I be rebuked, if chastened, yet oh let it not be in displeasure; That I may be able to bear, This I cannot. Jeremiah prays in that manner, and with reason: O Lord, correct me not in thine anger, lest thou bring me to nothing, Jerem. 10.24. Let us fear before God, for his wrath will crush us, it will crush us to nothing, it is a fearful thing to fall into the hands of the living God.  
2. Let us fear also the wrath of eternal judgement; That is, truly, properly the wrath to come. In other judgements, God's anger is kindled, in this, his jealousy smokes. Other plagues lie heavy upon the backs of Sinners, this, a far heavier burden will grind them unto dust. When God drinks to men in punishments, he makes them pledge him in a bitter cup; but this is the dregs of the cup of his fury & indignation. But we may sooner spend a multitude of words, than be able to conceive it fully; and therefore Saint Judas rather leaves it to conceit, than he will describe it, when he calls it, The Blackness of Darkness for ever. Saint Hierom hath a conceited gloss upon those words which David useth to the men of Jabesh Gilead, for their sincere kindness to their dead Master, 2 Sam. 2.6. The Lord show kindness and truth unto you: Misericordiam in praesenti, Veritatem in futuro: as if the mercy which is showed here, were but as nothing, but a lie in respect of that real truth of mercy which shall be showed hereafter. So the wrath that is here manifested in temporal inflictions, is but a shadow compared with that truth of misery which wicked men shall feel in hell. Some books have described that condition; I'll not fall upon their labour, but would only desire to leave your separated and retired thoughts sometimes upon that meditation, that you would believe there is a wrath to come; that so a profitable kindly fear might be maintained.  
II. The second observation. That the wrath to come may be fled from.  
That wrath may be avoided, needs no other proof than that it hath been; and that proof, the history of Scripture frequently yields us. Ahab was a wicked man, yet I cannot think but his humiliation was sincere, who was so sensible of the threatened wrath, that he rend his clothes, put sackcloth on his flesh, fasted, lay in sackcloth, went softly; however, God accepted it, and tells the Prophet: Seest thou how Ahab humbleth himself before me? Beoause he humbleth himself, I will not bring the evil in his days, 1 King. 21, 29. The King of Ninive found escape by the same way; God saw their works, that they turned from their evil way, and God repent of the evil that he said he would do unto them, and did it not, Jonah 3.10. Whether these were sincere in what they did, comes not to our present question; it is enough that wrath was fled from: but in Josiah we have an instance without that exception, in the return of an answer from Huldah the Prophetess; Thus saith the Lord, Behold I will bring evil upon this place; but because thine heart was tender, and thou didst humble thyself before God, behold I will gather thee to thy Fathers, and thou shalt be gathered to thy grave in peace, neither shall thy eyes see all the evil which I will bring upon this place, 2 Chro. 34.24, 27.28. But besides examples, it may appear upon this ground of reason. Condemnation may be avoided, and therefore wrath, therefore judgement: such as know how to hide themselves under Christ, are refuged: for there is no condemnation to them that are in Christ Jesus, and therefore being justified by his blood we shall be saved from wrath through him. Rom. 5.9. for He is that Jesus which delivered us from the wrath to come, 1 Thes. 1.10. 1 Thes. 5.9. But I need not prove further what is not at all doubted, and therefore may proceed to make it useful by application.  
Use. 1. That wrath may be fled from, concludes unto us, That the escape of wrath is by flight; our safety is not by standing out, but in running from the storm; which I rather note to discover their folly who seek other means of prevention or escape: as namely,  
1. Such as stand unto their cause, and urge their innocency against the righteous sentence of an unpartial Judge; as if they were so guiltless, that evil could not come nigh them; or if it did, they might complain of wrong, rather than beg a redress.  
2. Such as upon the same opinion, in stead of confessing themselves guilty, traverse the Indictment (to use the phrase of our law), and do make contradiction to it.  
3. Such as think the execution of the sentence may be stayed and a reprivall had, by corrupting the seat of Judicature, by bribing of the Judge.  
4. Such as trust to their plead, that they have claim of privilege and immunity to their persons.  
5. Or Lastly, that deceive themselves in their expectation from others. But all these are deceitful refuges; We are every one guilty, and cannot overthrow the Bill, the righteous Judge will not be bribed, we have no plea of exemption, and all humane strength will fail us; There is no avoidance but by flying.  
Use. 2. Let us therefore wisely use the right remedy, let us fly. But here is still the difficulty, how we may fly from wrath. There is a double flight: 

1. Corporal.  
2. Spiritual.    
1. The Corporal flight is that which some hope they may safely trust unto. The Kings of the earth, and the great men, and the rich men, hid themselves in the dens, and the Rocks of the mountains, and said to the Mountains and Rocks, fall on us, and hide us from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand? Rev. 6.16, 17, 18. That shall be the sudden and miserable shift which poor wretched men shall make at that great day. So others think to scape from judgements temporal and present: but in vain; for every place is in God's reach, as the Psalmist hath fully and excellently expressed it, Psalm. 139.7, 8, 9, 10, 11, 12. God besets us behind and before, and lays his hand upon us; and therefore whither shall we fly from his presence? Every place is God's Gaol, and every creature is his Gaoler, he hath his Attachments ready, and can serve them when he pleaseth; so the Lord threatneth, Amos 5.19. As if a man did flee from a Lion and a Bear met him. If God mean to punish us, though we escape one judgement, another shall overtake us; they are all God's Officers, and are ready upon their service, so that we shall be sure to fall into the hands of some of them. It was a grave speech of Ely: If one man sin against another, the Judge shall judge him: there shall be a legal proceeding, and the accused shall find an Advocate to plead his cause in open Court; but if a man sin against the Lord, who shall entreat for him? He must needs be cast, for who will be an Advocate to defend a cause against God? 1 Sam. 2.25. The Lord cannot be prevented of his purpose against a man, for, as it is very aptly expressed in the Psalm, Psa. 11.6. Upon the wicked he shall rain snares. There are snares laid, and men that are Gods enemies will be entrapped and taken; and here is the difference: The snares which men lay may be avoided; if there be snares in one place, they may go safe in another: but God in every place will take us, his snares are as frequent as the drops of rain; you know the rain falleth upon every part, so that no piece is dry: so are Gods engines: he raines snares, and can meet with us, in ourselves, in our bodies, in our minds, in our children, in our friends, in our estates, or in our names: he hath a thousand ways to deal with us, therefore we cannot escape by a corporal flight.  
