THE DOCTRINE OF FASTING AND PRAYER, AND Humiliation for Sinne.  
DELIVERED  
In sundry Sermons at the Fast appointed by public authority, in the year 1625.  
By that Late Faithful and Worthy Minister of jesus Christ.  
ARTH. HILDERSHAM.  
LONDON, Printed by George Miller, for Edward Brewster, and are to be sold at his shop at the great North-door of S. Paul's at the sign of the Bible. 1633.   

THE CONTENTS OF these Sermons.  

SERMON I.  

Doctrine.  
GOds people ought to take to heart the miseries, and calamities of others; the judgements of God, that are executed upon others. Page 2   

Reason.  
In respect had. ●  
1. To them that are afflicted. 3  
2. To the Lord. 4  
3. To ourselves. ●   

Use 1.  
To exhort us to take to heart, gods judgements upon our brethren, visited with the pestilence. 8  
For.  
1. It is a fearful judgement, and their case is lamentable. 9  
2. None of us can tell how far it may go, how near it may come to us. 11  
3. If this be neglected by us, it will prove but a forerunner of some more fearful judgement. 14  
2. To exhort us to make right use of it. 15  
1. By examining our own hearts, whether those sins be in us, that are the special causes of the Plague. 21  
2. By taking the right course, speedily to make our peace with God. 21  
3. By increasing our care to reform our families. 23  
4. By being more merciful to them in distress. 25    

SERMON II.  

Doctrine.  
A chief duty we are to perform to them in misery, is to pray for them. Pag. 27.  
This duty is to be performed.  
1. Whereby we do express our love to any and whereby we may do them good. 27  
2. For all that are in misery. 27  
3. Specially for God's people. 28  
4. In an extraordinary manner, when their misery is extraordinary. 28  
5. Publicly and generally, when the calamity is common, and general. 29   

Reason.  
1. The Lord is he only that both inflicteth the judgement, and is able to remove it. 30  
2. He commands, desires, and looks for this duty of us, in this case. 31  
3. There is great power, and force in this, to relieve our afflicted brethren. 31   

Use.  
1. To teach us what account is to be made of such as are true Israelites indeed, gracious and mighty with God in prayer. 33  
2. To reprove such as  
1. Either cannot pray, or 35  
2. D●e not use to pray, or 36  
3. Will not pray. 37  
3. To examine our prayers, and inquire how they have proved, and what the causes have been, why they have proved no better, and these are 5. principally. 39    

SERMON III.  

David did not only pray for his enemies when they were in misery, but he did it in an extraordinary manner. For his help in this prayer, he clothed himself with sackcloth. This was used much then in this case, yet not as a religious, but civil ceremony, which we now are not bound to. 4●. 50   

Doctrine.  
In the days of humiliation (besides fervent prayer, and the afflicting of our souls) certain outward and bodily exercises, are to be used by God's people; viz. Certain things are to be done and perfermed, as 51  
1. Reading, and preaching of the Word. 52  
2. Singing of psalms. 53  
3. Almesdeeds. 53  
4. Censuring and reforming of gross sins: 53  
Certain things also are to be forborn, in the day of our humiliation, for our better help in this duty.  
1. All manner of meat and drink. 55  
2. All costliness, and neatness in apparel. 55  
3. Delights of all sorts. 56  
4. All works of our calling. And in these 4. points, this abstinence is to be used for a whole day▪ 56  
5. Yea some abatement there must be also in our natural rest, and sleep, upon this day. 57  
Yet are there 3. Cautions to be observed touching this abstinence.  
1. Outward abstinence is not the chief part of a true fast not the chief help to our prayers in it. 58  
2. The outward signs and helps to humiliation must be increased, according to the increase, and urgency of the cause thereof. 58  
3. The Law of outward abstinence in the days of humiliation must give place to the necessity and conveniency of man. 59   

Reason.  
This abstinence is necessary in the days of humiliation. 61  
1. To help forward the inward humiliation of the heart. 61  
2. To help forward the fervency of the heart in prayer. 62  
3. To profess, and make outward protestation both of our submission to God, and of our repentance and desire to be reconciled unto him. 62   

Use.  
1. To teach us how to keep our Fasts in the right manner. 64  
2. To exhort us to conscience and care in all these particular outward, and bodily duties, yet not resting in them, but referring them to the right ends. 65  
3. To reprove sundry abuses which are chief causes of the ill success of our Fasts. 66    

SERMON IU.  

DAvid afflicted his soul in his fast; And what the meaning of the phrase is. 70   

Doctrine.  
The chief use of a religious fast is to humble, and afflict the Soul, with sorrow, and grief; And the chief thing that makes 〈◊〉 prayers powerful with God, at our fasts, or any other time, when they proceed from humbled and afflicted souls. Yet every sorrow, in this case pleaseth not God. 72   

Reason.  
Of that sorrow God's people have expressed at their fasts, etc. And with which God hath been so much pleased. 75  
1. The fellow feeling of the miseries of others. 76  
2. When the Lord, either by his judgements or threatenings hath declared himself angry with them. 77  
3. When they have seen God dishonoured by the sins of others. 78  
4 When themselves have offended, and dishonoured God by their own sins. 79   

Reason.  
Why the Lord so much desires, and delights to see his people humble themselves with sorrow, and afflict their souls. 80  
1. The cause and root from whence this sorrow springs. 80  
2. The end and effect that it tends unto. For first, It makes the soul more capable of every grace, and fit to receive it. 80  
Secondly, It works repentance unto salvation. 81●  
Thirdly, It makes the Word, and Christ and all God's mercies sweeter unto us. 81  
Fourthly, It makes us pray more fervently. 82  
Fiftly, It makes us fitter to converse, and walk with God. 82    

SERMON V.  

1. Use of the former doctrine is to exhort us to strive for this grace of godly sorrow, and to be able to afflict our own souls as David did. 85  
Motives to provoke us unto this.  
1. The example of God's best servants. 86  
2. The promises God hath made unto this grace. 91    

SERMON VI  

3. THis is the best way to prevent the Lord from humbling, and afflicting of our souls with his hand. 99  
Means to attain to this grace of godly sorrow, where in we are.  
To use the help of others.  
1. A conscionable frequenting of the ministry of the Word. 102  
2. A willingness to be privately admonished, and reproved by some faithful friend. 106    

SERMON VII.  

THe means to attain to godly sorrow, and tenderness of heart, wherein we are to be principal agents ourselves (for we may do much in this work ourselves) are these. 110  
1. We must make choice of a fit time, to go about this work. 111  
2. We must separate ourselves from company, and make choice of a fit place to do it. 118  
3. We must seriously, and impartially, examine our own hearts. 119  
4. We must cry earnestly to God to help us in this work, to bless our endeavours in it. 128    

SERMON VIII.  

NEcessary to have notes, and signs given us, whereby sincere, and saving sorrow for sin may be discerned. 130  
1. He that is truly humbled, mourns more for the evil of sin, then for the evil of punishment. 133  
2. He mourns for sin, not so much in respect to himself as unto God, because he is offended and dishonoured by his sin. 137  
And 3. notes to try whether a man doth so. 141. 142     

THE AUTHORS' Prayer, before his Lecture.  
THy Word (O Lord) is holy and pure, as is thine own Majesty, and being sincerely preached, worketh either to the salvation or condemnation of the hearers. And we all that are here assembled before thee at this time, are of uncircumcised hearts and ears: utterly unworthy by reason of that sin, wherein we were conceived and borne; and of those actual transgressions that we have multiplied against thy Majesty, in thought, word and deed, from our first being, until this present hour; once to set foot into thy Temple or to hear thy Word at all▪ Utterly unfit and unable by reason of our custom in sin, and the hardness of our hearts to profit by it, when as we hear it. So that (Lord) we are at this time in danger, to be unprofitable hearers of thy holy Word, and by being unprofitable bearers of the same, we are in danger of thy heavy displeasure. Yet forasmuch as it hath pleased thee in mercy to command us this exercise, to appoint it to be the only ordinary means, whereby thou wilt work Faith and repentance in thy children, and the principal means whereby thou wilt increase them, to promise also graciously that thou wilt accompany the outward ministry of thy Word, with the inward grace and blessing of thy Spirit, in the hearts of them that shall be reverently and faithfully exercised in the same: We therefore in humble obedience, to this thy holy commandment, and in full affiance and confidence in this thy gracious promise, are bold to present ourselves before thee at this time: Beseeching thee in thy son's blood to wash away all our si●●es, so as they may never be laid to our charge again, either in the world to come to our condemnation, or at this time to bring a curse upon this our exercise. Good Lord so sprinkle that blood of thy Son upon our consciences, that we may be assured of thy love and favour towards us in him. By it sanctify us at this time, and thy word to our uses, opening and enlightening our understanding so as we may be able to understand and conceive of thy word aright, strenghtening our memories so as we may be able to remember it, softening our hard and stony hearts, so as we may be able to believe it, to yield unto it, to apply it to our own souls, to meditate and confer thereupon, to practise it in our lives, and conversations, to stir up one another to the obedience thereof. That this our exercise may tend to the increase of our knowledge, and of our obedience, of our Faith, and of repentance, the glory of thy blessed name, and the everlasting comfort of our own souls: Hear us (O Lord) in these our requests, in what else soever thou knowest good for us, or any of thy Church: for jesus Christ his sake our Lord and only Saviour. In whose name we continue our prayers unto thee, as he himself hath taught us, Saying,  
Our Father which art in Heaven, etc.   