2. The spiritual flight, is a flying from God's wrath, unto God, under his own wings. We must do as Noah did to escape the violence of the Flood, enter into the Ark, be hid in that place, and by that way that God hath appointed, be found in Christ, covered with his garment, signed as one of his. There was a great destruction in Egypt, the first borne of every family slain, how shall the Israelites escape? they must sprinkle the doore-posts of their houses with the blood of the Paschall; and the destroying Angel seeing it, would pass by. We must be sprinkled, sealed as God's peculiars, and then we shall escape. But more particularly, we must flee from God's wrath, by shunning what procureth his wrath, which rule we shall best find by observing three particulars which are signified by this word, Wrath.  
1. Wrath signifies, Gods being offended, therefore we must carefully shun what ever provokes him to anger. The ground of indignation is some injury done to one which some way concerns him; it is not a simple injury; for no man will be angry, that a Jew is chained at Constantinople, or that a Moor is whipped at Venice, because, though haply the correction may be injurious, yet it nothing concerns us whether it be or no. That which moves indignation must be somewhat that toucheth upon God, but most properly that which toucheth or trencheth upon his reputation and honour; we must therefore find what dishonours God, and labour to avoid it.  
1. The neglect of a due in point of honour, moves a generous mind to indignation: as Alexander did much stomach it, when Darius omitted the title of King unto him. We may not neglect to give unto God what he challengeth from us as his own due and right, the honour of his name upon all occasions, and in every business.  
2. It easily incenseth us, when besides the neglect of honouring us, somewhat is done to us, that diminisheth our reputation. As when the Empress of Constantinople had let slip some words of contempt against that valiant Narses, that she would make him spin among her maidens: They so enraged the injured Captain, that he protested in his anger, he would wove such a web as all their power should not undo; and thereupon, in a deep revenge brought the Lombard's into Italy. The generous, of all other injuries, can least bear disgraces. If we speak contemptibly of God's power, if undervaluingly of his wisdom, if complainingly, of his provisions, if murmuringly of his providence, if impatiently of his corrections, we do what we can to disgrace him, and God will be highly provoked.  
3. Indignation is moved, when the injury is done by such persons, as are either below us for their condition, or beholding to us for some benefit: though we could brook an injury from a great One, and a Stranger, yet we could never endure it from a servant, engaged as well by courtesies received, as the debt of subjection. We stand in both those relations unto God, in regard of our condition, infinitely below him, viler than the very dust; and in regard of our engagements, bound by infinite mercies: for whatever we either are or have, is wholly of him, therefore for us to provoke him, must needs make his wrath wax hot against us.  
4. Another ground of indignation or anger, is, when the injury is done before such persons, as,  
1. Such with whom we contend for glory: to give an affront unto a competitor in the presence of his competitor, as to disgrace Caesar in the presence of Pompey, must needs raise him unto wrath and indignation. God doth as it were contend with the world, with gain, with pleasure, for glory; so that to prefer the world or our own lusts before God, is to dishonour him, and moves him to wrath.  
2. Such whom we love: (to clear a divine matter by an amorous) if an affront be done unto a lover in the presence of his Mistress (as affection is wont to call the party upon whom affection is bestowed) it is therefore more grievous, because in her presence to whom he would endear himself. God wooeth the soul, and is jealous of our love, lest it be given to another. Gaine and pleasure are likewise Suitors, if we prefer either our profit or delight before Gods will, he must needs be offended with us.  
3. Such by whom we would be reverenced: so to disgrace a Master in the sight of his servants, or a Father before his children, doth aggravate the injury, because it maketh them contemned where they look for a special respect. We stand in such relation to God, as servants to our great Master, as children to our heavenly father; therefore to offend him as we so relate unto him, cannot but occasion his heavy displeasure: for, if he be a Father, he must have his honour, if he be a Master, he must have his fear, Mal. 1.6. That is the first thing we are to do, to flee from wrath, We must shun what dishonours God.  
2. Wrath signifieth Gods being offended as it is declared in some judgement: therefore in this sense, we are to find out the examples of sins and punishments where wrath hath been manifested, and avoid them. The Scripture is plentiful, I will only instance a few, & leave others to your own observation.  
1. Profaneness: when the inhabitants of the old world gave themselves over to their own pleasures; buying and selling, eating and drinking, marrying, and giving in marriage, but had no care of God's service, than wrath came with a flood. We must take heed of a profane worldly secure course of living, minding only the earth, and plodding after it, for this deadens the life of grace; and the neglect of due worship to God, incenseth him.  
2. Envy: we have this instanced, Numb. 12.2. In Aaron and Miriam who envied Moses; What, say they, hath God spoken only by Moses? Hath he not spoken also by us? Whereupon it followeth in the ninth verse, And the anger of the Lord was kindled against them. They were troubled that Moses should be the only Man, only dear in the esteem of the people; such are the secret thoughts of the envious against the eminent, but the Lord endures not such burnings, such strifes; he would have us quietly possess ourselves, contented with the condition in which we are placed.  
3. Self-seeking: Balaam is the example of this; Balak sends for him, God would not have him go; Balak proffers largely, Balaam soliciteth for liberty; it is granted, but, saith the Text, God's anger was kindled because he went, Num. 22.22. Balaam was a selfe-seeker, & had a covetous itch after the King's favour and reward; this makes him earnest to go, though he knew the will of God contrary. If we hunt after our own gain, we shall offend God, & must therefore learn self-denial.  
4. Rebellion, aggravated with ingratitude: Here Solomon is the monument, 1 Kin. 11.9. The Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, who had appeared unto him twice. If God afford unto us frequent visits, the tokens of his familiar acquaintance to us, if then we forget him, and our hearts turn away from him, we may deservedly look for wrath.  
5. Siding with God's enemies: This we find in the case of Jehosaphat, 2 Chron. 19.2. Shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. God will not endure to have us take part with his enemies, for than we break the league; and the breach of league shall surely be punished. I might follow this with more exemplary punished sins, but I rather leave it to your own private readings.  