SERMON I.  
AUGUST III. MDCXXV.  PSAL. 35. 13. But as for me, when they were sick, my clothing was sackcloth: I humbled myself with fasting: and my prayer returned into mine own bosom. 
NOt to take up time in speaking of the former part of this Psalm: these words have this coherence, and dependence on that which went before.  
David (as a type of CHRIST) having many mortal enemies, doth in this Psalm (by a Prophetical spirit) pray against them, or rather foretell what should befall them. In this Verse and the former (to show what cause he had to do so) he aggravateth their sin by their unthankfulness, in dealing so badly with him, that had deserved so well of them.  
The parts of this Verse are two: viz. a profession of 1. The kindness he showed to these men: wherein observe, the Time when he did it, and the occasion he took to do it, When they were sick. Duty whereby he expressed his love; he prayed for them; which is amplified by the extraordinary manner of it; set forth by the Outward helps he used in it, Sackcloth. Fasting. Inward disposition of his mind in it: he humbled, or afflicted his soul. 2. The success and comfort he found in it.  
Observe first david's practise; 
Nota 1.  he was wont when these men were sick to be affected with their misery: which teacheth us, that,  
GOD'S people ought to take to heart the miseries and 
Doct. 1.  calamities of others, the judgements of GOD that do befall others.  
Se● for proof of this, both the examples of his servants, and then GOD'S commandment also.  
When Eliphaz, 
Proof. 1.  Bildad, and Zophar heard of jobs misery, they came to mourn with him, job 2. 11. But he was a rare man for piety and authority also, (you will say:) see therefore another example of this duty performed towards them that were not so: Did not I weep for him that was in trouble? (saith job, Chap. 30. 25.) was not my soul grieved for the poor? Yea, see an example of this towards most wicked men, judg. 21. 2. The people of Israel came to the house of GOD (as we do now) to profess their sorrow for the extreme misery that the wicked Benjamites were most justly fallen into.  
Yea we are straityly charged by the LORD to do so, 
2.  to remember and think of them, as if their case were our own, Remember them that are in bonds, (saith the Apostle, Heb. 13. 3.) as bond with them: and them that are in adversity, as being yourselves also in the body. Yea to do it with hearty commiseration, Rom. 12. 15. Weep with them that weep. Yea (if the judgement be famous and exemplary) we are commanded also to make public and solemn profession (as we do at this day) that we are affected with their misery, Levit. 10. 6. Let your brethren the whole house of Israel bewail the burning which the LORD hath kindled.  
Three special reasons and grounds there be for this Doctrine: for we should take to heart the miseries and calamities of others.  
First, In respect had to them that are afflicted. 
Reason 1.  For, admit they were not our fellow-members in CHRIST, nor our kindred or acquaintance, nor our countrymen; admit they were mere strangers to us, admit they were all most wicked men, yet nature binds us to be affected with their miseries, because they are our own flesh: Esa. 58. 7. Hide not thyself from thine own flesh. And he that hath not humanity and natural affection in him, certainly hath no grace, but is given up to areprobate mind, as the Apostle teacheth us, Rom. 1. 31. Yea it is an argument of a cruel heart to be void of natural commiseration, and careless of other men, whether they sink or swim. In this Cain first bewrayed his murderous heart when he said of his brother, Gen. 4. 9 Am I my brother's keeper? And so did the chief Priests and Elders, when (hearing judas cry out of himself for his sin, and beholding him in the pangs of desperation) they said unto him, What is that to us? see thou to that.  
Secondly, 
Reason 2.  In respect had unto the LORD, who by these judgements executed upon others, doth manifest from heaven, that His wrath is kindled, that He is in a fury. So that not to be affected with His judgements executed upon others, is a double contempt done to the LORD Himself.  
1. In that we are not moved, nor tremble to see Him angry, Amos 3. 8. The Lion hath roared, who will not fear? It is hard to find a man so stout and courageous, (shall I say?) nay so senseless or profane, that trembleth not sometimes at the fearful thunderclaps and lightnings, because GOD therein manifesteth His glorious power; and because that though He strike not many with them usually, yet some He doth; but there is much more cause to tremble, and be affected with His general and extraordinary judgements upon others; for, thereby He doth not only manifest His glorious power, but His revenging justice also, and anger against sin; which is much more terrible than the other. See a proof of this, Ezek. 32. 10. The Kings of the nations shallbe horribly afraid for thee, when I shall brandish my sword before them, and they shall tremble at every moment; every man for his own life, in the day of thy fall. The Heathen (that had no goodness in them at all) when they should behold how terrible GOD was in His judgements upon His own people, should be in continual fear that He would destroy them also. As the scholar that is himself faulty, and obnoxious to the rod, when he seeth his master in a fury against any of his fellows, cannot choose but tremble, unless he be desperate. This made the Prophet (when GOD had in a vision manifested to him His glory, Esa. 6. 45. when he saw the posts of the temple door moved at the voice of the Angel that cried, and the house filled with smoke) to cry out (from the very consciousness of his own sinfulness and deserts) Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the LORD of Hosts.  
2. There is in this another contempt also done unto GOD; because GOD never smites some, but to warn all, what is due to them, and what they must look for, unless they repent. Even those executions which the Magistrate doth by GOD'S appointment upon foul offenders, are done chiefly to warn others, Deut. 13. 11. All Israel shall hear, and fear, and shall do no more any such wickedness as this is, amongst you. But much more those judgements, which the LORD Himself hath executed upon any, (either immediately, or by His destroying Angels) are intended chiefly, for the instruction, and warning of others. The righteous shall see and fear, saith David, Psal. 52. 6. The LORD consumed the Sodomites in that fearful manner to make them an example to those that after should live ungodlily, 2 Pet. 2. 6. And the earth swallowed up Corah, Dathan, and Abiram, not only out of that respect GOD had to the glory of His own justice, in taking vengeance on them for all their sins, but that they might become a sign unto others, as the HOLY GHOST saith expressly, Num. 26. 10. Every judgement of GOD hath a voice, and is a real Sermon of repentance: and the more general and extraordinary the judgement is, by so much the louder, and more audible voice it hath: and it is therefore a contempt done to GOD, when we regard it not, nor hearken unto it, Mica 6. 9 Hear the rod, and who hath appointed it.  
The third and last reason and ground of the Doctrine, is, 
Reason 3.  in respect had to ourselves. For there is no judgement executed upon others, (specially if it be any whit public and general, and more than ordinary) but we all are to take ourselves interessed in it: yea to have had a hand in provoking the LORD unto it. For, as sin is the cause of all GOD'S judgements that come upon a land, so we must not judge them the greatest sinners always upon whom they light. Those eighteen upon whom the tower of Silo fell, think ye (saith our Saviour, Luke 13. 4, 5.) that they were sinners above all that dwelled in Jerusalem? I tell you nay. Neither must we think, that the sins of those whom GOD smites with His judgements, are the only cause of the judgements, or that He is angry with them only; but know, that He is aswel angry oft times with those that He spares, as with those whom he smites: and the sins of those whom he spares, have oft a stronger hand in plucking down the judgement, than the sins of those whom He smites have had. Two notable examples we have for this in the time of David. It was a fearful judgement that GOD executed upon Vzza, 1 Chron. 13. 10. The anger of the LORD was kindled against Vzza, and He smote him, because he put his hand to the arke● and it is said, Verse 12. that the judgement upon Uzza much affected David, and made his heart quake. And why so? Surely, because he knew, that GOD was not angry with Vzza only, but with the whole congregation. The LORD our GOD (saith David, 1 Chron. 15. 13.) made a breach upon us, for that we sought Him not after the due order. He knew that the sins of the Priests, and others that were spared, provoked GOD to that judgement, more than Vzza's did; as appears in the beginning of that Verse. For, because ye did it not at the first, the LORD our GOD, etc. The second example is, 2 Sam. 24. It was a fearful judgement that is mentioned in the fifteenth Verse, When by a pestilence that the LORD sent upon Israel, in three days there died of the people from Dan even to Beersheba seventy thousand men: and they that were slain, had (doubtless) sin enough in themselves to deserve it: but was their sin the only or the chief cause of that judgement? no certainly; the sin of those that were spared was the chief cause of it, as David confesseth Vers. 17. Lo l have sinned, and have done wickedly, but these sheep what have they done? He knew well that (not the sins of those that perished in that grievous plague, but) his own sins had a chief hand, in provoking GOD unto that judgement. So that we see that there is no one man amongst us all, that hath not just reason to be affected with GOD'S judgements upon the Land, though himself be spared, seeing that he is a cause of it, as well as they that are smitten, and (it may be) as great a cause as they, nay, (it may be) a greater cause than any of them were.  
And this was that that made good Nehemiah cry thus in his prayer unto GOD, Neh. 1. 6. Both I and my father's house have sinned. As if he had said, that jerusalem prospers no better, I and my father's house are as great a cause as any other.  
We have heard the Doctrine which this example of David teacheth us, delivered and confirmed in a general manner; let us now come to make use of it, and to apply it to our own case, and to the occasion of our meeting at this time.  
This Doctrine therefore serveth to exhort us unto two duties. 1. That we would labour to take to heart, and to be rightly affected with this judgement of GOD that is now upon London, and sundry other parts of the Kingdom. 2. That when we are rightly affected with it, we would make right use of it to ourselves.  
For the first. 
Use 1.  You will say it is a needless exhortation: for, 
Object.  who is not affected with this plague? who is not afraid of it? and wherefore come we hither else, if we be not affected with it?  
I answer. 
Answ.  That none of us (I fear) are sufficiently affected with it; and that this is the fountain and foundation of all good uses we can make of it, either for their benefit that are visited with it, or for our selves, that we would labour to be affected with this judgement of GOD, as we ought to be. I will therefore show you what just causes we have to be deeply affected with this judgement. And they are principally three.  
First, In respect of the grievousness of the judgement itself. For, we shall find this called one of GOD'S sore judgements, Ezek. 14. 21. And when the LORD threatens that He Himself would fight against jerusalem with an outstretched hand, and a strong arm, even in anger, and in fury, and in great wrath, jer. 21. 5. He tells them in the next Verse, how He would do this, He would smite the city with a great pestilence. Certainly the LORD therefore now fights against our Land, yea He fighteth against it in fury, and in great wrath. Observe four things in this judgement.  
1. What a waster it is, Psal. 91. 6. it is called the destruction that wasteth at noonday. In a short time, even in three days it consumed seventy thousand in Israel, 2 Sam. 24. 15. A grievous judgement it must needs be, when GOD Himself matcheth a pestilence of three days continuance (as a thing of equal force to afflict, and destroy) with a famine of seven years, and with flying by the space of three months before their enemies that pursued them: as we know He doth, 2 Sam. 24. 13. And hath not the pestilence that GOD hath now sent into our Land, proved a terrible waster, when in one week in one City it hath swept away three thousand, five hundred, eighty two?  
2. Consider how suddenly it takes them away that have been smitten with it: many that were well in the morning have been dead of it before night: it is therefore called the LORDS arrow, Psal. 91. 5. It strikes and pierceth men suddenly with a deadly wound: and Vers. 6. it is said to walk in darkness. And certainly, sudden death (though it be not absolutely to be prayed against, yet it) is to be esteemed a temporal judgement, and a sign of GOD'S anger. Let destruction come upon him at unawares, saith the Prophet here, Vers. 8. It must needs add much to the bitterness of death, when it comes so suddenly, that a man can neither commend himself to GOD, nor set things in order for the world before he die.  
3. Consider, it is such a judgement as oft makes men destroyers of them whom they most love, and desire to keep alive: the father setting at unawares the infection upon the child, the husband on the wife, a man on his dearest friend. A great cause of humbling it is, for a man to have killed any other man at unawares, as you may see by that law, Numb. 35. 28. and what is it then to have killed them that are dearest to them?  
4. It is such a sickness as doth (usually) debar men of many comforts, that other sick persons do enjoy. First, many that are visited with this sickness, do want convenient attendance and lodging, dying in the streets and highways▪ of whom that may be said, Esa. 51. 20. Thy sons have fainted, they lie at the head of all streets, the fury of the LORD, the rebuke of thy GOD. Secondly, their friends dare not visit them; which, as it is a work of mercy, so it is a great means of comfort to the afflicted, and such as CHRIST hath enjoined us, Mat. 25. 36. 3. Whereas none have so much need of spiritual comfort as they, because the very disease makes them more subject to terrors and fears than others, (and is therefore called the terror by night, Psal. 91. 5.) they (poor wretches) can have none to comfort them, but may in anguish of soul cry out, Lam. 1. 16. The comforter that should relieve my soul is far from me. So that in respect of this first consideration, the grievousness of the judgement itself, they may cry to us all, and to all GOD'S people throughout the Land, as Lam. 1. 12. Is it nothing to you all ye that pass by? Behold and see, if there be any sorrow like unto my sorrow, wherewith the LORD hath afflicted me in the day of His anger. And will you not be affected with it?  
Secondly, if this will not serve, come to a second cause we have, to be deeply affected with it: because none of us can tell how far it may go; how near it may come to our own dwellings. In which respect, though we may say as Namb. 16. 46. we are sure wrath is gone out from the LORD, the plague is begun, yet as the Psalmist saith, Psal. 74. 9 There is not amongst us any that knoweth how long it will last, or how far it will spread.  
Let no man say, I am far enough from London; I dwell in a good air, and we have taken good order to prevent all danger of this infectious disease; no carriers shall come from thence to us, no Londoners shall lodge amongst us. These are good means, I will not deny, (if they be used with that compassion that becomes Christians to show unto them in misery) and must not be neglected. But all these cannot secure us from the plague; if we do not first make our peace with GOD, all these are in vain. If we bear in our bosom the cause of the plague, if we nourish and increase it daily, (I mean our sins) we cannot be sure to keep it from our towns and houses, do what we can. Know thou for a surety it is GOD that sends the pestilence, as He saith, 2 Chron. 7. 13. In this judgement (above others) we are said to fall into the LORDS hands, as David speaketh, 2 Sam. 24. 14. And as He sends it, so He only guides it whither it shall go, and whither it shall not go; whom it shall smite, and whom it shall spare. And though He do usually send it by outward and ordinary means, yet always He doth not so. Some that live in the thickest of them that are infected, and in a most corrupt air, do escape; some that fly from the places infected into the purest air, are infected, they know not how. How many Physicians, and Chirurgeons, and nurses, and keepers that have been wont to visit the infected, to sweat them, to dress their sores, to wash their linen; yea, how many that have daily conversed with them, and lain in bed with them also, have been known to have escaped the infection altogether? Whereas many that have been most careful to keep themselves from all that have been infected, and to use all good preservatives against the contagion, have been taken by it. No man may argue from hence (as some foolishly have done) that this disease is not in it own nature more infectious than other diseases are. No more than (from this that the three noble jews that were cast into Nebuchadnezzars' furnace, received no hurt at all by it, Dan. 3. 27. and that oft times one house in a street, or room in a house escape burning, in the greatest fires that have been heard of) a man may conclude that fire is not in itself of a burning and consuming nature. But in this, as in the other; the finger and power of GOD is to be acknowledged in restraining, and setting bonds to this heavy judgement, as pleaseth Him. And this the LORD (doubtless) doth, to hearten and encourage them that are whole, to perform all necessary duties of mercy and love to them that are sick. And as the LORD can thus limit the plague of pestilence; so can He (if He please) command it to go through our whole Land before it cease, as He did through the land of Israel, 2 Sam. 24. 15. from Dan to Beersheba. Though we fly from it, He can follow and pursue us with it (as He hath done many, and threateneth) I will persecute (and follow them) with the pestilence, saith He, jer. 29. 18. Though we shut our doors against it, He can make it come in at our windows, as they complain, jer. 9 21. Death is come up to our windows, and is entered into our palaces. Let no man think he can be sure to avoid this judgement by flying from it, if he be not careful to remove the cause of it, and to make his peace with GOD. Do therefore (before it come nearer to thee) as the LORD Himself counselleth thee, Amos 4. 12. Prepare to meet thy GOD. And because thou canst have no assurance in thyself that thou shalt be able to avoid the danger of the indignation of this King that comes against thee (for aught thou knowest) with so great a power, learn that wisdom that our Saviour directeth thee unto, Luke 14. 32. While He is yet a great way off, send an ambassage, and desire conditions of peacewith Him. If thou wouldst be free from the fear of the plague, fear GOD aright. Be not afraid (saith the Prophet, Esa. 8. 12, 13.) sanctify the LORD of hosts Himself, and let Him be your fear, and let Him be your dread. If we could fear the LORD as we ought, we should not need to fear any thing else in the world. Be sure to make thy peace with Him; which, how thou mayest do, I will tell thee by and by.  
Thirdly and lastly, (to cause us to take to heart, and to be affected with this fearful plague) consider, that if this judgement be neglected, (as great as it is) it willbe but a forerunner of some more fearful judgement than this is. And as our Saviour speaketh in another case, Matth. 24. 8. this willbe but the beginning of our sorrows. There is a judgement (that this nation hath hitherto been preserved from, to the astonishment and admiration of all the world) that is greater than this; for, it useth to bring this, and the famine also with it, I mean war. The sword of our bloody and merciless enemies is worse than the plague. This is plain by David's choice, 2 Sam. 24. 14. Let us fall now into the hand of the LORD, (for His mercies are great) and let me not fall into the handof man. And surely we have cause to fear, that if this will do us no good, GOD cannot endure to have His judgements despised. Hear what He saith, Levit. 26. 18. If you will not for all this hearken unto Me, than I will punish you seven times more for your sins▪ And certainly, I may say to all you that hear me this day, if you regard not, nor profit by this fearful plague you hear of in London, and in other parts of the Land, GOD will either bring it home to you, or a worse plague than it, Luke 13. 3. Except ye repent, ye shall all likewise perish.  
The second duty that this Doctrine serveth to exhort us to, is, that we would make right use of this judgement of GOD that is upon the Land, unto ourselves. And that standeth in four points.  
First, seeing 1. GOD gives us in this judgement such cause of sorrow, seeing He is angry: and 2 not with the Londoners only, but with us, with the whole Land: and 3. it may be more with us, than with them: and 4. seeing we know not how soon this fire that burns our neighbour's house, may light upon ours: We must therefore examine every one of us our own ways. This direction is given us, Lam. 3. 39 40. Wherefore doth a living man complain; a man for the punishment of his sins? As if the Church there should say, why do men mourn, and fret, and take on so for this judgement of GOD that is justly fallen upon them? Why do they not betake themselves to the right course for the pacifying of GOD'S wrath? Which is this, and this only, Let us search and try our ways, and turn again to the LORD. Every one of us should say thus within himself, surely the LORD is very angry with the whole Land, with every one of us; and what have I done to anger the LORD thus, to provoke Him to this wrath? jer. 8. 6, 7. The LORD chargeth the jews that they did not know His judgement, because no man said, what have I done? And so surely will He judge of us. We know not the meaning of the plague, nor make right use of it, unless every one of us enter into his own heart, a●d say, what have I done? To this end it willbe profitable for us to search the Scriptures, and find out what were the special sins which either have brought the pestilence upon GOD'S people in former times, or which the LORD hath threatened to punish in this manner, and with this judgement. For the first, I find five great plagues of pestilence recorded in the holy Scriptures, and the special sins that were the causes of them, are also plainly set down. The first great plague we read of, was that which is spoken of, Numb. 11. 33. The wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. And what was the cause of that plague? Surely their murmuring and discontentment at their present condition, their unthankfulness to the LORD, who had brought them out of the land of Egypt, Vers. 20. their loathing of Manna, Verse 6. (which the Prophet for the excellency thereof calleth Angel's food, Psal. 78. 25. and the corn and bread of heaven, Psal. 78. 24. 105. 40.) their lusting after the fleshpots of Egypt, and longing to be there again, Numb. 11. 45. Exod. 16. 3. Secondly, Another we find mentioned, Numb. 14. where, although the LORD was stayed by the prayer of Moses from smiting the whole congregation with the pestilence, and from disinheriting them, as He threatened to do, Vers. 6. yet often of those men that were sent to search out the Land, it is said Vers. 37. that they died of the plague before the LORD. And the cause of this is said to be, Verse 36, 37. that they did bring up a slander and evil report upon the promised Land, and thereby made all the congregation to murmur against Moses, who had spoken so much good of it. Thirdly, Another great plague, Moses hath set down the story of, Numb. 16. 49. wherein there died fourteen thousand and seven hundred; and yet then so soon as wrath was gone out from the LORD: so soon as the plague was begun, as we read, Vers. 46,— 48. Aaron (the true ●ype of our only High Priest, and effectual Intercessor for us unto GOD) went with his incense, and stood between the dead and the living, and made an atonement for the people, and so the plague was stayed. How fearful a pestilence would that have been, if it had continued any time, if it had not been presently stayed? And the sin that provoked GOD to send this pestilence among His people, we find to have been their murmuring and rebelling against Moses and Aaron the Ministers and servants of the LORD; as it is plain by the 41 and 42 Verses of that Chapter. Fourthly, The fourth memorable pestilence that we read of, is that which is recorded, Num. 25. of which there fell in one day (as the Apostle saith, 1 Cor. 10. 8.) three and twenty thousand. Moses in setting down that story saith Numb. 25. 9 those that died in the plague were twenty and four thousand; putting all together in that sum, that perished at that time, and for that sin; as well those whom himself and the judges had put to death according to the commandment of GOD, Vers. 4, 5. (which may seem to have been in number about a thousand) as those that perished by that plague which the LORD (in His fierce anger, as it is said Vers. 4.) did send amongst them, which were the three and twenty thousand that the Apostle speaketh of. For that most of them that then perished, died of an extraordinary pestilence, (and not all by the sword of the Magistrate, as some learned men judge) may appear by that which the HOLY GHOST speaketh of it in other places, as Numb. 31. 16. There was a plague among the Congregation of the LORD; and josh. 22. 17. where the very same words are used by Phinehas, who had a chief hand in the staying of it; and Psal. 106. 29, 30. The plague broke in upon them, than stood up Phinehas, and executed judgement, and so the plague was stayed. And what was the cause of this strange and fearful pestilence that consumed in one day three and twenty thousand? Surely it was whoredom, as both Moses Numb. 25. 1, 6. and the Apostle, 1 Cor. 10. 8. do expressly teach us. Fiftly, the fifth and last plague we read of in holy Scripture was in David's time, the story whereof is set down, 2 Sam. 24. 15. this went through all Israel from Dan even to Beersheba in three days, and consumed in so short a time no less than seventy thousand men. And the cause of this plague was the pride of David's heart, and the confidence he reposed in his own strength, and in the outward means he had to defend himself by, and to provide for his own safety. And besides these five great plagues, I find also mention made of another dangerous and strange sickness wherewithal the LORD in his just judgement did smite and afflict his people in the Church of Corinth; which, though I cannot certainly say it was the pestilence, (because the text doth not expressly say so) yet I may boldly say, it was an epidemical disease, and grievous mortality, most likely to be it. Many are weak and sick among you, (saith the Apostle, 1 Cor. 11. 30.) and many sleep, that is, die of it. And the cause of this sickness and mortality the Apostle tells us, was this, that they came carelessly, unreverently, and without due preparation unto the holy Sacrament.  
Thus you see what sins have brought the plague upon men in former times, yea upon such as have been GOD'S people by profession, aswell as we. And, This happened unto them for ensample (as the Apostle speaketh, 1 Cor. 10. 11.) and all the seen▪ samples are written and recorded in Scripture of purpose for our admonition.  
And although we read of no plagues that are recorded in the holy Scriptures, but those that I have mentioned, and for those sins; yet find we divers other sins also which GOD hath threatened to punish this way. GOD'S people were afraid that He would fall upon them, and consume them with the pestilence, (as we read, Exod. 5. 3.) even for their negligence of His solemn worship and service; though they were then in Egypt where they could not perform it without extreme danger. And because Pharaoh had despised and hardened his heart against former and smaller judgements, the LORD threateneth (Exod. 9 15.) to smite him and his people with the pestilence. To conclude, the LORD did by His Prophet jeremiah 21. 5, 6. threaten in anger, and fury, and in great wrath to smite the inhabitants of jerusalem both man and beast, and that they should die of a very great pestilence; because they stood out in rebellion against the King of Babylon, and refused to yield unto him as GOD had commanded them: whereby it appeareth, that an obstinate refusing to obey the Word and commandment of GOD in any thing, though it be such, as may be coloured with the best pretences, will provoke Him to punish men this way.  
So then (to apply all this unto ourselves) seeing it is 
Applic.  evident that we and our nation are guilty of all these sins, for every one of which, we find in the Word, that GOD hath brought and threatened to bring this judgement upon His people in former times; seeing we have been 1. most unthankful unto GOD for our deliverance out of that spiritual Egypt, and house of bondage wherein our forefathers lived: and have showed too much desire to return thither again; and have loathed so long the heavenly food of the Gospel of CHRIST more than ever they did that Manna; and 2. have brought up and entertained a most slanderous and evil report of the promised Land, and of that straight way that leads unto it; speaking evil of and scorning the life and power of godliness, and discouraging others from it; murmuring against, and hating (to the death) such of GOD'S servants, as either by doctrine, or example, do press and provoke us unto it; and 3 are so ready (upon every occasion) to murmur and rebel against the servants and Ministers of the LORD; content (indeed) to give them the hearing, but apt to tell them (if they shall deal particularly and roundly with us, and require of us obedience to the truth, and practise of that that we hear and profess) that they take too much upon them; seeing 4. whoredom doth every where so increase and abound in our Land; and 5. we are every whit as proud of our own strength, and as apt to put trust in the arm of flesh, as David was; and 6. the holy Sacrament is (in all places) so commonly profaned, and those holy things given to and received (without difference) by such dogs and swine as have no care at all d●ly to prepare themselves thereunto; seeing 7. the public and solemn worship of GOD is every where so much neglected; and 8 we have so hardened our hearts against, and profited so little by many other judgements, whereby the LORD hath witnessed His wrath from heaven against us, and sought to bring us unto repentance; and 9 we do continually (with so great obstinacy) refuse to yield obedience to many of the express commandments of GOD.  
Seeing (I say) we are guilty of all these sins that are the proper causes of this judgement, let us therefore impute this fearful plague whereby GOD ●ath smitten the chief City, and many other parts of our Land, unto these our sins; and justify the LORD in this judgement, the causes whereof are so evidently to be found amongst us: yea let us all fear, that He will execute His fierce wrath upon us in the same manner, except we repent us of, and forsake these sins. And this is the first way whereby we must make right use unto ourselves of this heavy judgement of GOD that is upon the Land.  
The second is this, that seeing the LORD doth thus declare and proclaim that His anger and fury is kindled and inflamed against us all, it behoves us (without delay) by all means to make our peace with GOD, and to seek reconciliation with Him. Acquaint thyself now with Him (saith Eliphaz to job. Chap. 22. 21.) and make peace with Him, thereby good shall come unto thee. This, and this only is the way unto true safety and comfort. And mark that he adviseth him to do it now. Now is the time to do it, if ever we will do it, now that His hand is so stretched out against us. And we are strangely hardened in our sins, if (howsoever we have wretchedly neglected it hitherto) we will do it now. If any shall ask me what must I do, and what course must I take to make my peace with GOD?  
I answer briefly and plainly, that there be three things thou must do, if thou wouldst obtain peace with GOD: and if thou canst do these three things, thou needest not doubt to obtain it.  
1. Thou must freely, and fully, and particularly confess thy sins unto GOD, even those sins which I have showed to be the chief causes of this judgement. I said (saith David, Psal. 32. 5.) I will confess my transgressions unto the LORD, and thou forgavest the iniquity of my sin.  
2. Thou must unfeignedly and fully resolve with thyself to cast off and forsake these and all other thy sins, Prov. 28. 13. Who so confesseth and forsaketh his sin, shall find mercy. Though thou canst not quite leave them (as who can do that in this life?) yet if thou canst unfeignedly and without dissimulation desire, and purpose, and resolve with thyself to leave them all, begging strength of GOD, that thou mayst be made able to do it, than hast thou forsaken them in GOD'S account; and they shall not hinder thy peace and reconciliation with GOD. In this David took comfort. I am purposed, (saith he, Psal. 17. 3.) that my mouth shall not transgress: and Psal. 39 1. I said (I fully resolved and determined with myself) I will take heed to my ways.  
3. And lastly, Thou must strive (by a lively faith) to lay hold on GOD'S mercy in CHRIST, and to get His blood sprinkled upon thy heart. CHRIST is our peace, as the Apostle calls Him, Eph. 2. 14. Neither can we (with all that we are able to do) make our peace with GOD, but only through faith in Him. When the destroying Angel saw the blood of the lamb sprinkled upon the lintel and side-posts of any door, he passed by that house, and smote none in it, Exod. 12. 23.  
The third way whereby we must make right use to ourselves of this judgement that we see upon others, is this; it must increase our care to reform (not ourselves only, but) our families. It is a vain thing for any man to bless himself or take comfort in his repentance without this care; say not, if I use all good means to make peace with GOD for myself, I hope the faults of my family shall never be imputed unto me. Search the Scriptures, and you shall find there was never any man that was himself reconciled and at peace with GOD, but his care was, that his family might fear GOD, and be in favour with Him, as well as himself. Cornelius (though he were a Centurion, and kept a great family, and had soldiers to serve him, yet) feared God with all his house, Acts 10. 2. So soon as Zacheus himself was become a son of Abraham (a true believer) salvation came unto his house too, Luke 19 9 Christ promised he should have a faithful and a religious family. So speaketh Eliphaz also to job, job 22. 23. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. No man that is himself truly returned unto the Almighty, need to be discouraged in this; if he do his endeavour, God hath promised, that he shall be able (through His gracious assistance and blessing) to reform his family; though not to convert the heart of every one in it, yet to keep them from open and scandalous offences. Certainly we do not make the right use we ought, of this heavy scourge of God, unless we be made thereby more careful to reform our families. For this cause the Lord said He would not conceal from Abraham His purpose against the Sodomites, because He knew that he would make this use of it. For I know him (saith the Lord, Gen. 18. 19) that he will command his children, and his household after him; and they shall keep the way of the Lord to do justice and judgement; that the Lord may bring upon Abraham that which He hath spoken of him. 1. Abraham (upon the knowledge and observation of God's wrath even upon the Sodomites) would become more careful to look to his whole family, and to reform it. 2. God would assist and bless him in this his endeavour, and he should see the fruit of it in his family. 3. This care that Abraham had of his family should be a principal means to make good unto him all God's promises, to bring upon him, and make sure unto him all the blessings and good things that God had promised unto him, and without this he could have had no assurance of them.  
O that we could once believe and take to heart 
Applic.  these things. Certainly one main cause of this, and all other judgements that are upon our Land, is the want of care that is in them that profess themselves to be the people of God, in reforming their families; whether they of their family be drunkards, or sober persons; blasphemers, or such as fear an oath; unclean, or chaste; profane, or religious; is all one to them.  
The fourth and last way whereby we must make right use to ourselves of this judgement, is this: it must make us more merciful to them that are in distress, and more ready to relieve them. Nothing will give us more assurance to be freed from the plague ourselves, or to find comfort and strength in it, if God shall please to visit us by it, than this. When Gods heavy hand did hang over Nabuchadnezzar, Daniel speaks thus unto him, Dan. 4. 27. Wherefore O King, let my counsel be acceptable unto the, and break off thy sins by righteousness, and thine iniquities by showing mercy unto the poor; if it may be a lengthening to thy tranquillity. As if he should have said, if any thing will lengthen thy tranquillity, and keep off the judgement threatened, this is likely to do it. Remember what ourblessed Saviour hath said of this, Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy. Nothing will give a man more assurance to find mercy with God in the time of his distress, than this will. Remember also what His holy Apostle saith of this, jam. 2. 13. He shall have judgement without mercy, that showeth no mercy. If either the plague, or any other judgement seize upon that man that hath been void of mercy, it shallbe upon him without all mixture of mercy, he shall have no comfort of God's mercy in it; and mercy rejoiceth (or boasteth) against judgement. The merciful man shall not fear this or any other judgement before it come, as other men do: and if it do light upon him, he shall rejoice, and find a comfortable sense of God's mercy in it. And remember this at this time especially, now you have kept a day of humbling yourselves before God; know that there is nothing that will more grace our solemn services before God, (specially services of this kind) nothing will make them more acceptable unto Him, than when we shall therein manifest and declare ourselves to be merciful and bountiful unto the poor, Is not this the fast that I have chosen? (saith the Lord, Esa. 58. 6, 7.) to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thine house? When thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh?   

SERMON II.  
Aug. 17. 1625.  
FOlloweth the duty whereby David expressed his love and compassion to these men, 
Nota. 2.  he prayed for them. For, though this be not expressed in the first part of the verse where the duty is mentioned that he performed towards these men in their misery, yet is it evident, 1. By the express words of the last clause of the verse, where he mentioneth the success he had in the duty he performed for them: and 2. by this also that he saith he fasted, and humbled his soul for them: for, in all fasts and exercises of humiliation that God's people have kept, prayer was the chief duty they performed; and all other things they did in those exercises, they did only to help and further themselves in prayer, Esa. 58. 3. To make their voice to be heard on high: and jon. 3. 8. to make them cry more mightily unto God. The Doctrine then that we are to learn from this example of David, is this.  
That a chief duty we are to perform to them that are in misery, 
Doct. 2.  is to pray for them. See the proof of the point in five degrees.  
1. This is a chief duty whereby we do express the truth of our love unto any, and whereby we may do them good. When our Saviour had commanded us to love our enemies, and to do good to them th●t hate us, M●t. 5. 44. He adds, And pr●y for them.  
2. This is duty that is to be performed by us ●owards all men, 1 Tim. 2. 1. Yea even towards the wickedest men that live upon ●arth: See how importunate Abraham was with God for the beastly Sodomites, Gen. 18. 32.  
3. This duty is to be performed specially for s●ch as are God's people, though it be but in outward profession. This course Moses took to relieve Israel in a great extremity. When God threatened He would destroy Israel, Moses stood before Him in the breach, (by main force to keep Him out) to turn away His wrath, Psal. 106. 23. How stood he in the breach? How did he turn away God's wrath from them? By prayer, Ex●d. 32. 11. Moses besought the Lord his God. This course David took to relieve God's people in the time of a fearful pestilence, that in a short time had consumed seventy thousand, 2 Sa●. 24. 15. He was deeply affected with their misery, (as appeareth by the story) but what course took he to help them? he prayed for them, 1 Chro●. 21. 16,— 18. and so stayed the plague. So did Moses in the very like case of the pestilence, when ●r●th was g●n● out fro● the Lord, and the plague was 〈◊〉, he chargeth Aar●n to t●ke his ce●ser, and put fire therein from the 〈◊〉, 〈◊〉 put incense on it, and go quickly to the congregation, t● make an atonement for them, N●●b. 16. 46. True it is, that signified the intercession of Christ for the people, which indeed is that th●t did the deed: but know, 1. that when incense was offered, God's people also prayed, L●ke 1. 10. And 2. that Christ's intercession goeth with our prayers also, ●nd is that that makes them effectual. He offereth His incense with the prayers of all Saints, Rev, 8. 3.  
4. In strange and extraordinary judgements that are upon God's people, we are bound not only to pray for them, but to do it in an extraordinary manner. When the decree was sealed for the destruction of all the jews, and Ester resolved to venture her life for the revoking of it, then ordinary prayer would not serve the turn; but Ester commanded extraordinary prayer to be used in such a case, and that for sundry days together, Ester 4. 16. Go fast ye for me, and neither eat no● drink three days, night nor day.  
5. In public and general calamities that are upon God's people, or hang over them, public and general prayers should be used for them. This course Ie●os●phat took in that case, 2 Chro●. 20. 13. All luda stood before the Lord in that fast. And so did the Ninivites likewise, jon. 3. 5. They proclaimed a fast and put on sackcloth from the greatest of them to the le●st of them. And the more public and solemn the prayers are that are made in this case, the more pleasing they are unto the Lord. This appeareth, lodge. 20. 26. they had before gone up to the house of God, and asked counsel of God, Vers. 18. they had gone up the second time to seek the Lord, and then did weep also before the Lord, Vers. 23. but prevailed not: the third time they prevailed. Why? What did they more now, than they did before? 1. They fasted. 2. All the childre● of Israel, ●nd all the people we●t up. An evident proof of this, that when God's judgements are public and general upon God's people, our prayers and humiliations should be as public and general as is possible: and the more public, the more pleasing unto God.  
Reason. First, 
Reason 1.  The Lord is He that both layeth the judgement upon any of our brethren, and He that must take it off, and therefore the best way we have to help them, is to seek to Him in their behalf. It is the Lord that sends the pestilence, I have sent among you the pestilence after the manner of Egypt, saith the Lord, Amos 4 10. And it is He, and He only that moderates and sets bounds unto it. He saith to it as to the sea, job 38. 11. Hitherto shalt thou come, but no further: and here shall thy proud waves ●e stayed. He hath set down in His counsel and decree, whom it shall smite, and whom it shall spare. The just number that He hath appointed shall die of it, use they what means they can (which they are bound to do, because this is a secret unto them) to avoid it. jer. 15. 2. Such as are for death, (that is, for the pestilence, as it is expounded, jer. 21. 7.) to death; and such as are for the s●●rd, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And it shall not touch any of them whom He will have to be spared, though they live in never so much danger, Psal. 91. 7. A thousand shall fall at Thy side, and ten thousand at Thy right hand, but it shall not come nigh Thee. And it is the Lord only that removes it when He pleaseth, that saith to the destroying Angel, It is enough, stay now thy hand, 2 Sam. 24. 16. And lastly, it is He only that can cure those that are smitten with it, 1 Sam. 26. The Lord killeth, and takes alive; He bringeth down to the grave, and brings up again. So that to conclude this reason, we may say with the Prophet, Amos 3. 6. Shall there be evil in a City, and the Lord hath not done it? The plague is in the City, and that is one great evil; secondly, it increaseth there wonderfully, that is another evil; thirdly, the people in the out-parishes will not be restrained, nor kept in, that is another evil; fourthly, many perish with famine, that is another evil. And hath not the Lord done all this? What better course than can we take for their good, than to seek to the Lord for them?  
Secondly, 
2.  The Lord hath commanded us to do this; He desires and looks for this at our hands, and is highly pleased with it, when we (seeing his judgements upon our brethren) become suitors to Him in their behalf. He hath commanded, 1 Tim. 2. 1. Before all things, let supplications, etc. be made for all men. Yea He desires it greatly, and looks for it, even when He is most offended with a people, to be thus sought unto in their behalf, Ezek. 22. 30. I sought for a man amongst them that should make up the hedge, and stand in the gap before Me for the land, that I should not destroy it: Es●. 59 16. He wondered that there was no intercessor. Yea He is highly pleased with this, in which respect jeremy desires God to take notice of this grace in him, and remember it, jer. 18. 20. Remember that I stood before Thee to speak good for them, and to turn away Thy wrath from them. So that it is a sin against God to neglect this duty unto our brethren, 1 Sam. 12. 23. God forbid that I should sin against the Lord in ceasing to pray for you.  
Thirdly, 
3.  The force and efficacy that there is in the prayers of God's people to help and relieve them that are in misery, is very great. The prayers of God's people have prevailed wonderfully with Him, even for wicked men. How oft did Moses prayer remove God's plagues even from Pharaoh, Exod. 8. 13. 31. 9 33. 10. 18, 19 When Ah●● and his land were almost consumed with a drought and famine, Elias prayer delivered him from that judgement, and brought rain; yet he was a man subject to the like passi●ns that we are, lamb. 5. 17, 18. Yea in this very judgement of the pestilence, ye shall see the force of prayer. For, when God hath drawn out this terrible sword of His in His fierce displeasure, and consumed many by it, and stretched out His arm to smite more, the prayers of God's people have even stayed Him, and held His hand, and prevailed so with Him, that they have even overcome Him, and compelled Him to change His mind, and put up His sword. When wrath was gone out from the Lord, and the plague was begun, A●r●n stood with his incense between the dead and the living, and the plague was stayed, Numb. 16. 48. When God had said unto Moses (against Israel for their idolatry) Exod. 32. 10. Let Me alone, that my wrath may wax ●ot against them, and that I may consume them: Upon Moses prayer, Vers. 14. The Lord repented Him of the evil which He thought to do unto His people. The like He did upon David's prayer, 2. Sam. 24. 16. The Lord repented Him of the evil, and said to the Ange●● that destroyed the people, it is enough; stay now thine hand. Is it in the power of man to overcome God, to withstand Him when He comes to take vengeance, to cause Him to change His mind? Yes verily; jacob had tha● power, Gen. 32. 26. when the Lord had wrestled with Him, and said, Let Me go▪ he would not let Him go; but Verse 28. as a prince he had power with G●d, and prevailed. And how did he overcome God th●s? By prayer, as you may see Host 12. 4. He h●d power ●ver the Angel, and prevailed; he wept, 〈◊〉 mad● supplication unt● him. Say not, those were rare men; for all God's people have this name given them, they are all called the Israel of God, Gal. 6. 16. and therefore (as Princes) may prevail with God this way. And no marvel, though God's people may thus prevail with God for the staying of His hand inte●porall judgements, or removing of them from their brethren, seeing they are able to prevail with God even for the pardon of their sins, which are the causes of those judgements, and for the converting and saving of their souls, jam. 5. 15. The prayer of faith shall s●ve the sick, and if he have committed sin●●s, they shallbe forgiven him. And 1 Io●. 5. 16. If any 〈◊〉 see his bro●●er sinne● sin which is not ●nto death; he shall ask, and he shall give him life for them that sin not 〈◊〉 death.  
The Use this Doctrine serves unto, is for Instruction. Reproof. Examination.  
First, 
Use 1.  for instruction. To teach us what account is to be made of such as are true Israelites. And know thou h●st two reasons to mo●e thee to make much of such.  
1. They are a blessing to the place where they live, Esa. 19 24. Israel shall be a blessing in the midst of the land. They are the props and pillars of the Land; for their sakes the Land is spared. If there had been button such in Sodom, Sodom had been spared, Gen▪ 18. 32.  
2. They are able (as Princes) to prevail mightily with God, by their prayers; to stand in the breach, and to hold God's hands; they are the chariot's of Israel, and the horse●e●● thereof, as they are called, 2 King. 13. 14. Indeed there are but a few such true Israelites, which makes the Prophet speak in that manner, Psal. 25. 12. What man is he that feareth the Lord? But where thou knowest such, make much of them. Why should not God's favourites be as much honoured, as the favourites of the greatest King? Get as many such into the town thou livest in, as thou canst. They are as L●ts in Sodom, Gen. 19 22. till L●t was gone out of Sodom, the Angel could not destroy it. Get as many such into thy family as thou canst. As David professed he would do, Psal. 101. 6. Mi●e eyes shallbe upon the faithful in the land, that they may dwell with me. Gen. 39 5. The Lord blessed the Egyptians house for Joseph's s●ke. Get such friends as these are. Psal. 119. 63. I am a companion of all them that fear Thee. Vers. 79. Let those that fear Thee turn unto me, and those that have known thy testimonies. I tell thee, Paul (as great an Apostle as he was) knew how to esteem and make use of such friends, Rom. 15. 30. N●w I beseech you, brethren, for the L●rd jesus Christ's sake, and for the l●ve of the spirit, that you strive together with me in your pr●yers to God for me.  
I know I shall offend many of you, in speaking so much for such, whom (above all others) you detest most, and are ready to show it upon every occasion. And I have wondered much to see the bitter hatred that many (who are otherwise civil men) bear to such as fear God. For think I, Psal. 11. 3. and What h●th the righteous done? B●t I have found in God's Book, the true cause of it, and that is this; that every natural man hateth God, and is an enemy to Him, Rom. 5. 10. and that God hath put enmity between the seed of the serp●●, and the seed of the wom●n, Gen. 3. 15. and therefore, so long as thou continuest an enemy unto God, and one of the serpent's seed, thou must needs hate all such as truly fear God. The good Lord be merciful to thee, and give thee an heart to take notice of thy wretched estate, that thou mayst repent and come out of it.  
The second Use is for reproof of three sorts of men. 
Use 2.  I Of them that cannot pray. 2. Of them that do not use to pray. 3. Of them that will not pray.  
First of them that cannot pray. O consider how miserable a man thou art. First, thou wantest that whereby thou shouldest help thy poor brethren in their misery. A grief it is to an honest mind, to see his brother in extreme want and misery, and he hath nothing to relieve him with. Therefore is that commandment given Ephes. 4. 28. Let him labour in some honest calling, that be m●y have to give. How much more just cause of grief is this, when thou canst not so much as pray for him? Secondly, thou wantest that whereby thou shouldest keep off God's judgements from thyself, or remove them, or yield thee comfort in them. For my love th●● were mine adversary's, (saith David, Psal. 109. 4.) but I gave myself to prayer. That was his chief comfort in all his afflictions. Thirdly, thou wantest that that should give thee comfort in thy present estate. For, thou canst have no assurance that thou art God's child, or that thou hast any truth of grace in thee, if thou cannot not pray. The spirit of grace is the spirit of supplication, Zac. 12. 10. Because ye ●re sons (saith the Apostle, Gal. 4. 6.) God hath sent f●rth the spirit of His S●nne into your hearts, crying Abb● Father. No man is the child of God, nor hath the spirit of Christ in him, that is not able feelingly and fervently to call Godfather, and to pray unto Him. Learn therefore to cry earnestly unto God as the Disciples did, L●k. 11. 1. Lord teach me to pray.  
The second sort that are to be reproved by this Doctrine, are such as can, but (through laziness and profane negligence) do not use to pray. Many there be that seldom or never pray; it may be in their sickness, or extreme danger they will, but they bear upon them that brand of an hypocrite that job speaks of, 〈◊〉 27. 10. Will he call upon God at all times? that is, constantly, and not by fits and starts only. Many that did once use constantly to pray with their families, and in secret, have now given it over. To whom the Lord will one day say as Esa. 43. 22. Tho● hast not called upon 〈◊〉, O 〈◊〉, but th●●●ast bee●e ●eary of ●e, O Is●●●l▪ they that neglect their calling upon God, and are 〈◊〉 of prayer, are weary of God. Ma●y never po●●ed out prayer to God for our armies, nor for our brethren visited with the plague: the most of us have neglected it too long, to seek to God for them in this extraordinary manner. Go quickly with thy censer, the plag●e i● beg●●, saith M●se● to 〈◊〉, N●●b. 16 46, so soon as the plague did begin, we should without delay have importuned the Lord for ou● brethren. Unto these I will say but two words. 1. That God may justly impute to thee the blood both of our soldiers that died so miserably, and of the many thousands that have perished by the plague, because thou hast not striven by thy prayers with God for them. According to that rule of our Saviour, Mar. 3. 4. He that useth not means to save life when it lieth in his power, is a murderer. 2. That this neglecting of prayer is a dangerous sign that thou hast no fear of God in thee. Thou castest off fear (●aith Eliphaz, job 15. 4.) and restrainest prayer before God. It is a sign thou believest not God's providence. The fool hath said in his heart, There is no God; (saith the Prophet, Psal. 14. 1.) and one argument to prove this, he gives Vers. 4. They call not upon the Lord. Lastly, this is a sign that thou hast no comfort at all in God, no assurance of His favour. Will the hypocrite (saith job, Chap. 27. 10.) delight himself in the Almighty? will he always call upon God? The cause why men keep not a constant course in prayer, is because they have no delight nor comfort in God. O let us therefore make conscience of this duty to pray, and to pray constantly; praying always, as the Apostle requires, Ephes. 6. 18. & 1 Thess. 5. 16. Pr●y without ceasing, not giving over so good and necessary a duty, when we have once begun to take it up.  
The third sort of them whom this Doctrine reproveth, are such as (through profaneness or worldliness) will not pray. Though the State have first enjoined us to keep these days of humiliation, and 2. gone before us in it themselves, and 3. published for our help a book of prayers, as ample, holy, effectual, and fit for the present occasion, as ever were in any Liturgy that I have seen; (for all which we are greatly bound to praise the Lord) yet will they not upon these days lend their help to their distressed brethren, nor join with us in prayer for them. These men certainly are of the mind either of those profane worldlings that say as Io● 21. 15. What profit shall we have if we pray unto him? Can we get in our harvest, or provide for our families by coming to Church, and joining with you in prayer? Or will our praying keep away the plague from us? Or else they are of the mind of those desperate Atheists that said, Es●. 22. 13. Let us eat and drink; for, to morrow we shall die. This plague increaseth strangely, and is like enough to reach unto us; let us therefore while we live be merry, and make as much of ourselves as we can. I grant, every man is not fit to keep a fast every week, specially in this time of harvest; neither did the State intent to enjoin him to do it: but not to join with God's people sometimes in this duty, specially on these solemn days of humiliation, is, First, a great sin against our distressed brethren, for whom our prayers would the more prevail, the more general they were, and the more of us did join together in them, as I have proved before out of 2 Chron. 20. 13. Secondly, a matter of great danger to themselves, as that which will provoke God's displeasure against them. Levit. 23. 29. Whatsoever soul it be that shall not be afflicted in that same day, (that the congregation kept their fast on) he shall be cut off from among his people. In which respect God commanded them to keep it in all their dwellings, Levit. 23. 3. And Zeth. 1. 6. The Lord threateneth to stretch out His hand against, and to cut off them that have not sought the Lord, then much more such as refuse to do it, being thus called, 
Use 3.  and provoked thereunto.  
The third and last Use is for examination whether our prayers heretofore have been, or now be such, so powerful and effectual as have been described in this Doctrine; whether we be such Israelites as (like Princes) have prevailed with God in them. God's children should inquire after their prayers how they speed. David prayeth oft for an answer, Psal. 143 1. In thy faithfulness answer me: and protesteth it would be a death to him to find God silent to his prayers, Psal. 28. 1. And what answer hath God given to our prayers? First, we have prayed for the good success of our armies against the enemies of the Gospel. But the enemy hath still prevailed, so that we may complain as Psal. 44. 9, 10, 12. Thou hast cast off, and put us to shame; and goest not forth with our armies; thou makest us turn back from the enemy; and they which hate us spoil for themselves, thou sellest thy people for nought, and dost not increase thy wealth by their price. Secondly, We have prayed for the good success of our Parliament, that the King, and Nobles, and Commons might agree together (as one man) for the settling of God's Ark and Religion among us, as they did in Solomon's time, 1 King. 8. 1. But the Parliament (for all our prayers) hath received such an end, as every good heart hath cause to lament. Thirdly, We have prayed unto God to stay His hand in the noisome pestilence. When ●●ron stood with his incense between the living and the dead, the plague ceased, Numb. 16. 48. and David's prayer stayed the plague, 2 Chro. 21. 17, 18. Our D●vid, and our Aaron's, and the whole Land, have oft prayed against this judgement, and ever since we began to pray, the plague hath increased wonderfully. So that we may complain with the Church, La●. 3. 8. When I cry and shout, He sh●tteth out my prayer. And Psal. 80. 4. O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? What is the cause of this? I answer, surely (though there may be other causes) yet this is the chief, jam. 4. 3. We have asked, and have not received, because we have asked amiss. And that we may the better discern, what hath been amiss in our prayers, I will show you how those prayers should be qualified that should prevail with God.  
First, We must pray fervently and importunately, as they that will receive no nay in their suits. The effectual fervent prayer of a righteous man (saith the Apostle, jam. 5. 16.) ●vail●th much. The prayer of the most righteous man that is, cannot be effectual, nor avail much, unless it be fervent. And to such prayer only is the promise made, jer. 29. 13. Ye shall seek for me, and find me, whe● ye shall s●arch for me with all your heart. The want of this fervency in prayer the Prophet complaineth of, as of the chief cause why God did hide His face from His people, and consumed them with His judgements, Esa. 64. 7. There is no●e that calls up●n Thy Name, that stirreth ●p h●mself to take h●ld of Thee. By prayer the faithful may as it were take hold on God, they may hold His hands from 〈◊〉 them, as Mo●● did when God said to him, Exod 32. 10. Let Me ●lone. But none doth thus effectually call upon God, and take hold of Him, that prayeth coldly and drowsily, but he only that stirreth up, and row●eth himself unto this duty, that he may do it fervently. And ●urely this m●y be one cause why God hath given no better answer to our prayers hitherto, because he seeth how cold and drows●e we have been in them, how little affected we have been with the miseries of our brethren, whom we have seemed to pray for. When our blessed Saviour was in His agony, and his soul was exceeding sorrowful even unto death, Mat. 26. 38. His Disciples Peter, and james, and john, whom He desired to watch with Him, and to be some help to Him in that His distress, fell asleep; so little sense had they of His extreme misery, Mat. 26. 40. And even so have we carried ourselves towards our brethren, the members of Christ, we have pretended a willingness to yield them our help in the miseries they are in, but alas in the prayers that we have seemed to make for them, we have been overtaken with drowsiness and sleepiness, we have been in them little or nothing at all touched with the sense of their distress. But as our Saviour said then unto those His Disciples, Mat 26. 41. Watch and pray: So say I unto you beloved, you can never do yourselves or your brethren good by your prayers, unless when you pray you watch, and look well to your hearts, to keep them from drowsiness and senselessness, from wand'ring and roving, that when you pray, you may pray with fervency, and feeling of your own necessities, and of the necessities of them that you do pray for. Let us not think that (because we see no better fruit of our prayers) the Lord hath been displeased with us for keeping these fasts, and presuming to become suitors to Him for our brethren. But let us rather judge, that He hath therefore delayed to answer us hitherto, that He might cause us hereby to cry louder, and to be more importunate and fervent with Him in our prayers. For, so dealt He with the good woman of Canaan, Mat. 15. 22, 24. 26. He did not only delay to help her, but by His neglecting of her, and the rough answers He gave her, seemed angry with her, and willing to discourage her, not out of any dislike He had to her or her suit, (wherewith doubtless He was much pleased) but only to increase her fervency and importunity in prayer.  
Secondly, We must pray in faith, and confidence to be heard, Let him ask in faith (saith the Apostle, jam. 1. 6, 7.) else let him not think that he shall receive any thing of the Lord. And surely we have just cause to pray in faith and confidence that we shall prevail with God in these prayers that we make for our distressed brethren. Many good grounds of confidence we have.  
1. We have heard that it is the will and commandment of God that we should pray for them. And this is the confidence that we have in Him (saith the Apostle I I●h. 5. 14.) that if we ask any thing according to His will, He heareth us.  
2. These extraordinary prayers and fasts that we keep, are enjoined us by public authority of our gracious Sovereign, and of the State. And even that is a thing highly pleasing unto God, and will much further the success of our prayers. Therefore also it is mentioned by the Holy Ghost as a matter of no small importance, in two of the most successful fasts; that is, in that of I●dah, 2 Chron. 20. 3. jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all ludah. And in that of the Ninivites, jon. 3. 7. He caused it to be proclaimed and published through Niniveh, (by the decree of the King and his Nobles) saying, etc.  
3. These fasts are kept generally, and every where throughout the Land; and that is also a thing that God is much pleased with; such prayers, and days of humiliation that have been so universal, have been wont much to prevail with God: as we have already heard out of judg. 20. 26. & 2 Chron. 20. 3, 13. & jon. 3. 5, 7, 8.  
4. The nation and people that we pray for, are Gods own people, and such as bear His Name. Admit our Land be as sinful as Sodom was, yet remember that if there had been but ten such in So●om, as we have many thousands of in our Land, God had heard Abraham's prayer even for Sodom, because of them, Gen. 18. 32. Of our Land (blessed be God) we may yet say, there is no nation in the world at this day, that hath so many righteous persons in it; or that hath the Gospel preached in it in that sincerity and power as we have. Nay, there is no City in the world where the Gospel is so plentifully and so faithfully preached, nor wherein God is so purely worshipped, as in that City that we meet together this day to pray for. And what an encouragement that may be unto us in our prayers, is plain by that speech of the Prophet in his prayer unto God for judah, jer. 14. 9 Yet thou O Lord art in the midst of us, and we are called by thy Name, leave us not.  
And this must be acknowledged for another cause why our prayers hitherto have sped no better, we have not prayed in faith. Many have joined with us, whose persons God never yet accepted, or was well pleased with. And till God have respect to Abel himself, He will never have respect to any offering of his, Gen. 4. 4. And such of us as are in the state of grace, yet have we not stirred up our faith, and confidence to speed, in the prayers we have made. Do it hereafter, and thou shalt be sure to speed the better in thy prayers for it. Say unto thy soul when thou preparest thyself to pray, as David did, Psal. 42. 11, Why art thou cast down O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him, who is the health of my countenance, and my God. Put thy confidence in God, hope and expect to receive a gracious answer from Him when thou prayest unto Him, and thou shalt find better success in thy prayers, than thou hast been wont to do.  
Thirdly, We must pray in sense of our own unworthiness; no man is fit to pray for God's people, but he that feels the plague of his own heart, as Solomon speaketh, I King. 8. 38.  
But how can that be? (will you say) if I have when I pray, a deep apprehension and sense of mine own unworthiness and sin, how can I be importunate with God in my prayer? How can I pray in faith, or be confident that He will hear me? This must needs deprive a man of all boldness, discourage, and make him afraid to speak unto God. This effect the sense of sin seems to have had in David, when he cried Psal. 40. 12. Mi●e iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore mine heart faileth me.  
But to this I answer, that no faithful man hath cause to fear this. For, God's people have never been so strong with Him in prayer, as when they were most abased and dejected in themselves, insense of their own weakness and unworthiness. When I am weak (saith the Apostle 2 Cor. 12. 10. weak, and dejected in myself through sense of mine own infirmities and afflictions) then am I strong: strong in the Lord, and fittest to do Him service in an acceptable manner. See an example and type of this in I●cob, Gen. 32. 25, 26 Never was he so strong with God, as when the hollow of his thigh was out of joint. He had power over the Angel (over Christ the Angel of the covenant, saith the Prophet, Host 12. 4.) and prevailed. He wept and made supplication unto Him, He found Him in Bethel. Why wept he so? Certainly from the sense of his own infirmity and unworthiness; but he prevailed with God in his supplications nevertheless, but much the more for that. See this also in the good woman of Canaan; do you not think she was much abased in herself upon those three repulses that she had received, Mat. 15. 27. yet was her prayer then most strong and effectual with God, Vers. 28. And this is surely another cause, why our prayers for our brethren have been so weak, and without force with God; we are too strong, too well persuaded of ourselves, to do God's people any good with our prayers.  
Fourthly, We must bring with us unto prayer an unfeigned desire, and a full purpose and resolution of heart to reform that that is amiss both in ourselves and others, and so to remove the cause of God's displeasure that is kindled against us. Certainly, this would give wonderful force unto our prayers. This was that that gave such force unto the fasting and praying of the Ninivites, jon. 3. See their care and desire. Let them turn every one from his evil way, (say the King and his Nobles in their proclamation, Verse 8.) and from the violence that is in their hands. See also both the performance of that they resolved to do; and how nothing so much prevailed with God for the success of their prayers as this, Verse 10. God saw their works, that they turned from their evil way, and God repent of the evil that He had said He would do unt● them, and He did it not. Therefore hath it been usual with God's people in their solemn fasts, not only to make full and particular confession of their sins, but also to vow unto God that they would leave and forsake them; yea they were wont solemnly to bind themselves unto this. All this is evident, ●eb. 9 12, 38. & 10. 29. When Phinehas stood up and executed judgement (upon Zimri and Cozbi, as Moses and the judges had before done of many others that were joined unto Baal-Peor, Numb. 25. 4, 5. and so removed the cause of God's displeasure) the plague was stayed, saith the Prophet, Psal. 106. 30. All the weeping of the whole congregation before the door of the tabernacle (of which we read Numb. 25. 6.) could do nothing without that. O that God would put into the hearts of all our Magistrates, not only to appoint and keep solemn and general fasts, but also (by severe execution of the laws) to remove the causes of all our plagues. Our King and State (blessed be God) have made good Laws against idolatry, swearing, profanation of the Sabbath, murder, and drunkenness; but (alas) we want such as Phinehas, to see the laws executed upon any of these offenders; and therefore it is no marvel though the plague be not stayed. While these fowl sins are winked at, and go unpunished, what hope can we have that either our own prayers, or the prayers of all the Saints upon earth, should prevail with God for our Land? Till the achan's be found out and punished, (as found they may easily be, for they do every where declare their sin as Sodom, they hide it not, as the Prophet speaketh, Esa. 3. 9) but till they be punished, as God did say to joshua, Icsh. 7. 10, 11. Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned; so will He to us: why do you thus fast, and pray, and make such show of humiliation as you do? find out the sins, and punish them that are the causes of Mine anger, and then I willbe appeased toward you, and your Land.  
Certainly one chief cause why our fasting and praying hath done so little good, is because this ●a●h not been done. Nay, many of these lewd men that are guilty of these foul sins, intrude themselves into our assemblies, and join with us in these holy duties. And we know that the sacrifice of the wicked is abomination unto the Lord, Prov. 15. 8. Let me therefore exhort you (beloved) that as you desire to please God in this profession of humiliation that you make, and to benefit yourselves or your brethren by your prayers; resolve both to forsake every known sin, and vow unto God this day amendment of life, in such particulars as thine own heart can tell thee thou hast most offended God by; (and which of us all is it that hath not something to reform?) remembering always that speech of the Prophet, Psal▪ 66. 18. If I regardiniquity in my heart; the Lord will not hear me; as also 2. to do what lies in thee to reform others.  
Fiftly and lastly. We must join works of mercy with our prayers. 1. Let no man think he shall be a loser by that that he gives (out of conscience towards God) unto the poor. He that hath pity upon the poor, dareth unto the Lord (saith the Holy Ghost, Prov. 19 17.) and that that he hath given, will He pay him again. 2. Of all alms that is given, that is best and most pleasing unto God, that is given in our Church-assemblies: for, it is an ordinance of God (and even a Sabbath-duty) that collection should be made for the poor when we meet together, as is plain by that speech of the Apostle, 1 Cor. 16. 1, 2. And of that that is thus given, you may have much more assurance, that it shallbe given to them only that have need, than you can have of much of that that you give at your doors. 3. There is great force in this work of mercy to further the good success of our prayers: else would not the Angel have said thus unto Cornelius, Acts 10. 4. Thy prayers and thine alms are come up for a memorial before God. His almsdeeds made his prayers more available with God, than otherwise they would have been.   