3. Wrath signifieth eternal damnation: therefore to avoid that, we must avoid infidelity and stubbornness against the offer of grace. If an invitation be made, and we refuse to come to the Supper of the King, he will wax wroth against us, and destroy us, Mat. 22.7. Let us lay hold upon Christ, upon the offer of free mercy in the Gospel; Let us kiss the Son lest he be angry, and so we perish from the way, when his wrath is kindled, yea but a little. Let us refuge ourselves under Jesus, who delivereth from the wrath to come. This is the spiritual flight that we must take, if ever we hope to escape from wrath, for otherwise, Suits, or bail, or Protections, will not stead us. So much of the second, that wrath may be fled from.  
Upon the other two observations I must bestow but a small time and a few words.  
III. The third Observation: That wicked men are unsensible both of the wrath to come, and of flying from it.  
Who hath forewarned you? That is, you are not forewarned. The Devil is very malicious, and hoodwinks us for a double inconvenience, that he might make us to be venturous upon sin, and secure without fear of danger.  
Use. It discovereth to us the reason why men live so securely as if they expected not a sentence, and so careless of the ordinance; they apprehend not the weight of sin, nor see what follows. But to conclude.  
iv The fourth and last observation is this; That to be sensible of both these, of wrath and the remedy, is an argument of Repentance.  
So the Baptist wisely useth and disposeth it: That he might press them to the duty of the next verse, he labours to convince them of their danger, and how it might be escaped.  
Use. Let us labour to be sensible of both these; of both or neither: for if we see wrath without escape, we shall be swallowed of despair; if we see escape without wrath, we shall be deceived with presumption. Let us see both, apprehend both in their true natural force.  
1. Let us be sensible of wrath, see sin alive. We are not startled with the apprehension of sin, because we see it not as it is, alive, and ready to devour us. You know or conceive in your minds, that a Lion, or a Bear, or a Dragon, are terrible beasts; but if you should see a Lion or a Bear painted on a wall, they would not affright you, though the Painter should bestow his best Art in laying the colours to make them look never so terribly; they would not fright you, because you know they are but painted. We look upon sin as a dead thing, only painted out by the oratory of witty Preachers, & therefore are not at all troubled. But if you should meet a living Bear in some open place, gaping, & ready to devour, it would amaze you: let us labour to see the life of sin, the danger of it, the gaping mouth of it, & then it will make us run for safety by repentance; there is one work to see sin alive, but that is not enough.  
2. Let us be sensible of the remedy: see mercy alive also, that the wrath may be escaped; for unless we apprehend this also, we shall sooner despair than repent. A man must first see the gaping Beast before he runneth and seeketh a place of succour. But if one should see such a Beast in a plain open field, where there were neither house nor hedge to hide, he would have no mind to run, but grow desperate or fall down with amazement and fear; but if there be an house near, and the door open, it gives encouragement to run. Upon the apprehension of sin and wrath, we must see mercy near, and the door open for us to enter, else we shall be foe far from repentance, which is a turning to God, that we shall rather turn from him with despair and horror. Let us see sin alive, and mercy alive also; both wrath and the remedy of wrath, and then we are fitted to Repentance.   
MATTHEW. 3.8. 
Bring forth therefore fruits meet for Repentance.  
THe Baptists method, is, after the framing of his Arguments, to propose the exhortation. The Sermon is partly Hortatory, partly Doctrinal; The part Hortatory, is, unto Repentance; where, 

1. The Arguments: Verse 7. Of them already.  
2. The Proposition: Vers. 8. The verse that I have now read. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bring forth therefore fruits meet for Repentance.    
The Interlineary reads it,  sic effugiatis. Common exposition annexeth it thus; That therefore ye may be able to flee wrath, seriously repent. It is not difficult; the mind of the place is this: See that ye neither mock God, nor me, nor yourselves with hypocrisy: but be sincere in your repentance, declare the truth of it by good works, for Repentance is known so as the tree by the fruits. There are two parts: 

1. The Inference.  
2. The Exhortation.    
1. The Inference, therefore. He draws this grave and serious conclusion from the former reproof. Let us learn that wisdom and love in our reprehending of others, that it may not be to the shaming of their persons, but to the bettering of their souls: else we shall rather sharpen men unto revenge, than reclaim them or reform their errors. Let them see, we mean not to lash them, but to bring them unto God.  
2. The Exhortation; Bring forth fruits meet for repentance. Without straining or fetching blood of the Text, there are naturally but these two Observations, which I shall follow at this time, and make useful to you.  
I. That there are fruits worthy of, or meet for Repentance.  
II. That we must bring forth those worthy or meet fruits.  
I. That there are fruits meet for Repentance. That I may more distinctly and usefully handle this observation, I shall endeavour before I apply it, to explicate and confirm it.  
I. Concerning the explication of it, three things are to be cleared.  

1. What repentance is.  
2. What are fruits.  
3. What are worthy fruits, or fruits meet for repentance: all which terms are in the proposition.   
1. What Repentance is, is the ordinary subject of sermons, and of many books now extant; so that it is to be supposed that you cannot be ignorant of the nature of it; nor will ye expect that in the compass of a sermon time I should deliver the mystery so fully as others have written it; yet I shall labour to bring things unto a view in a close and collected manner, for the satisfaction of the text, and so fare as shall be useful for the present. And because words are the garments of things, and notional words (because they signify) do make us understand natures; therefore that we may conceive of repentance rightly, we will consider, 

1. The Name.  
2. The Thing.    
1. Concerning the name; it is a rule in Lactantius; Graeci meliùs & significantiùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt, quam nos Latini possumus resipiscentiam dicere; and the sum is, that they speak better who use the Greek words. These are two of special use.  