SERMON III.  
Sept. 7. 1625.  
THe two first points observed in this Verse we have already dispatched: that is, first the time wherein he showed his kindness unto them, and the occasion he took to do it, when they were sick: secondly, the duty and means whereby he expressed his kindness unto them, he prayed in an extraordinary manner for them. Now this extraordinary prayer he made for them is s●t forth 1. by the outward and bodily helps he used in this prayer; 2. by the inward disposition of his mind and heart in it. The outward and bodily helps he used in this his prayer were two, the clothing of him●●lfe with sackcloth, and fasting. For the first of these, we shall find it was much used by God's people in their extraordinary prayers, Nehem. 9 1. The children of Israel were essembled with fasting, and with sackcl●athes, and earth upon them: & jon. 3. 5. The people of Niniveh proclaimed a fast, and put on sackcloth, from the greatest of them even unto the least of them. Yea the Lord Himself sometimes commanded them to do so, Esa. 22. 12. The Lord God of hosts called them to girding with sackcloth. joel 1. 13. Lie all night in sackcloth ye Ministers of my God. And lest you should from hence conceive that we also are now bound to use it; you must understand,  
First, that in those days it was neither enjoined, nor used as a religious ceremony appropriated to this part of God's worship, but as a civil sign whereby men were wont to testify their sorrow; as wearing of black is now among us. So in that mourning for Abner (wherein there was no prayer nor religious duty performed) David commanded, 2 Sam. 3. 31. Rend your clothes, and gird you with sackcloth, and mourn before Abner. So Hezechia and his nobles upon the hearing of Rabshakehs' blasphemy, to testify their sorrow, (though they kept no fast then) covered themselves with sackcloth, 2 King. 9 1, 2. Yea Benhadads servants (though they knew not what extraordinary prayer meant) when they were to sue to Ah●b for mercy, to profess their sorrow and humility, put sackcloth on their loins, and ropes on their heads, 1 King. 20. 32.  
But how should it be so much used in this so solemn a part of God's worship, 
Object.  and enjoined also by the Lord, if it were merely a civil thing, and no religious ceremony?  
I answer: 
Answ.  We are now enjoined in our Church-assemblies to wear such apparel as is comely, decent, and fit for our estate and condition; I will (saith the Apostle, speaking of the behaviour of all God's people in the public assemblies, 1 Tim. 2. 9) in like manner also that women adorn themselves in modest apparel, with shamefastness and sobriety; and yet is that no Ecclesiastical ceremony, no matter of religion, but a thing merely civil.  
Secondly, We must understand, that in these civil things, that might be decent and fit in one Country, (and consequently commanded of God) which in another Country is utterly undecent, and consequently forbidden. It was a great sin among the Corinthians for a woman to come into the congregation with her head uncovered; that is, without a veil to cover her whole head, 1 Cor. 11. 5. In our congregations (because it is undecent) it were a sin for a woman to come so attired. In which respect, though we have oft in the New Testament mention of fasts both public and private; of sackcloth used in them, we have no mention at all.  
Now this being premised for the understanding of the words, 
Nota. 3.  the thing we have to observe in them for our instruction is this; that David in his extraordinary prayer used these outward and bodily exercises as helps to his prayer: and from this we have to learn what we should do in the like case: that is,  
That in the days of our humiliation, 
Doct. 3.  besides fervent prayer, and the inward afflicting of the soul, there are certain outward and bodily exercises to be used by God's people.  
As in our ordinary prayers there be certain outward things may help us much, and consequently may not be neglected; (as 1. fit time and place, wherein we may be freest from distraction. Our blessed Saviour himself in the morning before day, went out, and departed into a solitary place, and there prayed, as we read, Mar. 1. 35. and commands us (Mat. 6. 6.) to go into a closet to make our private prayers, and to shut the door to us: and 2. fit gestures also; as kneeling when we can. O come let us worship and fall down; let us kneel before the Lord our maker, saith the Prophet, Psal. 95. 6. and standing up when we cannot conveniently kneel. The Publican (though he were much humbled and dejected in himself) stood when he prayed even in the Temple, as we read, Luke 18. 13. For, that also is a sign of reverence and humility. When Eglon heard Ehud say, he had a message to him from God: he arose out of his seat, judg. 3. 20.) so in our extraordinary prayers there be certain outward and bodily exercises that may help us much, and are therefore not to be neglected by us. And those are of two sorts; some consist in doing and performing certain duties; and some in forbearing some such things as at other times we may use.  
Four things I find performed by God's people at the times of their extraordinary prayers, and days of humiliation, specially such as have been public and solemn.  
First, The reading and preaching of the Word. Two notable examples we have for this. Neh. 9 3. They stood up in their place, and read in the Book of the Law of the Lord their God one fourth part of the day. And how did they read? That you shall find Neh. 8. 8. They gave the sense, and caused them to understand the reading. Yea they applied it so effectually, that it wrought marvellously upon the people's hearts, as appeareth Verse 9 The other example is jer. 36. 5, 6. jeremiah commanded Baru●h, saying, I am shut up, I cannot go into the house of the Lord: therefore go thou, and read in the roll which thou hast written from my mouth, the words of the Lord in the ears of the people, in the Lord's house; upon the fasting day. And why did they use this? Not so much for the enlightening and informing of the judgement, as 1. for to work upon the heart, and further it in humiliation: for, the Word is powerful that way, jer. 23. 29. Is not my Word like a hammer that breaketh the rock in pieces? It is like Aaron's rod, that is able to fetch water out of the rock, Exod. 17. 6. And 2. to quicken the heart to fervent prayer: This reason jeremy gives why he would have preached to them on the day of their fast; and when he could not do that, would needs have Baruch read the Word to them, jer. 36. 7. It may be they will present their supplication before the Lord: this will stir them up to pray fervently.  
Secondly, I find singing of Psalms used in a most public and solemn fast, 2 Chron. 20. 19 For, as there be Psalms of all sorts, of mourning and lamentation, as well as of thanksgiving; so is the exercise of singing them a singular means to stir up holy affections of all sorts, Ephes. 5. 18, 19 Be ye filled with the Spirit: speaking to yourselves in Psalms.  
Thirdly, I find God's people have used to join with their extraordinary prayers (as a means to make them the more effectual) almsdeeds and giving to the poor, Acts 10. 4. Thy prayers and thine almsdeeds are come up for a memorial before God. And no marvel: for, see what testimony our Saviour gives unto this, Luke 11. 41. Give alms of such things as ye have, and behold all things are clean unto you.  
Fourthly and lastly, I find that in their solemn fasts they have been wont to examine and inquire what foul sins have been committed amongst them, that might be the causes of God's judgements; and to censure and reform them. This to have been the custom of God's people, may appear by the fast that was kept in jezrel, 1 King. 21. 8,— 10. jesabel wrote to the Elders and Nobles there, to proclaim a fast: (upon occasion pretended (as it seems) of some great judgement on the land, or on that city, present, or feared) In this fast inquiry was made (as it may appear) what should be the cause of that judgement. Two false witnesses step up, (suborned for the nonce) and charge Naboth to be the cause of that judgement; for he had blasphemed God and the King. And indeed of all things that can be done at a fast, this hath been held by God's people the principal, and that that would give more force to their prayers than any thing else. See it in Ezra 10. 1,— 3. so Ne●. 9 2. The seed of Israel (upon the day of their fast) separated themselves from all strangers. And Verse 38. they made a solemn covenant with God, and (Cap. 10. 29, 30.) bound themselves by an oath to walk in God's Law, and to observe, and do all His commandments, and that they would no more match with idolaters. Where this was not done (by those whom it concerned) where no care was taken to find out and amend those things that did provoke God to wrath, the prayers of the best men in the world could never prevail much with God. See a notable example of this, josh. 7. A better man than joshua could not pray; a more fervent and effectual prayer could no good man make than he did, josh. 7. 6,— 9 yet the Lord was so far from harkening to him, that He checks him for it, Verse 13. Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, and shall never stand before their enemy's, till they have found out, and purged themselves from this sin. And as soon as Achan was found out and punished, joshuahs' prayer was heard presently, josh 8. 1.  
I have showed you what these helps are that are ●o be used in our extraordinary prayers, which consist in doing and performing of certain duties. There are some other helps to be used which consist in forbearing and wai●ing ourselves from some things upon that day which at other times we may lawfully use. Therefore the fast-day is called a day of restraint, joel. 1. 14. & Z●c. 7. 3. The jews say that on every fast that they had kept (four times a year during the whole time of their captivity, Zac. 8. 19) they had separated themselves. Now the things we must forbear on the fast-day are five in number.  
First, All manner of food; all kind of meat and drink whatsoever. So in the fast that Esther enjoined they might neither eat nor drink while the fast lasted, Est. 4. 16. And so in the fast of Niniveh, jon. 3. 7. Let them not taste any thing, let them not feed, nor drink water. So of Ezra (Chap. 10. 6.) it is said that on the fast-day he did eat no bread, nor drink water.  
Secondly, All costliness and neatness in our apparel and attire must be forborn on that day. See such examples for this as are beyond all exception, even of great Princes. In a private and domestical fast (I mean not a secret fast, of which our Saviour saith Mat. 6. 17. When thou fast●st, anoint thine head, and wash thy face) it is said of David, 2 Sam. 12. 20. and of Esther, Chap. 5. 1. that when their fast was ended, they changed their apparel, and put on that that befitted their degree; which argueth plainly, that while their fast lasted they had forborn to wear it. And in a public fast we have the like example of the King of Nin●veh, jon. 3. 6. He laid his robe from him, and covered himself with sackcloth. For, as bravery, costliness, and neatness in apparel hath great cause to puff up our flesh, and make it proud: so the neglect of the costliness and neatness of our apparel, (when it is voluntary) is a special means both to testify and increase the humiliation of the heart. So Mephibosheth showeth his sorrow for David's trouble, 2 Sam. 19 24. He had neither trimmed his beard, nor washed his clothes, from the day that the King departed, till he came again in peace. So Exod. 33. 4. When the people had heard those evil tidings, (that God would not go with them into Canaan) they mourned, and no man did put on his ornaments: and this they did by God's express commandment, as appears in the n●x● Verse.  
Thirdly, we must abstain (while the fast lasteth) from delights of all sorts, from all means of joy and gladness, which at other times are most lawful: Even from the delight which is taken in the marriage bed, 1 Co. 7. 5. even the new-married couple must do it, joel 2. 16. much more from music, Dan. 6. 18. and from all recreations whatsoever. It is spoken of therefore as a foul sin, Esa. 58. 3. Behold in the day of ●our fasting ye find pleasure.  
Fourthly, We must also abstain from the works of our calling, not only servile; (as on other holy days, Levit 23 7, 8, 21, 25, 35.) but on the Sabbath, and on the fast day all works are forbidden, Levit 16. 29, & 23, 28, 31. and that upon no small penalty, Levit. 23. 30. Whatsoever soul it be that doth any work in that same day, the same soul will I destroy from among his people.  
Fiftly, and lastly, We must also upon the fast day make some abatement of our natural rest, and sleep, 2 Sam. 12. 16. David fasted, and went in, and lay all night upon the earth; and joel 1. 13. Lie all night in sackcloth, ye ministers of my God; which it was not possible for them to do without some abatement of their ordinary rest, and sleep. And the reason of this is evident, because as ordinary, and much sleep is a great means of satisfaction, and contentment to the body (I said my bed shall comfort me, saith joel 7. 13. my couch shall ease my complaint) so doth the want of it afflict the body much, as appear also by jobs complaint. Wearisome nights are appointed to me (saith he job 7. 3, 4.) when I lie down, Isay, when shall I arise, and the night be gone? and I am fall of toss to and fro unto the dawning of the day.  
And this separation, and restraint of ourselves from these four things must continue during the space of one whole day, that is four and twenty hours. No fast we read of in Scripture continued for any less time. And we have express commandment we should keep it as a Sabbath, Levit. 16. 31. It shall be a Sabbath of rest unto you. Yea in this very point we should keep it as a Sabbath, Levit. 23. 32. It shall begin in the ninth day (of the seventh mo●●h) at even; from even unto even shall ye celebrate your Sabbath. Now before I proceed to give you the reasons why this abstinence, and restraining of ourselves in these four things should be so necessary upon the day of our fast, I must give you certain cautions to prevent the mistaking of this Doctrine.  
First; 
Caution 1.  That this outward abstinence is not the chief part of a true fast, not the chief help to our prayers, the inward humiliation of the soul is far more acceptable to God, and hath more force to make our prayers pierce the Heavens than all this. Bodily exercise profiteth little (saith the Apostle 1 Tim. 4. 8. and such are all these four parts of abstinence that you have heard of) But godliness (whereof the inward afflicting of the soul, and mortifying of our lusts is a chief part) is profitable unto all things. Rend your hearts, and not your garments, saith the Prophet joel 2. 13. Nay the restraining of ourselves in these four things is in itself no service of God nor acceptable at all unto him, further than as it is a help to the inward humiliation of the heart, and even animated by it. That that is said of the one of these may be fitly said of all, Mat. 15. 11. That which goeth into the mouth defileth not a man: and Rom. 14. 17. The Kingdom of God (consisteth not in) meat or drink.  
Secondly, 
Caution 2.  That these outward signs, and helps to humiliation must be increased according to the increase, and urgency of the cause. As there be degrees in God's judgements on a land, or family, or person, some more general than other some, some more extreme than other some, seven times more grievous as the Lord speaketh, Levit. 26. 24. and such as do more deeply affect the heart; so ought these outward signs, and helps of our humiliation, be proportionable thereunto. Whereas ordinarily the fasts we read of lasted but a day (Levit. 23. 32. from even to even. judg. 20. 26. they fasted that day until even. 2 Sam. 1. 12. they mourned, and wept, and fasted until even) the fast we read of, Esth. 4. 16. was kept three days and three nights together.  
If any man shall ask me, doth not that example bind us? I answer three things. 1. That we in these Northern Climates are not able to forbear meat so long as they in those Countries were. (Experience teacheth us that the Spaniard and Italian needs not meat so much as we.) 2. We have not (blessed be God) the like occasion. That judgement was so extreme, general, presently imminent, as they might well hold out their fast so long with feeling, and affection; which is the main thing to be looked unto in this case, and without hope, and likelihood of that, the enjoining of the other were but gross hypocrisy, as is plain by that speech of our Saviour, Matth. 15. 7, 8. 3. From that example we learn, that though we cannot keep so long a time without any intermission as they did, yet when God shall increase the causes and occasions of our humiliation, we may and aught to increase and multiply our fasts in that manner as the men of jabesh Gilead did, 1 Sam. 31. 13. they f●sted seven days. Which also justifieth this most Christian and religious decree of our King and State, in enjoining (during this time of so great calamity) a general fast to be kept every week.  
Thirdly, 
Caution 3.  That this law of outward abstinence in the days of our humiliation must give place to the necessity of man; necessity (said I) yea even unto decency and conveniency also in some sort. Though we must on the fasting day abridge ourselves in our apparel, yet may we have respect to comeliness in our apparel even on that day. We may not disguise our bodies, or make them ridiculous, as our Saviour noteth it to have been the fashion of hypocrites to do. They disfigure their faces (saith He, Mat. 6. 16.) that they may appear unto men to fast. It is required even of the Minister, and so likewise of other men, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comely and decent even that way, 1 Tim. 3. 2. So though we must for the whole day of our humiliation abstain from all food, yet such as cannot fast so long without evident danger 1. either of their health, or 2 of making themselves unfit to perform the spiritual duties of the day, may lawfully eat something upon the fast day. Two things will make this evident.  
First, The rest of the Sabbath (which is as strictly enjoined as abstinence at a fast, yet) might be lawfully broken for the preservation of a man's life, as we see in Eliahs' travel (1 King. 19 8.) five or six Sabbaths together; yea for the preservation of the life of a beast, Luke 14. 5. yea for the preservation of the health of a beast, Luke 13. 15. For, God delights more in mercy, than in any external works even of His own service, Mat. 12. 7.  
Secondly, This abstinence is enjoined but for a help to our prayers, and other spiritual duties; when once it ceaseth to be a help, and proves an hindrance to them, than is it of no worth with God. I grant that such as cannot thus abstain, cannot keep a fast; but yet may they keep a day of humiliation in as acceptable and effectual a manner, as they that can fast best. Provided, 1. that they abuse not this liberty, and pretend necessity when there is none; but remember that they have herein to deal with God which knoweth their heart, 1 Thes. 2. 4. Gal. 5. 13. Brethren, ye are called unto liberty, only use not your liberty as an occasion to the flesh. 2. That that which they eat upon the day of humiliation, be neither for quantity nor quality such, but that they may still preserve in themselves such a feeling of the want of food as may afflict nature, as we see Daniel did, Dan. 10. 3. I eat no pleasant bread, neither came fl●sh nor wine within my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.  
Now for the reasons and grounds of the Doctrine, 
Reason  why such bodily exercises (especially this abstinence) must be used upon the days of our humiliation, I need go no further than this; that God hath ordained them in His Word, as you have heard; and therefore we may be assured, 1. They are useful and profitable for us▪ For, whatsoever He commands us to do, is for our good, Deut. 10. 13. 2. That He will make them effectual to His people unto those ends He hath ordained them for. Teach them to observe all things whatsoever I have commanded you (saith our Saviour, Mat. 28. 20.) and lo I am with you always even unto the end of the world. And those ends are three principally.  
First, to further and help forward the inward humiliation of the heart, to make us the better to feel what sin is, and what it hath deserved at God's hands. For, as the full feeding and pleasing of the body in these things, is a means to increase corruption, jer. 5. 7, 8. When I fed them to the full, than they committed adultery, etc. they were as fed horses in the morning, etc. so the abridging of it in these things is effectual to weaken and abate the strength of sin, 1 Cor. 9 27. I keep under my body, and bring it into subjection. By this we take revenge of ourselves, which is a great help unto true repentance, as the Apostle showeth, 2 Cor. 7. 11.  
Secondly, To further and help forward the fervency of our hearts in prayer. This is evident by that speech of Christ, Mar. 9 29. This kind can come forth by nothing, but by prayer and fasting.  
Thirdly, To profess and make outward protestation of our repentance and submission unto God, and humble desire to be reconciled unto Him. And even this is highly pleasing unto God, as we may see in the example of Ahab, 1 King. 21. 29. Because he humbleth himself before me, therefore I will not bring the evil in his days; and of Rehoboam and his Princes, They have humbled themselves (saith the Lord, 2 Chron. 12. 7.) therefore I will not destroy them: and Verse 12. When Rehoboam humbled himself, the wrath of the Lord turned from him; and yet had these no truth of grace in them. In which respect (Though 1. No man can please God in his fast, nor find sound comfort to his soul in it, that is not in his heart troubled for his sin, doth not unfeignedly repent, that cannot pray, that doth not believe. We know (saith the man that was borne blind, joh. 9 31.) that God heareth not sinners. And without faith it is impossible to please God, saith the Apostle, Heb. 11. 6. 2. Though no man be fit to keep a private and voluntary fast, that is a novice in religion, and hath not attained to some good measure of grace, for fear of taking hurt, and being made the worse by it; according to that speech of our Saviour, Luke 5. 36, 37. The new piece will make the rent greater, the new wine will burst the bottles. Yet) in public and general calamities they may be enjoined to keep a fast that have no such measure of grace in them, as we see, joel 1. 14. Gather the Elders, and all the inhabitants of the land into the house of the Lord: & 2 16. Gather the children, and those that suck the breasts. Yea it hath greatly furthered the efficacy of the prayers of Gods own people, when in such a case all have come (tag and rag, as we say) to join with them in this service, as I noted to you the last day out of judg. 20. 26.  
If any man shall object, 
Object.  God will not hear hypocrites and wicked men, job 27. 9 Will God hear his cry? and if I regard iniquity in my heart (saith David, Psal. 66. 18.) the Lord will not hear me.  
I answer, It is true; such can have no assurance that God will hear them or respect their prayers, 
Answ.  because they have no promise. Godliness hath the promises, saith the Apostle, 1 Tim. 4. 8. All Gods promises belong to the godly, and to them only. But yet for temporal blessings God hath oft had respect to the cries even of such as have had no truth of grace; as is plain Gen. 21. 17. God heard the voice of Ishmael: and Psal. 78. 38. Many a time (upon their prayers whom he had described, Vers. 37.) turned He His anger away.  
For, 1. in this they were thus far no hypocrites, because they were heartily sensible of God's judgements, and desired unfeignedly to be eased of them. Therefore it is said, 2 Chron. 12. 6. The Princes of Israel and the King humbled themselves.  
2. This taking to heart of God's judgements, and professing their humiliation, and their yielding to the commandment of authority in this case (as in the days of the judges and jehoshaphat we heard all the people did) these (I say) were good things, and remainders of God's image in them. In which respect the Holy Ghost saith, 2 Chron, 20. 12. In judah the hand of God was to give them one heart, to do the commandment of the King and of the Princes by the Word of the Lord. And these remainders of His own image God loves wheresoever He sees them, Mark 10. 21. jesus beholding him loved him.  
The Use this Doctrine serveth unto, is,  
First, 
Use 1.  For instruction to direct us how we should keep our fasts. Though this be a Doctrinal point, and not so fit haply to work upon our affections as some other might be, and such as doth also concern but the outside of the true fast, yet have I been the larger in it, because it may serve for a preparation to all the fasts we shall keep hereafter; and the fruit and success of our fasts depends on our performing of them in that manner God hath appointed. Many that are willing to obey God in this duty, may through ignorance fail in the right manner of performing it, and so not only lose their labour, but offend God further, 1 Chron. 15. 13. The Lord our God (said David) made a breach upon us, because we sought Him not in due order. And though God have in our fasts a principal respect to our hearts, 1 Sam. 16. 7. yet looks He also for the service of our bodies, specially in such exercises of public and solemn profession, 1 Cor. 6. 28. Glorify God in your bodies, saith the Apostle. And though these you have heard be not the chief duties to be performed at a fast, yet are they duties commanded, and he that makes not conscience of the least Commandment of God, can have no comfort in his estate, Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments.  
Secondly, For exhortation to us all to make conscience of every one of these outward duties that have been commanded to us; that is  
1. Of joining with the congregation in hearing the Word, even read aswell as preached. See what a reverend respect God's people showed even to the Word read, Nehem 8, 3. The ears of all the people were attentive unto the book of the Law; and ver. 5. When Ezra opened the book (to read it) all the people stood up. Make conscience to join with the congregation in those prayers that are read aswell as in those that are conceived. For those that are read are holy, & good prayers, and all the congregation should make their prayers and supplications with one accord, as they did, Act. 1. 14. Hold thyself bound to join with the congregation in singing of Psalms also. See how well God showed himself to be pleased with this duty, 2 Chron. 20. 22. When they began to sing, and to praise; the Lord set ambushments against the children of Ammon, etc.  
2. Of giving according to thy ability some what to the poor, Luk. 21. 23. Christ took notice of them that contributed, and praised the poor widow.  
3. To make it a day of restraint in the matter of food of all sorts, so far as thy health will permit; in the matter of thy apparel so far as decency will permit; in the matter of thy delights of all sorts; and in the matter of thy worldly affairs.  
Yea 4. Of holding out in these duties a whole day.  
5. Take heed of hypocrisy, and thinking that thy performance of these outward things will serve thy turn, and merit at God's hands. When our Saviour saw what an innumerable multitude of people came to hear him, in so much that they trod one upon another (Luk. 12. 1.) he began to say to his Disciples, first of all, beware of the leaven of the Pharisees which is hypocrisy. And this caveat we have all just cause to give to you in such great assemblies as this is (specially at our solemn feasts) take heed of hypocrisy, Rest not in, nor bless yourselves in the deed you have done; but refer these outward things unto those right ends, which I have told you they were ordained for. And remember always that speech of the Apostle, Rom. 2. 29. He is a Iew which is one inwardly, and circumcision (so is humiliation also) is that of the heart, in the spirit not in the letter, whose praise is not of men but of God.  
Thirdly, 
Use 3.  For reproof of sundry abuses which are chief causes why our fasts prevail no more with God.  
First, Such are to be reproved as refuse to join with God's people in this duty, and will not separate themselves from their profits, and delights, no not so much as one day in a month, though God calls them to it, and the King also commands them to do it. But like them of Ephraim and M●nasseh (of whom we read, 2 Chron. 30. 10.) are ready to laugh the officers to scorn, and to mock them that in the King's name require them to do it.  
Let no man say, had we not better have their room then their company? What good can we hope to receive by having such as they, to join with us in our fasts? For (as you have heard) the coming of all in this case, would do us good, and further our prayers; and this open contempt that such men in all parts do show, may make us all fare the worse. You therefore that are officers do what you can to restrain them from their labours, and to bring them hither. Remember that you are also comprehended in the number of those servants to whom the charge is given, Luk. 14. 23. Go out, and compel them to come in that my house may be filled.  
Secondly, Such as do come, and join with us (though they do that also but by the halves) but so soon as they are gone forget the occasion of our fasts, remember no longer the affliction of Ios●ph, give themselves as full liberty to all delights and jollity as if there were no judgement at all upon the land. Mark well how God complains of them that in a time of common calamity, did give themselves liberty even in lawful delights. Mark well that speech, that you shall find, Esa. 22. 14. Surely this iniquity shall not be purged from you till ye die, saith the Lord of Hosts. Why what had they done? See that verse, 13. Behold joy, and gladn●sse, slaying of Oxen, and killing of Sheep, eating of Flesh, and drinking of Wine. Why what evil, or unlawfulness was there in all this? True; but this was that that so much provoked the Lord that they gave themselves to this jollity at such a time as the Lord God of Hosts did (by his judgements) call them to weeping, and to mourning, to baldness, and to girding with sack cloth; as we read, verse 12. That they did this, with contempt of God's judgements, saying and resolving with themselves thus profanely, and desperately, as verse 13. Let us eat and drink, for tomorrow we shall dye. And what unlawfulness was there in that which Amos so much complaineth of Ames 6. 4. 6. In lying upon beds of lvory, or in stretching themselves upon their couches, or in eating the Lambs out of the flock, and the Calves out of the midst of the stall; or in chanting to the sound of the Viol, and inventing to themselves instruments of music like David; or in drinking Wine in bowls, and anointing themselves with the chief ointments? Were any of these things unlawful? No, but because they did this in such a time, as joseph (the Church of God) was in great affliction; because they did hereby declare that they were not grieved for the affliction of joseph; because they did by th●se means put far away from them the evil day, as the Prophet speaketh, vers. 3. and made themselves forgetful, and senseless of God's judgement; therefore was the Lord so highly offended with them for it. Consider of these places (well beloved) and you will easily discern, that in such evil times as these are, in times of great calamity, either upon ourselves or upon our brethren, we must all of us some what abridge ourselves both in our feasts, and in our bravery, and in our lawf●ll delights of all sorts whatsoever. When the Lords sword is sharpened to make a sore slaughter (saith the Prophet Eze. 21. 10.) when it is furbished that it may glister (much less when we see it hath already made a great slaughter among our brethren, as we now see it hath, and is even died red with their blood) should we then make mirth? And if the Lord will not allow us in such times the free use of our most lawful delights, what will the Lord say then to the mirth used even in this time of common calamity in our alehouses, and at our wakes where lewd men of all sorts assemble themselves by troops, jer. 5. 7. to provoke one another to all kind of lewdness? Will there be any hope our fasts shall do much good while our disordered wakes are continued, and frequented so in such times as these are?  
Thirdly, Such as having power in their hand do not endeavour to find out, and reform the causes of the plague. Though joshua, and all the Elders of Israel should fall upon their faces, and cry never so fervently, they can do no good till Achan be found out, and punished, josh. 7. And what hope then can we have to prevail in our fasts, while no care is taken to find out Achan? The idolater is an Achan; and so is the murderer; and so is the adulterer, and so is the blasphemer, and so is the drunkard. And there is power not in joshua only, but in every officer among us, yea in every man almost to find out our achan's, and bring them to punishment. Our achan's are not so close as that man was; our achan's do not hide their accursed things as he did, josh. 7. 21. Endeavour every one of you to find them out and suppress them, or else our fasts will be of small force with God.   

SERMON IU.  
Sept. 14. 1625.  
NOw it followeth that we observe further the inward affection, and disposition of David's heart in this his extraordinary prayer, he humbled, or afflicted his soul. And here we must (for the opening of the words and phrase) see what is meant by the humbling, and afflicting of his soul; and how that is done, for the understanding whereof three things must be observed.  
●irst, That the soul aswell as the body is subject both to prosperity (a blessed, and comfortable estate) and to adversity also, a woeful and afflicted state and condition; and that not only in the life to come but even in this life also. For the first, See 3. joh. 2. I wish thou mayst prosper, and be in health even as thy soul prospereth; and for the other, See Psal. 31. 7. Thou hast considered my trouble, thou hast known my soul in adversities.  
Secondly, That as the prosperity, happiness, & glory of the soul consisteth in inwardpeace, tranquillity and joy, Rom. 14. 17. The Kingdom of God is righteousness, and peace and joy of the Holy Ghost; so that which humbleth, and afflicteth it is sorrow and fear, and such like affections, which are therefore called the passions and perturbations of the soul, Prov. 12. 25. Heaviness in the heart of man maketh it stoop, that is that that humbleth it. Yea these affections of sorrow and fear do afflict the soul, and put it to pain even as pricks, and wounds and the stinging of a Serpent would do the body. So it is said. Act. 2. 37. They were pricked in their hearts, when by Peter's sermon they were brought to sound grief of heart for sin, and fear of God's wrath. So Prov. 23. 32. Sin is said at last to bite like a Serpent, and sting like an Adder, by reason of the extreme anguish which through sorrow, and fear i● puts the soul unto.  
Thirdly, That sometimes the Lord himself doth thus afflict, and humble the soul with sorrow, and fear, job 5. 18. He woundeth, and his hands make whole; and the strokes that he gives prove usually extreme, and intolerable, Psal. 51. 8. That the bones that thou hast broken may rejoice. The Lords strokes broke his bones, Prov. 18. 14. A wounded spirit who can bear? That is when the wound is given by God's hand, Heb. 10. 31. It is a fearful thing to fall into the hands of the living God; and sometimes God's people (for the preventing of this) have voluntarily afflicted, and humbled their own souls, by provoking themselves to sorrow, and fear whereby their souls might be humbled, knowing well, 1 Cor. 11. 31. If we would judge ourselves we should not be judged of the Lord. And so did David in this place, I humbled, and afflicted my soul by fasting. So saith he also, Psal. 69. 10. I wept and chastened my soul by fasting. And this the Apostle in joins the faithful to do, jam. 4. 9 Be afflicted (he means not bear or suffer the afflictions God layeth upon you, but afflict yourselves, as appears in the next words) and mourn and weep, let your laughter be turned into mourning and your joy into heaviness.  
So than if we would know the reason why David did fast at this time, 
〈◊〉. 4.  it was to humble, and afflict his soul, to work his soul to sorrow, and grief: And what meant he in this his extraordinary prayer for these men to afflict his soul thus? Surely it was to make his prayer more available with God for them. And from this his practice & example, this Doctrine ariseth for our instruction.  
That the chief use of a religious fast is to humble, 
Doct. 4.  and afflict the soul with sorrow, and grief; and a chief thing that makes our prayer effectual with God is the inward humiliation, and sorrow of our souls from whence they do proceed. Two branches there be (you see) of this doctrine, and I will handle them distinctly.  
First, 
Branch. 1.  A religious fast serves chiefly to this end, to humble, and afflict the soul. So Esa. 58. 5. The fast that God hath chosen (is called) a day for a man to afflict his soul in. This is a duty commanded upon the fast day, joel 2. 13. Rend your hearts, and not your garments. See how this is enjoined, Levit. 23. 29. Whatsoever soul it be that shall not be afflicted upon that day, shall be cut off from his people. So our Saviour gives this for a reason why his Disciples could keep no fasts because they could not mourn while the bridegroom was with them, Math. 9 15. So that no man can keep a fast well that cannot mourn, that hath not an humbled and troubled soul in him on that day.  
Therefore we read that God's people in their fasts were wont to weep much, and that not only in private, and secret fasts, as Nehem. 14. I sat down, and wept, and mourned certain days and fasted, and prayed before the God of Heaven; but in public also, Ezr. 10. 1. When Ezra prayed, and made confession of sins weeping, and casting himself down before the house of God, there assembled unto him a very great congregation, and the people wept very sore. Yea God commandeth his people to do so at such times. When God calls us to keep fasts he calls us to weeping, and to mourning, Esa, 22. 12. So joel 2. 12. Turn you to me with all your heart, and with fasting, and with weeping, and with mourning.  
And for the second branch of the Doctrine. A chief thing that makes the prayers of God's people at a fast or at any other time most powerful and effectual with God, is the humiliation, and sorrow of the soul, from which those prayers do proceed. See the proof of this in the most powerful fasts that we read of, Judge. 20. 26. In that fast wherein Israel prevailed with God for success against the Benjamites after two notable foils before, there were many tears shed, all Israel wept before the Lord, yet were there above ten thousand of as valiant men as ever drew sword. In the fast that was kept in samuel's time at Mizpeh, whereby Israel obtained a marvellous victory against the Philistines, 1 Sam. 7. 10. The Lord thundered with a great thunder upon the Philistines on that day, the people wept so abundantly that they are said, verse 6. to have drawn water (as by bucket fools) and to have poured it out before the Lord. Neither hath this been found true at fasts only, but at all times the more the heart of him that prayeth is humbled, the more power shall his prayer have with God. See this in four notable examples.  
1. It was a powerful prayer that jacob made when he had power over the Angel, and prevailed, Host 12. 4. But mark the story and you shall find he was marvellously humbled, when he did so marvellously prevail: Christ wrestled with him, and smote his thigh out of joint, Gen. 32. 25. and Host 12. 4. it is said he wept, and prayed.  
2. It was a powerful prayer that Hannah the mother of Samuel made, when she that was barren by nature, obtained a son by it; but Anna was greatly humbled, and afflicted in soul when she made that prayer, 1 Sam. 1. 10. She was in bitterness of soul, and prayed to the Lord, and wept sore.  
3. It was a powerful prayer that Hezekiah made in his sickness, which reversed the sentence that God had given him notice of, by his Prophet, and procured fifteen years more to be added to his life, 2 King. 20. But what was it, that made it so powerful? Surely it was the sorrow, and humiliation of his heart. For so the Lord bids the Prophet tell him, 2 King. 20. 5. I have heard thy prayer and have seen thy tears.  
4. Lastly, It was a most powerful prayer whereby Manasseh (one of the horriblest sinners that ever lived) prevailed so far that God was entreated of him, and heard his supplication, 2 Chron. 33. 13. But when made he that prayer? See verse 12. When he had humbled himself greatly before the Lord. Therefore it is noted by the Prophet to be the ordinary course of the afflicted soul, that he may prevail in his prayer, Lam. 3. 29. He putteth his mouth in the dust, if so be there may be hope. To breed hope in himself, that God will regard and show respect to his prayer, he abaseth, and humbleth himself in the lowest manner that he can. In so much as upon these manifold experiments, God's people have grown wonderfully confident in this, that when they could bring their hearts to this humiliation and sorrow, their prayers then should certainly prevail with God. See therefore how they have pleaded tears even before God, Psal. 39 12. Hear my prayer O Lord, give care to my cry, hold not thy peace at my tears, & Psal. 6. 6. All the night long I make my bed to swim, I water my couch with my tears, & verse 8. The Lord hath heard the voice of my weeping. As if he should have said, My tears cried louder than my tongue could do, and the Lord had more respect to my tears then to my words. The Lord (I tell you) makes precious account of the tears of his people, Psalm. 56. 8. Put thou my tears in thy bottle, are they not in thy book?  
The reasons, 
Two sorts of reasons.  and grounds of this Doctrine are worthy to be inquired into; and the reason of two things must be inquired of. 1. What have been the causes of that sorrow, and humiliation that God's people have been wont to afflict their souls with, and which God hath had so much respect unto. 2. What are the reasons why God hath had such delight in this to see his people thus humbled, and afflicted in their souls.  
For the first, we shall find that the reason, & ground of the sorrow of God's children, that God hath been so much delighted in, hath been no worldly thing. I deny not but they have also their worldly sorrows, but those make them never a whit the more acceptable to God. We read of divers that have had their hearts afflicted, and humbled in great measure, and yet their sorrow pleased God never a whit, nor made their prayers ever a whit the more powerful with him. Nabals' heart was heavy, and sorrowful enough, 1 Sam. 25. 37. It died within him, for grief, and fear, and became as a stone: and so was judas his heart heavy enough, Mat. 27. 34. And when Esau had lost the blessing, and birthright irrecoverably, Gen. 27. 34. He cried out with a great and exceeding bitter cry. Yea, even at fasts many have afflicted their souls with sorrow, and pleased God never a whit, nor prayed ever a whit the better, Esa. 58. 3. Wherefore have we afflicted our soul and thou takest no knowledge? & Zach. 7. 3. Should I weep in the fifth month separating myself as I have done these so many years? The Lord denies not that they afflicted their souls, and wept in their fasts, but saith, Zach. 7. 5. they did it not unto him, they respected not the Lord, but themselves in their sorrow, it was not a sorrow according to God. Mark therefore the difference of this sorrow of the godly, from the other in four grounds, and reasons of their sorrow.  
First, The godly have afflicted their souls with sorrow, for the afflictions of others out of a compassion, and fellow feeling they have had of their miseries. So did David here. This pleaseth God well as we may see, in the comfort that job took in it, job 30. 25. Did not I weep for him that was in trouble? was not my soul grieved for the poor? So jer. 13. 17. Mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive. This would please God well, if we could afflict ourselves. 1. For that fearful sickness, whereby God sweeps away so many of our brethren, in so uncomfortable a manner, they die in our high ways, and in our fields without all means of comfort. 2. For the poverty this brings on them that escape. 3. For the captivity of the Lords flock in Bohemia, and the Palatinate.  
Secondly, The godly have afflicted their souls with sorrow, when the Lord hath showed himself to be angry with them, either by threatening them by his Word and Prophets, or by executing his judgements upon them.  
For the first, see two notable examples. The one, judg. 2. 2, 5. When the Lord by his messenger had chidden Israel, for making a league with the Canaanites, and not throwing down their altars; and threatened that therefore he would not drive them out of their land, but they should be as thorns in their sides, and their Gods should be a snare to them, they lift up their voice and wept, and there was such weeping there, as the name of that place was called Bochim. The other example is josia, he was humbled in his soul, and wept when he but heard the Lords threats against juda, read out of the book of the Law, 2 Chron. 34. 27. Because thine heart was tender, and thou didst humble thyself before the Lord thy God, when thou heardst his words against this place, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee saith the Lord. Wherein also we may observe, how well God is pleased to see his people fall into these passions of fear, and sorrow when he by his word doth rebuke and threaten them. Which the Lord also professeth, Esa. 66. 2. But to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my Word. So when God hath showed himself to be angry, and displeased with them by executing any of his judgements upon them, they have then been wont, and it was their duty then, to afflict their souls. If her father (saith the Lord of Miriam, Num. 12. 14.) had but spit in her face should she not be ashamed seven days? See a plain proof of this, 2 Chron. 7. 13. If I send pestilence among my people, if my people shall humble themselves, and pray, and seek my face. Mark, not their own loss by the judgement should trouble them so much, as God's anger, and therefore in their prayer they seek God's face, and favour above all things. And this is very pleasing unto God, to see his people humble themselves so under the strokes of his hand. See a notable example of this, 2 Chron. 12. 3, 4. Shishak King of Egypt came against jerusalem with a mighty Army, and took the fenced Cities that pertained to judah, and came to jerusalem. See what followed, 2 Chron. 12. 6. The Princes of Israel, and the King humbled themselves, and they said, the Lord is righteous. And what followed upon that, verse 7. And when the Lord saw that they humbled themselves, the word of the Lord came to Shemajah, saying, they have humbled themselves, therefore I will not destroy them.  
Thirdly, When they have seen God dishonoured by the sins of others, then have they also mourned, and afflicted their souls. jeremy professeth, 13▪ 17. If you will not hear, my soul shall weep in secret places for your pride. So David professeth, that the Zeal of God's house (the inward vexation of his soul through zealous sorrow, and indignation for the neglect, and profanation of God's worship) had even eaten him up, and consumed him, Psal. 69. 9 Specially the foul sins that they have known in the places (Towns, Congregations, Families,) where themselves lived. So it is said of Lot, 2 Pet. 2. 8. That righteous man dwelling among them, in seeing, and hearing vexed his righteous soul from day to day, with their unlawful deeds. So Paul saith, the Corinthians should have done, 1 Cor. 5. 2. Ye are puffed up and have not rather mourned. And see how highly God is pleased with this when his people can mourn for this cause, Ezek. 9 4. And the Lord said unto him (that was clothed with linen, and had the writer's inkhorn by his side) Go through the midst of the City, through the mids of jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof.  
Fourthly and lastly, The chief cause why they have been so given to mourning, and weeping, why they have afflicted themselves so much, hath been their own sins, whereby themselves have offended, and dishonoured God. This David professeth was the cause why his sorrow was continually before him, he was sorry for his sin, Psal. 38. 16. 17. This was the cause why Mary Magdalen wept so abundantly that she was able to wash Christ's feet, with her tears, she was a sinner, Luk. 7. 37, 38. This sorrow God wonderfully delights in more than in all outward worship whatsoever, Psal. 51. 17. The Sacrifices of God are a broken spirit, a broken and contrite heart, O God, thou wilt not despise.  
Now come we to the second inquiry, to find out the true causes and reasons of this, why God should so much desire and delight to see His people humbled with sorrow, to see them afflict and chasten their souls in this manner. It is said of Him, that He hath pleasure in the prosperity of His servants, Psal. 35 27. that He doth not afflict willingly, Lam. 3. 33. that in all the afflictions of His people He is afflicted, Esa. 63. 9 And indeed it is true that our sorrows in themselves please not God, but only in respect.  
First, of the causes and fountains from whence they proceed; that is, 1. They are the work of His own Spirit. It is the Spirit of God only that gives to any man such a fleshy and soft heart, as we may see by that promise, Ezek. 11. 19 I will give them one heart, and will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh: And I will pour upon them my spirit, and they shall mourn abundantly, saith the Lord, Zach. 12. 10. And God must needs take pleasure in the work of His own grace and holy Spirit. 2. These tears proceed from our love to God. Kindness (you know) causeth tears more than any thing else; so it is in this case. Christ saith of the woman that wept so abundantly, that she loved much, Luke 7. 47. And that which makes men most of all to mourn for sin, is the Spirit of grace, which persuades us of God's free love to us, and that Christ was pierced by and for us, Zach. 12. 10. And this (above many other works of His Spirit) God greatly delighteth in, 1 Cor. 8. 3. If any man love God, the same is known of Him.  
Secondly, In respect of the end that this sorrow tends unto, the issue and effect of it the Lord greatly delighteth in it. He seeth we have need of it, 1 Pet. 1. 6. Now for a season (if need be) you are in heaviness. The Lord seeth it will do us much good, and therefore He is so well pleased with it, Eccles. 7. 3. By the sadness of the countenance the heart is made better. 1. It makes us more capable of every grace of God, and fitter to receive it. As the vessel that is full can receive no good liquor, but all is spilt that is poured upon it, and the emptier it is, the more it will receive. So is it in this case, jam. 4. 6. God will give grace to the humble. For knowledge, Psal. 25. 9 The meek will He teach His way: and for comfort, 2 Cor. 7. 6. God comforteth those that are cast down. 2. It worketh repentance unto salvation; and the heart is never wont to be truly turned unto God and changed, but the change begins here, 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repent of. 3. It makes Christ and God's Word and Promises sweet unto us, and all God's mercies to relish well, as hunger makes us relish our meat, and thirst our drink, Prov. 27. 7. The full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet. The prodigal, when he had been pinched with hunger, would have been glad with all his heart to have fared as his father's servants did, Luke 15. 19 O what sweetness found Paul in Christ? I determined (saith he) not to know any thing among you, save jesus Christ, and Him crucified, 1 Cor. 2. 2. And what made his taste so good? He had been deeply humbled in sense of his sins, as appears plainly by this, that he counted himself less than the least of all Saints, Eph. 3. 8. and the chiefest of all the sinners that Christ came to save, 1 Tim. 1. 15. And what sweetness did David find in God's Word, and promises, Psal. 119. 103. How sweet are thy words unto my taste? Yea sweeter than honey to my mouth. And how came he to this? O he had been greatly humbled with sense of sin as appears, Psal. 40. 12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me. Yea this makes all God's mercies relish well, and our hearts to rejoice, and be thankful for them; a farthing token, is to a very poor man most acceptable. This we shall see in Jacob's example, he vowed great thankfulness to God if he would give him but bread to eat and raiment to put on, as we see, Gen. 28. 20. because he was so humbled in the sense of his own unworthiness, and could say, Gen. 32. 10. I am not worthy of the least of all thy mercies.  
4. It makes them seek to God more earnestly, and pray more fervently. As it is said of our Saviour himself, Luk. 22. 44. that being in an agony, he prayed more earnestly; his inward abasement through anguish of soul did add much to the fervency of his prayer; So it is also with all his members, they never pray so fervently, as when they are most humbled and afflicted in spirit: Lord in trouble have they visited thee (saith the Prophet Esa. 26. 16.) they poured out a prayer when thy chastning was upon them.  
5. And lastly, It makes a man fit to walk, and converse with God, no man can be fit to do so till then, Mic. 6. 8. The Lord requires we should humble ourselves to walk with our God. We can never walk, nor converse with God till we can humble ourselves. And that both, 1. In respect of the Lord, who can not delight to converse with any till he be humbled; as no great man will be familiar with a saucy unmannerly fool, that knows not how to carry himself before his betters, nor to give due respect unto him. God cannot abide that flesh should glory in his presence, 1 Cor. 1. 29. & 2 Sam. 22. 28. The afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayst bring them down. The more we are humbled in ourselves, the more the Lord delights in us, to be, and converse with us. Though the Lord be high (saith the Psalmist, Psal. 138. 6.) yet hath he respect unto the lowly, but the proud he knows afar of. And Esa. 57 15. He will dwell with him that is of a contrite, and humble spirit.  
2. In respect of ourselves we are never fit to walk with God, till we be truly humbled. We cannot serve God so as to please him till we can do it with reverence, and fear, Heb. 12. 28. Till than we cannot hear the word as we should. All thy saints are in thine hands (saith Moses, Deut. 33. 3.) and they are humbled at thy feet, to receive thy words. Till than we can never pray as we should. Till we can consider▪ God is in the heaven (of high and incomprehensible majesty) and we upon earth, base and vile worms, we shall be apt to be rash with our mouths, and our heart will be hasty to utter any thing before God, as Solomon speaketh, Eccle. 5. 2. Till than men will never be fearful to offend him; no we can never know him nor ourselves rightly till we have been sound humbled. I have heard of thee (saith job 42. 4.) by the hearing of the ear, but now mine eye seeth thee. job had a true, and saving knowledge of God before (as he had also been truly humbled in soul before) but nothing to that he had, when God had thoroughly humbled him. And so it is said of Manasseh. 2 Chron. 33. 12. 13. That when he was in affliction, and had humbled himself greatly; then Manasseh knew that the Lord he was God. Till then we cannot yield any acceptable and constant obedience unto God. jer. 44. 10. They are not humbled even unto this day, neither have they feared, nor walked in my Law, nor in my statutes, that I set before you, and before your fathers.   