1. Metanoia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first faculty of the reasonable soul. The understanding is the first mover, which sometimes, either for want of light, or neglect of care, mistakes, and rusheth upon an error; the review of that mistake or error is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a second, or an after-understanding. So in the general.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sorrowing after a thing is done; as 2 Cor. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though I made you sorry, I do not repent (id est) I am not sorry, though I did repent (id est) though I was sorry. So Rom. 11.29. The gifts and calling of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance: (i. e.) God is not sorry for bestowing them. So also in the general: But because there may be a change, and sorrowing to the worse, therefore the words in their own naked signification do not express enough; but as they signify in common use. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Madness, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards, & is the correcting of a man's self for his folly; and so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Soundness of mind; as Lactantius hath well described it; Is enim quem facti sui poenitet, errorem suum pristinum intelligit, ideoque Graeci meliùs, etc. Resipiscit enim, ac mentem suam quasi ab insania recipit, quem errati piget, castigatque seipsum dementiae. So also in the now use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as Nazianzen adds unto it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A turning to the better. The Latin word Poenitentia, which is of poena, punishment, as agreeing rather with sorrow only than conversion; doth not so properly express what we have in hand, as Resipiscentia. The word is not used in ancient Latin writers, only once found in Cicero, when he speaks of Alexander, how passionate he was after he had killed Clitus, Tanta fuit vis poenitendi. Yet I should not be very precise in rejecting that word, or taking the other; partly, because I find it used by old Christian Latins, as Lactantius, and Tertullian, and Cyprian; partly and specially, because I conceive more in repentance than a bare acknowledgement of error, or turning unto God; That there is beside, an afflicting or grieving of the soul, and a detestation of sin; which manifests itself by outward signs, As Job 42.6. I abhor myself, and repent in dust and ashes. And, Joel 2.12. Turn unto me in fasting, weeping and mourning. There the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sciub is used, which is ever translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet is not without external signs of sorrow and detestation. So St. Austin in one Epistle useth it, Est poenitentia bonorum & fidelium poena quotidiana, in qua pectora tundimus dicentes, Dimitte nobis debita nostra. And in another place; Certam poenitentiam non facit nisi odium peccati, & Amor Dei, quando sic poenites, ut tibi amarum sapiat in animo quod antè dulce fuit in vita, & quod te prius oblectabat in corpore, ipsum te cruciat in ment. The name than gives all this unto us, that it is an afterwit, sorrowing for sin, turning from it with detestation, unto God.  
2. But it is not enough to look upon the garment, but we must know the thing itself; which falls under diverse acceptations: and because Preachers according to the ambiguous sense of it, use it sometimes one way, sometimes another, that the unacquainted here is confounded by the ambiguity, & knoweth not how to take it; That I may direct you to a profitable hearing of others in this point; I will tell you the differences, and how repentance is taken, 

1. Less properly.  
2. More properly.  
3. Improperly.    
1. Less properly, Repentance is two ways spoken of, and understood.  
1. Synecdochically, and then it is no more than Contrition; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a displeasing, or wounding of the soul; which is, either Legal, and that may be found in Reprobates; or Evangelicall, which is only in converts, and is called a sorrow unto God.  
2. Generally, and that is more than Contrition, in a general notion; it is the whole turning of a man to God. Which difference serves somewhat to the clearing of that controverted question, Which is first, Faith or Repentance? If we take Repentance Synecdochically, than Repentance is before Faith: If Generally, than Faith is before Repentance.  
2. More properly: and then repentance is upon the sight and detestation of sin, the true conversion of the life unto God. This the Scripture calls, The renewing of the soul; Eph. 4.23. Be renewed in the spirit of your mind. Ezekiel speaks of it, and more than the Apostle: Repent, and turn yourselves from all your transgressions, make you a new heart and a new spirit. Ezek. 18.30, 31. Which agreeth with those other places which make two parts, Mortification and Vivification; a dying with Christ, and a rising to newness of life: Rom. 6.4. A departing from evil, and doing good; Psal. 34.14. A ceasing to do evil, and learning to do well, Esa. 1.16, 17.  
3. Improperly; and so the outward profession is called repentance; and this is best expressed by the word Poenitentia, penitence, or penance. This is ordinary, or extraordinary; and both, either of one alone, or common to many; the common to many is a public manifestation of sorrow, detestation, and conversion, by some humiliation; and so these assemblies of ours, and such of the like nature, have been called, and not improperly, by some of the Ancients, Penances. But what repentance is, properly, I told you in the second division. So we have cleared the first thing, what repentance is.  
2. The second is, What are fruits. The word fructus, may either be derived, à ferendo, because of bearing or bringing forth; or à fruendo, of enjoying, because fruit is the pleasure or riches of any thing that bears: and being the virtue of every thing in its kind, it hath a kind of deliciousness in it, as the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be of the Chald. carp, sweet ripe fruit. But that derivation which I am most pleased in, is, that a fruitful man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Birth, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bear; so that fruit is that which a living thing sends out of it. That which hath life in it, sendeth forth somewhat: you may see it in Animals, they procreate; you may see it in plants, if a stock be dead, it so remains, but if there be life in it, it shoots out branches, buds, leaves; somewhat it sends forth of itself. The fruit of an Animal is the work of that life; so the fruit of the plant is the work of the plant: and therefore the Apostle hath cleared this phrase by another, Acts 26.20. Paul preached to the Gentiles, that they might do works meet for repentance. The fruits are the works of that repentance which hath life within it: which may satisfy for the clearing of that.  
3. The third is, What are meet fruits, or fruits meet for repentance. This may admit of a double interpretation.  
1. Our fruits or works must be meet for repentance, that is, there must be somewhat in the degree of our repentance, suitable to the degree of our sins. I know it is true, that there is nothing but Christ's death which is infinitely meritorious, which is proportionable to the sin: yet the acts of our repentance must suit with the acts of our sin. This we find in the example of Peter, He sinned greatly, and he wept bitterly: he sinned, and he wept; but there is a farther proportion, he sinned greatly, and he wept bitterly. Paul was a Persecuter, but when he was converted, he became a Preacher; there is a proportion; but Paul who was a bloody Persecuter, became a most painful Preacher: there's a farther meetness. We must thus be answerable in our penitence, to our sin; when we have slipped from God, we must catch a faster hold upon him; and by so much faster as our slip was fouler.  
2 But secondly, which is the sense I would rather give you; there must be answerableness in our works to the truth of our repentance; our works must correspond to the life which is within us; when we are converted, there must be works meet.  