SERMON V.  
Octob. 12. 1625.  
TWo Uses this Doctrine serveth unto principally, 
Use.  First for exhortation, and then for comfort.  
And first to exhortus, 
1.  that we would all of us strive to attain to this grace that David here speaketh of, and hath been commended unto us in this Doctrine; that is, to be able to afflict our own souls with godly sorrow. And for my better proceeding in handling of this use, and for the help of your memory, and edification, I will deliver unto you, 1. The motives whereby you may be provoked to seek this grace. 2. The means you must use for the attaining of it. 3. The signs and tokens whereby you may discern it.  
First, Motives, I say; for you had need to have forcible reasons showed you why you should desire it; none of us desire it as we ought, most men abhor all sorrow; they put far away the evil day, Amos 6. 3. and give themselves to all means of mirth, that they can devise Amos 6. 5, 6. And even in these times wherein the Lord by so many means calls to mourning, and to weeping, behold joy, and gladness, every where as it was in the Prophet's time, Esa, 22. 12, 13. Every man's heart is in the house of mirth, Eccle. 7. 4. You had need therefore have forcible motives given you to persuade you to seek, and labour for godly sorrow, for an afflicted and humbled heart. In the stone of the kidny or bladder men need not be persuaded to desire or seek remedy, but in the stone of the heart they do.  
First, 
Motive 1.  Consider the examples of God's servants, whom God in his Word hath commended to us, and whom we count happy men, as the Apostle speaketh, jam. 5. 11. and we shall see they were men of tender hearts, they were deeply humbled, and much given to mourning and weeping for their sins, David was much given to weeping for sin, he spent whole nights in weeping abundantly, Psal. 6. 6. And Peter when he repented wept bitterly, Mat. 26. 75. & Paul was so humbled all his days for the sins he committed before his calling, that he counted himself not worthy to be called an Apostle, 1 Cor. 15 9 Yea he judged himself less than the least of all Saints, Ep. 3. 8. Yea they have been brought to the very point & brink of despair, before they could come to comfort. So was Asaph when he cried, Psal. 73, 26. My flesh and my heart faileth. And so was Heman when he complained, Psal. 88 15. While I suffer thy terrors, I am distracted. And so was David also when he said thus in his prayer unto God, Psal. 40. 12. Mine iniquities have taken hold upon me, so as I am not able to look up, they are more than the hairs of my head, therefore my heart faileth me.  
But these were fouler sinners (thou wilt say) then ever thou wert. I will show thee therefore examples of such as whose sins were as small as thine. job was never tainted with so fowl sins as thou hast been; and yet his eyes were wont to pour out tears unto God, 16. 20. He for that very forwardness and impatiency he showed in so great affliction abhorred himself, and repent in dust, and ashes, job 42. 6. David's heart was so soft and tender, that it smote him when he had but cut off the skirt of Saul's garment, 1 Sam. 24. 5. The poor man whose child Christ dispossessed burst out into tears even for the weakness of his faith, Mar. 9 24. Paul was marvellously humbled even for his original sin, Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this death?  
Consider these examples well, and thou must needs conclude with thyself; 1. Surely it must needs be a good thing; 2. Surely it must needs be a necessary thing, that all God's people have been so much given unto; Surely I have as much cause as they had to weep, and be deeply humbled for my sins.  
But I will give thee another example far greater than all these thy blessed Saviour that had no sin, was much given to mourning, and weeping for the the sins that thou, and such as thou art have committed, Mar. 3. 5. He mourned for the hardness of the hearts, even of his enemies; He wept over jerusalem, Luc. 19 41. His soul was exceeding sorrowful, unto death, Mat. 26. 38. He offered up prayers and supplications, with strong crying, and tears, Heb. 5. 7.  
Say not I have the less cause to grieve for my sins, because he grieved so much for them, Esay 53. 4. Surely he hath borne our griefs, and carried our sorrows.  
For thou must become conformable unto him in his sufferings, or thou shalt never have comfort in them, Rom. 8. 29. & 6. 5.  
Say therefore to thine own soul, if all God's people have been so apt to weep and mourn, what am I?  
But before I proceed to the second Motive, two questions and doubts must be ansvered, that may arise from the first.  
Can I not be in the state of grace, 
Object. 1.  unless I match these examples, and be so tender hearted, and apt to mourn as they?  
I answer, 
Answ. 1.  first thou mayest. All Gods children have not been humbled, nor broken in heart in the same measure, and degree, and two reasons there be of the difference.  
First, In the persons themselves. Some of them have been more heinous sinners than others. And according to the proportion of men's sins hath, and must be the measure of men's humiliation. The hainouser the sin, the deeper, and of the longer continuance must the sorrow be.  
Of Manaf●es it is said, 2 Chron. 33. 12. He humbled himself greatly before God. Of David, Psal. 51. 8. that his anguish and sorrow for sin, was like to the pain a man feeleth that hath his bones broken. Of Mary Magdalen that she wept so abundantly as she could wash Christ's feet with her tears, Luc. 7. 38. Think upon this thou that hast been guilty of murder, persecution, whoredom, or such like heinous sins, thy sorrow must be proportionable to the heinousness of thy sins.  
The second reason of the difference is in the Lord, who is the only worker & giver of this grace. For as in other graces he is pleased to give them in greater measure to some of his elect, then to others, Mat. 13. 23. In some elect ground, the seed of the Word yields but thirty, in some sixty, in some an hundred fold. So is it in this.  
Ordinarily the Lord useth by the spirit of bondage, and legal terrors to prepare men to their conversion, and deeply to humble them, to give them the spirit of bondage, Rom. 8. 15. But we read of no such thing in the first conversion of Matthew: though he had been a Publican. For at his very first conversion he made a great feast to Christ, Mat. 9 9, 10. nor in those that Peter converted, for though they were pricked in their hearts and deeply humbled before they believed, Act. 2. 37. Yet did their sorrow, and fear continue nothing so long upon them, as david's did, they quickly attained to comfort in the assurance of pardon, Act. 2. 41. 46 Lydias example I do of purpose omit, for she (though she believed not in Christ till she heard Paul, Act. 16. 14. yet) was converted, and feared God before Verse 13.  
Secondly, 
Answ. 2  Yet know this that all Gods elect. 1. Find in themselves this humiliation even with legal terrors at one time or other. For Christ was sent to preach the Gospel to none, but to the brokenhearted, to the captives, to the bruised, Luk. 4. 18. that is to such as had the spirit of bondage, Rom. 8. 15.  
2. All Gods faithful, and true hearted people are in some true measure humbled, and can mourn, and afflict their souls for sin, for they are all oft in scripture styled by this title. They are called the humble, Psal. 34. 2. an afflicted and poor people, Zeph. 3. 12. the poor of the fl●ck, Zac. 11. 7. 11. poor (he means) in spirit, Ma●. 5. 3. Psal. 34 6, 3. They hold themselves bound to aim at the best marks, and to strive to be like them that have most excelled in this grace of brokenness of spirit, & ability to mourn for sin, Phil. 3. 17. Brethren be followers together of me, and mark them that walk so, as ye have us for an ensample. Thou art then in a woeful case if thou neither canst mourn for thy sin, nor strivest to do it.  
But yet there is a second question to be resolved. 
Quest. 2.  For we hear (may some say) that job, and David, & Peter, and Paul, and Hezechia, and josia, and Christ, have been much given to weeping, in their mourning for sin they have wept much. Can I not be in the state of grace, can I not have truly repent, nor been humbled for my sin, unless I can do as they did, unless I can weep for my sin?  
I answer▪ 
Answ. 1.  First, That the grief, and mourning for sin be absolutely necessary unto unfeigned repentance, tears are not always so. And I will show you two reasons of the difference that is to be observed between God's people in this point.  
First, The constitution of some men's bodies makes them much more unapt to weep then others are.  
Secondly, The very extremity of grief sometimes so oppresseth, and overwhelmeth men's hearts (as David complaineth of himself, Psal. 143. 4. My spirit is overwhelmed within me, my heart within me 〈◊〉 desolate) as they cannot ease themselves either by words or tears. God's people have been oft in that extremity of grief as they could not pray, I mean not express in words the desires of their heart, but with sighs, and groan, Rom. 8. 26. In extremity of sorrow some men cannot weep. It is said of David, and his company, 1 Sam. 30. 4. they had no more power to weep. So that I may say to thee that if thou canst, by the signs that I shall by and by give thee, approve that thou art able sound to mourn, and be humbled for thy sins, though thou canst not weep for them, thou mayst be in the state of grace for all that.  
But secondly, 
Answ. 2.  I answer, That if the constitution of thy body will serve thee to weep for other things and yet thou couldst never weep for thy sins, surely thy case is fearful. As to the man that can remember other things well enough, a tale, a play, but a sermon, a chapter of the Bible, he cannot remember, and excuseth the matter thus, my memory is naught, I may say it is naught indeed with a witness, it is sinfully, it is damnably naught; so to thee that canst weep for other things but not for sin, I may say, flatter not thyself but strive to be able to do as thou hearest other the good servants of God have done, and that God hath been so highly pleased with them for, strive to be able to weep for thy sins.  
The second motive to persuade you to seek for this grace, 
Motive 2.  is the consideration of the manifold promises God hath made in his word to them that can afflict their souls, and be rightly humbled for sins, and the great benefit that this grace will bring with it.  
First, 
Promise 1  This sorrow shall not be everlasting, Rev. 7. 17. but it shall end in comfort, john 16. 20. Ye shall be sorrowful, but your sorrow shall be turned into joy, Psal. 126. 5. They that sow in tears, shall reap in joy. It is appointed unto them that mourn in Zion, that they shall have the ●ile of joy given them for their mourning, the garment of praise for the spirit of heaviness, Esa. 61. 3. The Lord who is the father of mercies, & God of all consolation is called a God that comforteth all those that are cast down, 2 Cor. 7. 6. Never found God's people that comfort in God's mercy & in the assurance of the pardon of their sins as when they have been most humbled, and able to weep most for their sins, Esa. 29. 19 The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel. The day of humiliation when God's people afflict their souls before him, is called a day of atonement, Levit. 23. 27. For so is God's promise, Zac. 13. 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin, and for uncleanness.  
First, No man need fear he shall bring himself to desperation if he give way to this tenderness of heart, and sorrowing for sin. For there is no such medicine in the world to free thy heart from legal, and desperate fears, and sorrows, and to bring thy heart to sweet peace, and comfort in God, as this is, if thou couldst rightly mourn, and be humbled for thy sin. When those poor wretches that had crucified Christ, and were pricked in their hearts, with intolerable fears, and sorrows, and anguish of soul for it, and cried out to the Apostles what shall we do? Act. 2. 37. Mark what remedy Peter prescribes them, verse 38. Repent, saith he. Why? Did they not repent already, of that they had done? Yes, with legal repentance for endangering themselves, but his meaning is, repent and mourn that you have offended God. And indeed so is God's promise. Esay 57 15. I will dwell with him that is of a contrite, and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. He may be sure to have his heart revived, and comforted that can be humbled enough.  
Secondly, Yea there is no such remedy against worldly sorrow as this; if when we feel our hearts dejected with any sorrow for any worldly cross, we would labour to turn our heart from the consideration of the cross, to the consideration of our sin that hath been the cause of it. And this remedy you shall find prescribed, Lam. 3. 39 Wherefore doth a living man complain, (chafe, and fret, and disquiet himself) a man for the punishment of his sins? let us search, and try our ways.  
I beseech you lay this second Motive to your hearts every one of you. 
Applic.  1. Many of you never yet had any comfort in God, in the assurance of the pardon of your sins, never found sweetness in Christ nor in God's promises. 2. Many of you are much disquieted with legal and desperate fears. 3. Many of you are always heavy hearted, sometimes by reason of crosses you meet with, and sometimes you know not why. And what is the true cause of all this? You were never yet rightly humbled for your sins. Why will you continue in this uncomfortable estate? Learn to mourn and weep for thy sins, and that will help all.  
The second promise made unto it, 
Promise 2  and benefit this sorrow will bring, is, that it will make us capable of, and able to thrive in every saving grace. This benefit you shall find pressed as a motive unto this, 1 Pet. 5. 5, 6. God giveth grace to the humble, humble yourselves therefore (saith the Apostle) under the mighty hand of God. jam. 4. 6, 7, 9 God giveth grace to the humble, submit yourselves therefore to God, be afflicted, and mourn and weep. Men use not to come to the rock to be well grounded, and settled in grace till they have digged deep, Luk. 6. 48. Such shall attain to a clear and certain, and sanctified knowledge of the truth, Psal. 25. 9 The humble he will teach his way. Such shall get power over their corruptions, 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repent of. Eccle. 7. 3. Sorrow is better than laughter: for by the sadness of the countenance, the heart is made better. These tears are of a purging, and cleansing nature; no soap, no nitre is so effectual to get the spots, and stains out of cloth, as these are to wash out the spots of thy soul. That which Solomon saith of a slanderer, Prov. 25. 23. An angry countenance will drive him away; may be said of this: if sin be not cockered, and made much of, if we would show ourselves discontented, sad, and heavy, while it tarrieth with us, this would drive it away.  
Take this also to heart, 
Applic.  I pray you. 1 Many of you complain, or have just cause to complain, you thrive not in any saving grace, you are like Pharaohs kine, though you live in never so good pasture, yet are you still as ill favoured, and lean as ever you were, Gen. 41. 19 21.  
2. Many of you are extremely ignorant, and unsettled in your religion, unstable souls, as the Apostle speaks, 2 Pet. 3. 16.  
3. Many of you complain you cannot overcome nor get power over any corruption; you cry with the Apostle (though not with that success that he did) Rom. 7. 15. That which I do I allow not; for what I would that I do not, but what I hate that do I. Learn to know the true cause of all this, you were never yet rightly humbled for sin. If thou couldst be humbled and learn to mourn for thy sin, God would give thee more grace.  
Thirdly, 
Promise 3  The Lord hath promised his special protection, assistance and mercy in the evil day, the day of his wrath, and judgements, unto such as are rightly humbled, and can mourn for their sins, Psal. 18. 27. Thou wilt save the afflicted people, and 34. 18. He saveth such as be of a contrite spirit, job 22. 29. When men are cast down then thou shalt say, there is a lifting up, he shall save the humble person. And this promise God hath been wont to make good, one of these three ways.  
1. Either by turning away the judgement that he had threatened as 2 Chron. 32. 26. Hezechia humbled himself for the pride of his heart (both he, and the inhabitants of jerusalem) so that the wrath of the Lord came not upon them in the days of Hezechia. Yea to show what sound humiliation is able to do, the very counterfeit of it hath been very effectual this way for the turning away of judgements, 2 Chron. 12. 12 When Rehoboam humbled himself, the wrath of the Lord turned from him, so that he would not destroy him altogether, and also in judah things went well. The like we may see in the example of a worse man than he, 1 King. 21. 29. Seest thou how Ahab humbleth himself before me? therefore I will not bring the evil in his days.  
Or 2. by hiding his servants from the judgement, and providing for their safety in the common calamity, as he did Just Lot, that was vexed with the filthy conversation of the Sodomites, 2 Pet. 2. 7. This our God can do, verse 9 The Lord knoweth how to deliver the godly out of tentations; For to him belong the issues of death, Psal. 68 20.  
Or 3. (if he see it not good to do either of the former) by sealing them, & setting his mark upon them, giving them by his spirit further assurance of his favour, and strength of grace to endure the calamity (for that is God's seal, and mark, Ep. 1. 13.) and so did the Lord with those humbled souls that went into captivity, Ezek. 9 4. Go through the midst of the City, through the midst of jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof.  
Consider well of this benefit I pray you. 
Applic:  1. We live now in an evil time: The plague hath devoured many thousands already; and we all may see cause enough to fear, it may come nearer to every one of us then yet it hath done.  
2. The Lord doth also threaten us with the sword. You have heard of the intentions of our enemies abroad.  
3. All men's hearts are disquieted with fear; few have any inward peace, and security in their minds. Learn therefore to know how we might remedy this. Certainly if we could learn to afflict ourselves and mourn for our sins, we need not fear either the plague, or the papists: God would be a refuge for us, a refuge in times of trouble, Psal. 9 9 O that God's people throughout the land could humble themselves more for sin, for the sins of the land, and for their own sins. O that we could do it, that are here now. Remember what is said, Prov. 14. 26. In the fear of the Lord is strong confidence, and his children shall have a place of refuge.  
Fourthly, 
Promise 4  The Lord hath promised that the prayers of such shall prevail mightily with him both for themselves, and others. You know what is said of jacob, Host 12. 4. He had power over the Angel, and prevailed, he wept and made supplications unto him. And of Hezechiah, Esa. 38. 5. I have heard thy prayers, I have seen thy tears, behold I will add unto thy days 15. years. And what need we more examples when we have the Lords express Word, and promise for this, Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear, Psal 34. 17. When the Prophet had said, The righteous cry, and the Lord heareth them, he giveth this for the reason, verse 18. The Lord is nigh to them that are of a broken heart, 2 Chron. 7. 14. If my people that are called by my name, shall humble themselves and pray, then will I hear from Heaven. Yea for others also, God will hear them, job 42. 8. My servant job shall pray for you, for him will I accept.  
1. We all complain, 
Applic.  and not without cause, as job did, job 30. 20. I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.  
2. And we account it (if we be as we should be) the chief privilege, and comfort we have in this life to have audience and respect with God in our prayers, 1 john 5. 14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us.  
3. Take notice of a chief cause thereof: and as thou desirest God should have more respect to thy prayers, labour thou to be more humbled for thy sins.   