1. To synecdochical repentance; true sorrow, and those notes which are given fully by the Apostle, 2. Cor. 7.11.  
2. To general repentance; hatred of sin, purpose to leave sin, reformation of the life.  
3. To proper repentance; Conversion, a new principle of life, and such actions as flow from new life.  
4. To improper repentance; profession by signs: they are these; contrition, confession, and satisfaction. These are all fraits worthy of, or meet for repentance; and it shall suffice for the first business which I promised, The explication.  
2. The confirmation of this truth, that there are such fruits, appears:  
1. Because God hath commanded them: if there were not such a thing in rerum natura, there should be no precept; for though we are sometimes commanded to do what we cannot do, yet we are never commanded to do what never was to be done: if God bid us be perfect, therefore there is perfection, though we cannot be perfect. But this is required both here, and Act. 26.20.  
2. Because repentance hath life, a true perfect life: now where is perfect life, there is a work, it shoots out fruit. He that is a true penitent, a true convert, hath a spirit of life within; for faith hath purified his heart from dead works: and therefore he lives unto God, and brings forth fruit unto holiness.  
3. It appears there are such fruits, because we have found such in the examples of holy men, who have repent and have been converted. To present those examples, were to spend away the time needlessly; and therefore I leave it to them that are well acquainted with the Bible-history, and fall unto application.  
Use 1. If there be fruits meet for repentance, it condemns those dead forms of Popish penances, which have no life, nor no fruits worthy of an inward life. It is true that in elder times there were ceremonious corrections of shame, appointed in the Church; as Tertullian shows us the custom of his time: Sacco & Cineri incubare, corpus sordibus obscurare, presbyteris advolvi, & aris dei adgeniculari: Yet now the popish penances are as blasphemous as they are ridiculous and idle, when presumptuous Confessors dare enjoin them, as satisfactory and meritorious. We acknowledge, that nothing is more common in true religion, or more necessary than true repentance; which we conceive to be the hatred of sin, termining in the love of the Righteousness of Christ; whose proper Seat is in the mind and will, both being changed, the one to know, the other to love, that duty which we own to God and man. We know, these inward motions are not hid; That hatred shows itself by confession, by tears; This love, by all works of piety and charity. But believe further, that it is sometimes needful to require & receive absolution from the Church according to the authority that Christ committed to her. It is an impudent slander of the Jesuits therefore, who say, that we together with the Novatian Heretics, have taken away, not only the name, but the power & rites of ecclesiastical reconciliation of sinners unto God. For we both deny, that the Novatians or Catharists did deny, the restitution of the fallen by public penance: for their error was this, that there is no place for repentance for those who fall after Baptism; which occasioned the Jesuits mistake. And none will say that the Novatians denied penance to be a Sacrament; for that later fiction was not then invented, and therefore could not be then questioned. Mere Sophistry: By feigning the Novatians to be their adversaries, they would gain credit to their cause; desiring to make their Readers believe the Novatians did oppose it; thereby hoping to prove it anciently defended, because anciently resisted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And for ourselves, we deny, that we deny either penitence or absolution; but we deny penance to be a sacrament, as having neither sacramental matter, nor sacramental institution. We justly find fault with the multitude of their idle penances and their nature.  
Use 2. If there be fruits of Repentance, meet for it, and worthy of it, it gives us a ground of Trial, to discover the truth of our Repentance by the fruits. We will examine those Signs particularly, according to the formerly named different acceptations; that being more distinct, we may make the application closer to the Conscience.  
1. Taking Repentance for Contrition; the fruit or sign of it is to be truly and sincerely sorrowful for sin: but because all men do profess themselves sorrowful, we judge of the truth of it.  
1. True and unfeigned sorrow grieves more for the offence, than for the punishment. It grieves at sin, not only as a burden, and that which wearies us with the heavy load of following wrath; but as it is a sin, a violation of divine Law: and from hence, it looks upon it as an odious thing, though it saw no punishment; vile and filthy, though not dangerous.  
2. Unfeigned sorrow is greatest for sin, greater for sin than for other crosses, or what else may move displeasure. The apprehension of sin, by a sorrow-toucht man, makes his memory & thoughts bitter to him; that he is in Bitterness because of his sin, as one is in Bitterness for his first borne: according to the phrase used, Zach. 12.10. Yet this trial must be with caution; for a Convert doth not always find this difference of sorrow sensitively, but ever Intellectiuê quoad displicentiam voluntatis. He may be sometimes overborn with a passionate sudden grief, for the loss of health, or credit, or estate, or friend; and may be for the time miserably distempered: but in his serious collected thoughts, he sees sin as the swallowing Evil, that which drowns the thought of others. And because Tristitia is ex eo quod patitur aliquis, as the school speaks: therefore he that sorrows for sin, is wearied with it, and that makes him nolle peccatum, disaffect it, and desirous to shake it off. This is the first sign, True sorrow.  
2. Taking Repentance for a general turning, there are three signs:  
1. Hatred of sin, which was the praise of Ephesus, This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, Rev. 2.6. The Penitent casts not off his sin, as the Merchant in a tempest throws away his goods, because he cannot keep them; but willingly, freely, because he cannot endure to look upon them. Why are some men in the time of their Sickness violent in throwing away their sins? Not for want of love unto them, but they see the Sea grows high, the Tempest rageth, they begin to apprehend what death is, and what hell is; and know, unless they lighten their vessel, they cannot be safe: then they are busy in the work, they throw overboard their usury, their drunkenness, their swearing, and such like stuff: but it is not out of hatred to their sins, but of love to themselves; for if they could continue in their sins, and be saved when they have done, they could be contented not to part. Their practice and affection may be lively seen in Phaltiels' history: David had married Michol, Saul injuriously gave her to another: when David came to the Crown and was able to command, he sends for his wife Michol; her husband dares not disobey, but brings her on her journey, and then sends her from him: But what? Is Phaltiel weary of his Michol, that he now forsakes her? nay, he was enforced; and though she were gone, he looks after her to Bahurim, weeping. Carnal men, though for fear, or some other reasons they shake hands with their sins, yet they have many a longing heart after them, and bestow many affectionate look; they part, and yet they are loath to part asunder. But unfeigned hatred sues for a Bill of Divorce, and with much willingness forsakes sin, as a lewd and paltry strumpet, angry that so long he was wedded to it. But the truth of this appears further.  
1. When our hatred is against all sin, without any exception.  
2. When it is constant, without Truce, or any Intermission.  
3. When it is implacable, without articling for agreement, or hope of any future reconciliation.  
4. When it is vehement, without granting any present favour or toleration. All which notions I might enlarge profitably, but that I remember you observe how the time spends.  
2. Besides hatred of sin, there will be a purpose to leave, which discovers itself right and sincere.  
1. When the purpose shows itself full for the future time, against future sins, by its readiness in the present against present sins. It is the formal protestation of deceitful men, That they will reform, they will leave such courses: but, in the mean time, they earnestly pursue, what they say, they do purpose to leave.  
2. When there is a purpose to use the means, as well as to resolve the end; they mean to forsake sin, that ply the ordinance, that attend upon preaching, that are much in prayer, that are often in the combat: if men neglect these means, I cannot believe that they are fallen out with their sins in earnest.  
3. When there is an endeavour to remove away those impediments which usually hinder the execution of the purpose. If a man say he purposes to leave drinking, and yet hath no care to refrain ill company, it argues his purpose is deceitful, because he studies not to remove the hindrances of his purpose.  
3. Besides this hatred and purpose, there will be reformation; a reformation of the whole man, an amendment of life. He that can see his sin, confess his sin, weep for his sin, and yet return to his sin again: Believe not such a man's repentance; for where is his reformation? I confess there may be infirmity, and the penitent may sometime fall into the sin again. But what means this cleaving? this continuance in sin? You all, if demanded, would boast your repentance: so did Saul of his obedience, in the matter of Amalek: But saith Samuel unto him, What then means the lowing of Oxen and bleating of Sheep in mine ears? God commanded him to slay all; Saul saith he had done the whole commandment: but whence then was that noise? Are ye Drunkards still, common Swearers still, whoremasters still, Profaners of the Lords day still? and come to these fasts as penitents? and witness your boast of repentance? Are ye humbled as the Lord commanded? Have ye repent as the Lord commands? What means this noise? Why doth your drunkenness, your oaths, your profaneness continue? you have not done as the Lord required, if there were true repentance there would be reformation. This is the second.  
3. Taking repentance for conversion, the sign of it is a new life, which is many ways discerned. There are new thoughts, new desires, new delights. The soul dwells upon heaven, and lives by faith; by faith which seasons the affections, and takes away the souls frettings and impatiencies, and weanes us from earthly pleasures, making us, as weaned children, to be content with the dug or without it, teaching us so to look upon the comforts of the breast what ever we count sweet, that if God be pleased to give them, if God be pleased to deny them, still to be contented. Our new life will also have a new appetite, a desire after spiritual food, a sign of grace, than which I know none more common or better; for such as the life is, such is the nourishment and choice of food. But I will rather enlarge myself upon one other instance, the instance of spiritual motion▪ but because motion may be found in divers things, this rule must be distinctly examined. Prayer, reading, hearing, meditation, are motions; and men no other than natural perform them: the difference is from the principle. An engine moves, and a man moves, but there is not the same principle of motion in the engine and the man. An engine is made of wheels, and being wound up to a certain height, the wheels run, till the spring be down, and then it stays, and unless wound up again, continues idle, because it is but an engine. But man moves from a principle of life, and hath of his own a loco-motive faculty. If natural men be upon a good motion, it is because something winds them up, for ye may peg and strain the natural to what ye will, by presenting such respects as please them, & then set them on going: but the motion will not hold. But the Christians is from life, Christ is form in them, & they live by the faith of the Son of God. We may also sometimes be deceived as well in the speed as in the motion: wicked men may be forward upon things that are good: but here is still the difference: saith the Apostle Rom. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: What is in me is ready. In the Christian there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the word there used, a readiness, a free naturalness as it were unto that which it doth. Two horses run upon their full speed, but here is the trial of the goodness; The one is forced forward by the spur, and if the steel were from his side, the Jade would stand quiet; but the other, being full of spirit and courage, that carries him forward, that (of himself) he can hardly be kept in. Natural men, if they do any good, it is because they are spurred on: but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a freeness in the right man, it is his life that carries him on to good duties with cheerfulness. Besides, (for I can hardly leave this meditation) our spiritual life will show itself in the uniformity of our motion: It is right, not circular. Man moves not as the spheres orbicularly, which is the reason that men are soon giddy when they turn round. The Christian is not his own compass, but moves upon a line, straight to Scripture-canon. And in regard of the subject the motion is uniform, every part equally moves, and equally swift with the whole. If the arm, or leg, or any part move not equally, but lamely, there is defect: but chief, if the conserving parts be dull. The intellect, will, affections, move with an harmony, where there is this principle. This is the third sign or fruit.  
4. Lastly, taking repentance for an outward profession of it, the fruits or signs of it, are three.  
1. Contrition: I mean an outward contrition, for of inward sorrow I spoke before. The penitent Magdalen abounded in tears, they ran down like water, that she washed the feet of our Saviour with them. So Peter wept bitterly, he drew plenty of that water. I cannot credit every wet eye, for some, like the Crocodiles, have tears at will; and beside, the constitution of some bodies (I think) is such, that they cannot wet their cheeks; but however, the heart must be so affected; and if our constitution will admit it, sometimes upon some occasions our eyes. But herein we may discover the deceitful pretence of dry constitution; when we can be apt enough to shed tears for other causes, tears of anger, tears of grief, tears of sullenness; and then, if we have none for sin, it is an Argument of deceitful carnal hearts, for if we had not hard hearts, we should not have such dry eyes.  
2. Confession: David is oft our pattern, so is Nehemiah, so is Daniel: So Job professeth, He did not cover his sin as Adam, nor hide iniquity in his bosom, Job 31.33. We are not ashamed to sin before men, why then should we be ashamed to confess our sins. But oh, when shall our congregations be witnesses of our public repentance? When shall we see a Drunkard come and say; lo, here am I, the scandal of your society and faith, that have abused together myself and the good creatures of God, I now acknowledge in the face and sight of heaven, how I have offended. When shall we see the unclean person prevent a censure by a voluntary penance? oh when? when? There must be some suitableness in our confession of sin unto our sin.  