SERMON VI.  
Novemb. 9 1625.  
FOlloweth now the third and last motive; 
Motive 3.  that this is the best way to prevent the Lord from afflicting, and humbling our souls with his own hand, when we have learned to humble, and afflict our own souls. For this is a certain truth; sin will bring sorrow sooner or later, that cannot be avoided. Sin is therefore called sorrow; because sorrow is an inevitable effect, and consequent of it, Eccl. 11. When he had said, verse 9 Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes, but know thou, that for all these things God will bring thee into judgement: he adds verse 10. Therefore remove sorrow from thy heart, and put away evil from thy flesh. When sin hath gone before, sorrow (even sorrow and affliction of soul for sin) will follow, Prov. 29. 6. In the transgression of a wicked man there is a snare; that is, that that will fill their hearts with deadly sorrow and heaviness, as appears by the next words, but the righteous sing, and rejoice, jer. 2. 19 Thine own wickedness shall correct thee, know therefore, and see that it is an evil thing, and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee. Thy sins certainly will be bitter to thee one day, sooner or later. Take this for an undoubted truth, thou must either temporally here or eternally hereafter in hell, lament, and be wail, and weep for thy sins, Luc. 13. 28. There shall be weeping, and wailing, and gnashing of teeth, when ye shall see Abraham, and Isaac, and jacob, and all the Prophets in the Kingdom of God, and yourselves thrust out. How much more when they shall see, and feel the torments that are prepared in hell for them? Now when God as an angry judge strikes, and afflicts the soul with sorrow for sin, even in this life; o that sorrow is terrible, and intolerable, when he smites the heart, he so sets it on as no man is able to abide it, Heb. 10. 31. It is a fearful thing to fall into the hands of the living God, Prov. 18. 14. A wounded spirit (that is, which God in his anger hath wounded) who can bear? Nah. 1. 6. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.  
And the best way to prevent the Lord from wounding, and afflicting our souls, is to smite, and afflict our own hearts for our sins; the way to prevent those intolerable, and everlasting sorrows which God in his fury will bring upon wicked men, is to work our hearts to this godly sorrow ourselves, and to humble our own souls: this is plain by that speech of the Apostle, 1 Cor. 11. 31. If we would judge ourselves, we should not be judged of the Lord, he means as appears in the next verse.  
O think of this thou merry Greek, 
Applic.  that art all for mirth, and pleasure; thou drunkard and whoremaster that findest such joy, and sweetness in thy sin; thou pleasant witted fellow, that canst so wittily break jests upon religion, and the servants of God, that thou canst set all the company on laughing; the time will come when thy sins which thou canst not abide to think of, shall be set in order before thine eyes, that thou shalt not be able to look of from them, they shall never out of thy thought, Psal. 50. 21. Thou that canst not abide to hear of thy sins, nor to be told of them, nor reproved for them by any of God's servants, who are (as Elihu speaks, job 33. 6, 7, 8.) in God's stead unto thee, form out of the clay, aswell as thyself: whose terror need not make thee afraid, shalt one day hear the Lord himself reproving thee for them, Psal. 50. 21. I will reprove thee, saith he, and that will be such a kind of reproving as is mentioned, Psal. 2. 5. Then shall he speak to them in his wrath, and vex them in his sore displeasure; better to have an hundred of God's poor servants, to reprove thee, then to have the Lord do it. Thou that canst not abide to let any sadness or sorrow for sin to come near thy heart, but hatest sorrow as the Devil, and abandonest it from thee with all thy might, do what thou canst sooner or later it will seize upon thee. When Gods servants (that have been much given to mourning for sin) shall sing for joy of heart, thou shalt cry for sorrow of heart, and howl for vexation of spirit, Esay 65. 14. Luke 6. 25. Woe unto you that laugh now; for ye shall mourn and weep.  
Yea 2. think of this all you that fear God, were it not much better for you to take pains with your own hearts to humble, and afflict them, then to leave it to God to do it in his wrath. You have heard he will certainly do it if you do it not, and the way to prevent him from doing it, is to do it yourselves.  
And these are the motives that may stir up in every one of us a desire to seek for this grace, of an humbled and broken heart.  
It followeth now, 
Means of 2 sorts.  that I show you the means whereby you may attain it. And these are of two sorts.  
1. Some such as wherein you must use the help of others.  
2. Some such as wherein you must be the agents yourselves.  
Of the first sort, 
1 Sort.  I will name to you, but two.  
The first is the ministry of the Word. 
1.  If thou wouldst have a soft heart, able to mourn for sin, thou must conscionably frequent the faithful ministry of the Word, strive to live under a forcible ministry, such as will search thy heart. No means in the world have ever wrought so mightily to the saving, humbling, and afflicting of the soul as this hath done. By this means they that had crucified Christ, and were so hardened in their sin, that when they saw that wonderful miracle, even the Apostles that were poor Galileans speak in all languages the wonderful things of God, they mocked them, and said, these men are full of wine, Act. 2. 13. were so pricked, and wounded in their hearts, that they knew not what to do till the same hand that wounded them had healed them again, as you may read, Act. 2. 37, 41. And what was it that brought David to such a saving sense of his sin in numbering of the people, that his heart smote him for it, and he cried, I have sinned greatly in that I have done, I have done very foolishly? 2 Sam. 24. 10. Surely God had sent G●d the Prophet unto him, as you may see in the next words, verse 11. For when David was up in the morning, the Word of the Lord came unto the Prophet G●d, David's Seer, saying, etc. and though it be said of Manasses, 2 Chron. 33. 12. that when he was in affliction he besought the Lord his God, and humbled himself greatly before him: yet if you look into the 18. verse of that chap. you shall find, he had a mightier and stronger means to work that humiliation in his heart, than his affliction was, the Lord had sent to him Seers, and Prophets that spoke unto him in the name of the Lord. His affliction was but a subordinate means, to make him the better able to receive profit by the word; the words and ministry of the seers, was that that wrought this mighty work. There is more force in the ministry of the Word, to work sound, and saving humiliation then in all the afflictions in the world, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. See a notable experiment of this in Rehoboam, and the Princes of judah, 2 Chron. 12. 2, 6. When God had for their apostasy, sent Shishak King of Egypt, with a mighty and invincible army against them, and brought them thereby into extreme peril and distress, he sent Shemaj●h the Prophet unto them, to declare unto them the true cause of that judgement, and to bring them to an effectual sight and sense of their sin, and then (not before) they humbled themselves, and confessed that the Lord was righteous. God's judgements and corrections without the word, use not to work savingly. Indeed they serve, 1. to prepare and make the heart fitter to receive, and profit by the word, 2. to stir up those sparks, and make them to burn, which the word had before cast into the heart, and were covered as with ashes; but without the word, they use not to work savingly. But the word even without affliction, hath done mighty things this way, jer. 23. 29. Is not my Word like as a fire, saith the Lord? and like a hammer that breaketh the rock in pieces? Wouldst thou then have thy heart softened? Bring it to this fire, if it be as hard as iron it will soften it, and make it pliable; bring it to this anvil where the hammer smiteth, and it will break it. For first this is ordained, and sanctified of God to be a glass that will clearly, and evidently discover to us all our spots and deformities, as the Apostle teacheth us, jam. 1. 23. Secondly, God hath promised to accompany this ordinance of his, with the divine power and efficacy of his holy Spirit, I will be with you (saith our Saviour, Mat. 28. 20.) unto the end of the world. And therefore it is no marvel though it be so mighty this way.  
A likely matter will you say: 
Object.  for where have you harder, and profaner hearts, than such as are daily beaten upon by this hammer?  
I answer, 
Answr. 1.  First, That the hardened, and reprobate heart is made the harder by the strokes of this hammer specially such hearts as once were softened, and are grown hard again: even as the Smith's iron is. To 〈◊〉 the word is a savour of death unto death, 2 Cor. 〈…〉  
Secondly, 
Answ. 2.  The true cause why so many hear us daily, and their hearts are never a whit mollified by it, is this, in many of our hearers the Lord works not with us, no alas, in these days the Lord works with us, but in few; and if he be not with us, if he work not with us, we can do nothing. When God bade Moses take his rod, and smite the rock in Horeb, he told him he would stand before him on the rock; and then when God stood upon the rock Moses smote the rock, and water gushed out of it abundantly, Exod. 17. 5, 6. If God had not been there, Moses smiting the rock would have done nothing; so is it in this case.  
Thirdly, 
Ans. 3.  This I say, that such as God hath in mercy ordained to give a soft heart unto, shall feel their hearts mollified more by this then by any other means. And if this will not soften thy heart, I assure thee nothing will do it.  
This being so; 
Applic: 1.  Oh that we who are Gods ministers would more diligently, & carefully apply ourselves to this work, and stir up ourselves in our ministry not only to reprove sin, but to do it feelingly and conscionably, so as may be most effectual, to bring God's people to sound humiliation for sin. If we would bring them to lament for sin, we must mourn to them ourselves, as our saviour speaketh, Mat. 11. 17. and not by our Epicurism, and riotous lives proclaim unto them, that we are far from having humbled souls, in ourselves for our own sins.  
And O that you that are God's people, 
2.  would seek for, and desire this help from us in our ministry to soften your hearts, and further you in this work of humiliation of foul for sin. Certainly you should desire and seek for all good helps this way. When God denounced against his people the heavy judgement of the Babilonish captivity, and provokes them to humiliation, and repentance for the preventing of it. Consider ye (saith he, ler. 9 17, 18.) and call for the mourning women, that they may come, and send for cunning women that they may come, and let them make haste, and take up a wailing for us that our eyes may run down with tears, and our eyelids gush out with waters. He alludes to the custom they had in funerals, and such occasions of mourning to hire certain women, that by their skill in singing doleful songs might increase their heaviness, and make them more apt to mourn. But his meaning is to teach them that in such a time as that was, wherein they had also just cause to mourn, and humble themselves, they should use all the best helps they could to provoke themselves unto sorrow. And surely we should all learn to do so in this case, seeing humiliation for sin is so necessary, and the ministry of the word is a singular means to work our hearts to it, we should therefore desire (so far as the good order that God hath established in his Church will permit) to hear such as whose ministry is most powerful, and effectual for the softening of a hard heart.  
The second mean wherein we must use the help of others is the benefit of private admonition, and reproof. They that would have their hearts softened to be able to mourn, and weep for sin must not be unwilling to be admonished and reproved for sin in private by some faithful friend, either Minister or other, but count it a great benefit, and desire it rather.  
First, certainly God hath given authority and a strait charge to all his people to watch one over another; and to call upon, and admonish, and reprove one another, Heb. 10. 24. Let us consider one another to provoke unto love, and to good works. 2 Thes. 3. 15. Yet count him not as an enemy, but admonish him as a brother. Levit. 19 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  
Secondly, God hath sanctified and ordained this for a means to reclaim poor sinners, to bring them to a saving sight and sense of their sin, and keep them from hardening their hearts in it, Matth. 18. 15. If thy brother shall trespass against thee, go, and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother; but if not, then (Verse 16. 17.) take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be to thee as a Heathen man, and a Publican. As if he had said, count not his case desperate till this course have been taken with him.  
Thirdly, God hath oft blessed this course wonderfully, Mel. 3. 16. Then they that feared the Lord, spoke oft one to another, and the Lord harkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. This was the mean whereby God's people were kept from the profaneness and security of those times, and God was wonderfully pleased with it. Yea many a heart hath been mollified this way, which the public Ministry could not soften. nathan's private dealing with David prevailed more with him than all the public means he had enjoyed in a whole year, 2 Sam. 12. 7. 13.  
Fourthly, Count it therefore a great blessing of God to thee to have such a friend or such a Minister as will watch over thee, and deal thus privately and plainly with thee: yea seek for such friends. It is said of Ion●than, 1 Sam. 20. 8. that he had brought David into a covenant of the Lord with him. We should labour to get such friends as we might make this covenant with▪ Yea we should beg of God to give us such a friend, Psal. 141. 5. Let the righteous smite me, it shallbe a kindness; and let him reprove me, it shallbe an excellent oil that shall not break my head. And we have all great need of it: for self's love so blinds us, as we cannot see that that is amiss in ourselves. In these last times especially men shallbe lovers of themselves, as the Apostle teacheth us, 2 Tim. 3. 2.  
And what marvel then if there be now adays so much security and hardness of heart among Christians. 
Applic.  No man holds himself bound to watch over his brother, to admonish or reprove him, but every man saith in his heart as Cain, Gen. 4. 9 Am I my brother's keeper? The Papists shall rise up in judgement against us in this: for, they take all opportunities to gain others to Antichrist. They (like the Scribes and pharisees of whom our Saviour speaketh, Mat. 23. 15.) do compass sea and land to make one proselyte; but we have no care at all to gain any unto Christ. And on the other side, all men are unwilling to be admonished and plainly dealt with in private, even by the Minister of God: but are apt to say to any that would admonish them, as the Sodomites did to Lot, Gen. 19 9 Stand back, this fellow will needs be a judge. But know for a certainty, that thou that art so unwilling to hear of thy sin, and to be plainly dealt with about it, art in love with thy sin, and hast no desire to bring thy heart to godly grief and sorrow for it.   