3. Satisfaction: That Discipline, Those penances, which were used in the purer primitive times by the Church, were called Satisfactions. Chrysostome, and Hierom seem to understand this Text so. Repentance must in some kind or other be witnessed by this; So Zacheus witnessed the truth of his: and the reprobated Judas will condemn our neglect, he sorrowed for his fault, made confession to the Priests, made restitution of the monies: Ah, how far more fearful is our case, if we come short of the reprobated Judas? These may be the grounds of our trial; and so much of the first Observation.  
II. The second Observe. that is is our duty to bring forth fruits meet for repentance.  
It needs not explication, for all the difficulty was cleared in the former; only let us see it briefly confirmed.  
1. It is our duty, for there are many precepts; therefore Paul prays for the Colossians, that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, Col 1.10. Your own reading may find more.  
2. We have not only precept, but decree; we are ordained to it: It is the end of our creation, and of our redemption: We are God's workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them, Eph. 2.10.  
3. It is the end of Gods dealing with us; if he afford mercies, if threats, if judgements, all are to call us to repentance. His mercies are to that end: if he sense his Vine-yard, gather out the stones, dress it, & build a winepress, than he looks for grapes, Esa. 5. His threatenings are to that purpose: he tells us he purposeth to strike, that the Axe is ready, laid to the root, that every tree might bring forth fruit. His judgements are so intended, & therefore complains that by them his people were not bettered; Why should ye be stricken any more? ye revolt more and more, Esa. 1.5. And the towns are condemned where our Saviour went; for if the same things had been done in Tyre, it had repent long agone. Let me apply it.  
Use. 1. If it be our duty; it then very justly condemneth,  
1. The barren, who bring forth no fruits at all. I may say to many, as our Saviour to those in the Market place, Cur statis otiosi? why stand ye all the day idle? men live only as if they were sent but to live without a farther end; I may wonder as our Saviour; Why stand ye all your youth idle? all your strength idle? all your old age idle? what a shame is it, that men should spend so many years, 20, 30, 40, 50, an 100 years some, and do nothing, make no entrance, or if an entrance, no progress in grace. Hath no man hired you? Have ye not been hired by means, by mercies, by offers of grace? Why do we spend our strength and labour to instruct you? wherefore have ye the Gospel? why have ye enjoyed preaching? the benefit of so many sermons, and do nothing, but continue barren?  
2. It condemns such as are indeed fruitful, but bring not forth fruits worthy of repentance. Men are but too fruitful in the works of darkness. The fruits of ignorance, the fruits of profaneness, the fruits of Popery, the fruits of Atheism, do every where abound. You bring forth fruits worthy of yourselves, being rank ground for weeds that are noisome & unprofitable. Ye bring not fruits meet for this business and this day. A fasting day is but a bud or flower, but the fruit must follow afterward. When ye assemble to a work of this nature, there is a good show made, fair blossoms: but if there be a day of humiliation and no reformation follow; it is but a blossomed tree, which at length cometh to nothing.  
Use 2. If it be our duty, let us be careful of our duty: this application I shall more profitably branch; into, 

1. A direction.  
2. An exhortation.    
1. A direction, how we may be wrought unto the duty: 

1. How to repent.  
2. How to bring forth worthy fruits.    
1. A direction how to repent; I will method you in the way which you must take, and carry your meditations through the several degrees by which ye must ascend.  
1. Learn to consider sin, to conceive of it rightly, to see it in its own nature. Let us not deceive ourselves in our condition, to think ourselves rich, and increased in goods, and to have need of nothing; when in deed we are wretched and miserable, and poor, and blind, and naked: Rev. 3.7. that ye may the better discern and do this, consider;  
1. The infinite majesty of God, which by your sins is offended.  
2. The infinite bonds and relations that by your sins are violated.  
3. The heavy wrath which upon such violations from such a Majesty, by your sins you have justly incurred.  
4. What good things, which otherwise ye might have possessed, by your sins ye are deprived of, and have forfeited.  
5 What evil, as the effects of divine wrath, by your sins are brought upon you.  
6. The infiniteness, and preciousness of Christ's sufferings, which for your sins he freely underwent. Ye may spread your thoughts upon these, and by them help yourselves to the serious consideration of the heinous nature of sin, which is the first work to be done.  
2. Consider obedience unto God to be a duty absolutely necessary, that one thing needful, Luke 10.42. So necessary, that when some related pilate's fact, that he mingled the blood of diverse Galileans with their Sacrifices, CHRIST told them, Except ye repent ye shall all likewise perish, Luke 13.3. Consider repentance to be so necessary, that without it there is no salvation, but ye are sure to perish.  
3. Upon the apprehension of sin, and the necessity of repentance, go and cast yourselves down before the presence of God, in the humblest manner, when you are in private alone by yourselves: lay yourselves open unto him; pour forth confessions: for if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 Joh. 1.9. See what encouragement David gives, I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my Transgressions unto the Lord, and thou forgavest the iniquity of my sin, Psal, 32.5. And go and say unto God as David did, Against thee, thee only have I sinned, and done this evil in thy sight. Psal. 51.4.  
4. When ye are at the lowest, then cast up an eye to Christ, by faith embrace the promise of life; by faith in him expect not only the justification of your persons, but the renovation of your natures; that the covenant of promise may be performed: challenge of God's truth, That he would give you a new heart, and put a new spirit within you, that he would take away the stony heart of your flesh, and give you an heart of flesh: that he would make you remember your own evil ways, and your doings that were not good, that ye might loathe yourselves in your sight for your iniquities and for your abomination. Ezek. 36.26.31.  
5. When ye have challenged mercy and grace, then resolve in the strength of God to return. There is nothing in your own power, and therefore a bare simple resolution will not avail you.  
We often observe such resolutions come to nothing: and no wonder; because they are not taken in the power of God.  
A gross sinner, in a good sudden mood, gins to bethink himself, and then he resolves to leave his sin. I have heard a drunkard, when he hath been reproved, say, I will leave this drinking and company-keeping: or a swearer say, I will refrain these oaths. And so of others.  
Haply some may commend these resolves: I cannot, dare not: I think it no commendable thing, but a remedy as dangerous as the sin, because the remedy is a sign. You will think it strange divinity: but observe whether these men do not as frequently fall into the sin as resolve against it: they resolve not to do it, and then do it: they again resolve not to do it, and again they do it: That is their course, the circle which they run round in, to sin, and resolve, to resolve, and sin. And observe, whether you ever knew one of these bare resolutions to have good success. But this must be your way; Lord, I see what I must do, but together with it I see what I am not able to do: thou hast made me willing, make me also able: my desires are towards grace, and so fare as I am able to resolve, I do resolve, but it is in the power of thy might: Oh add unto thine own work, perfect thine own beginnings. This is to resolve to repent in God's power, and it succeeds; for we are not sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God, 2 Cor. 3.5.  
6. Lastly, let us strengthen our resolutions with this care to avoid all impediments that might hinder our returning unto God. Many things do impedite or entangle the soul, sometimes worldliness hangs like a clog, sometimes love of company and pleasure is like a snare about the feet; but we must thrust away such, as troublesome importunate suitors, whose impudence will not have denial. We shall never go freely till we be unclogged. This is the method we must take in the course of our repentance.  
2. The other direction is, how ye may bring forth fruits. Be not wanting to yourselves, neglect not tillage and the right husbanding and manuring of your ground; or because the metaphor is here of a tree, do what is in your power to make a fair and flourishing growth. But, because Paul may plant, and Apollo water, but God must give the increase: therefore because it is God work, entreat him to do it; be often and much in prayer.  
1. That God would afford a moisture from his ordinances, and to you grace and power to suck up that moisture. The tree sends its roots up and down, some this way, some that, every way; to suck from the humid earth, and of the dew and rain that falls from heaven, to draw what it can unto itself. Pray that God would drop down virtue in the word, and labour diligently to attract it.  
2. That God would put within you, the heat of charity, that out of love you might keep the commandments. It is heat which conveys the moisture up into the sap of the tree, and carries along the nutrimental humour: hence it is, that in spring time the trees and plants do sprout. Where there is love in the heart, there will be obedience in the life: Marry the penitent did much, for she loved much.  
3. Pray that God would sanctify to you all several conditions. The winter is profitable to the plants, to solid and collect them: The summer, that they may emit or send without what they have collected. Pray that God would sanctify trial, & a more pleasing life, both, to that end that you might be more fuitfull. This is the direction.  
2. I will end with an exhottation.  
1. Let us endeavour to be meetly or worthily fruitful, to be some way answerable in the degree of our repentance, to the degree of sin. When shall we find penitents come blubbered into our Churches? Oh that such as have been eminent in their sin, would be eminent in their repentance. There are some have an eminency of evil; sometimes in a Town or Parish we shall know some who are noted, & pointed at for common Drunkards: some are known by their common swearing: They are known by these sins, as others are by their Trades. Oh that such men would not only repent, but give public testimony of their repentance, that they might be noted for that also; such a one, such a one is a convert. O, that Drunkards, Adulterers, Swearers, Oppressors, Sabbath-breakers would be eminent in the contrary, in sobriety, in the use of drinks, in temperance to correct their flesh, in a strict watch over their tongues, in mercy to the poor, in a conscionable observation of the Lords days. We think any thing enough for God, if ye leave your callings or pleasures for one of these days, hear, and pray out the time that the congregation stays together, ye think ye do enough; you think a sigh a great matter, the drop of a tear to be almost meritorious. Ah, why should we be so ungrateful, so unanswerable unto God. When you fall into sin, ye pursue it violently, why should there not be such zeal in the return? As ye sinned with greediness, with violence repent.  
2. In our repentance let us be answerable to our spiritual life: let us live as such as we are. In civil relations we can easily do it, we can live suitably to our estates, we can very easily live above it. If a man basely and meanly borne, be raised by the accession of a great wealth to be a Gentleman, he can soon forget how he lived when he was poor, he can very easily learn stately carriage, to look high, and speak big, and despise his neighbours. There are excesses in our carriage this way, whence it is, that the commonalty live like Gentry, the Gentry like Nobility, the Nobility like Princes, and Princes scarce know how to live. Oh that there could be these excesses in our spiritual manner of life. Christians live as heathens, as unbelievers, as worldlings, It is a shame for us to live so much under ourselves. But let us endeavour, that are Saints, yet so much as we can, to live as Angels, live as much as we can in heaven; have heavenly thoughts, & heavenly desires, and heavenly motions: to live, if not above, yet at least answerable to our principle of life.  
Let me conclude with an application of entreaty to your consciences, that ye would be moved to return unto God. Will a threat prevail? Know then, that the Lord knoweth how to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2.9. The Baptist urgeth this argument in his sermon, Now the Axe is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire: in the tenth verse of this Chapter. Beloved, judgements are come near us: The Pestilence is God's Axe, and a very sharp one, it can cut down men suddenly, it can cut down Countries; it hath felled Preston wood, and tall grown trees in other places: It is laid near the root of this County, in Lancashire on the one side, in Denbighshire, on the other, in Shropshire, on this: how easy is it for God to fetch another blow, and lay us down? or why should we expect to stand untouched, when the wood round about us is either field or cropped? Why do we despise the riches of God's goodness; and after our hardness and impenitent hearts, treasure up unto ourselves wrath against the day of wrath, and the revelation of the righteous judgement of God? Rom. 2.5. But I will not end with a threat, but would rather desire that the goodness of God might lead us to repentance. The word that the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The goodness of God it leads on, or invites, or provokes, Rom. 2.4. Let this be motive enough; let his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his forbearance, that, though he be provoked, he is patiented and will not strike, and his long-suffering, that he waits and expects when we will return; let these move us. Let the promise of mercy move us: let the mercy that we already have received move us, for we may observe that we have not lost the fruit of our labours, of our fasting, of our prayers; for Sweden prospers, and the rage of our neighbour pestilence ceaseth; that we hope, shortly to be as loud in our praises, as we have been solemn in our humiliations.   
Deo Opt. Max. sit gloria.