SERMON VII.  
Decemb. 7. 1625.  
IT followeth now that we come to those 
Second sort of means.  means wherein we are to be principal agents ourselves.  
For, though this (to speak properly) be the mighty work of God to humble and mollify the heart of man, and make it able to mourn for sin, according to that promise Ezek. 11. 19 I will take the stony heart out of their flesh, and I will give them an heart of flesh; yet may we (after we are once regenerated) do much to further this great work of God in ourselves. Therefore we see David professeth here that he afflicted his own soul: and Psal. 69. 10. that he chastened his soul. And of Iosi●h it is said, that he did humble himself before God, 2 Chron. 34. 27. and of Manasses, 2 Chron. 33. 12. that he humbled himself greatly before the God of his fathers. Yea Gods people are commanded in the day of their fast Levit. 23. 27. to afflict their own souls: and joel 2. 13. to rend their hearts. And I●●. 4. 3, 4. to break up their fallow ground, and to circumcise and take away the foreskin of their own hearts. By all which places it appeareth we may ourselves do much in this work, yea that we must be doers in it ourselves, or else it will never be well done. And certainly, if we would do what we might, our hearts would be much softer, and better able to mourn for our sins, than they are.  
If any of you shall ask me, 
Quest.  Why what can we do, or what should we do to work our hearts to this godly sorrow?  
I answer: 
Answ.  There are four principal things that we may do, and that we must do, if we would get broken and humbled hearts. For, 1. We must make choice of a fit time. 2. Of a fit place. 3. When we have so done, we must examine our hearts seriously and impartially. 4. We must pray to God for his assistance in this business.  
First, 
1. A fit time  We must take a fit time to go about this work. For, though this be but a matter of circumstance, yet have God's people found much help unto spiritual duties even in this. Daniel for his private prayer made choice of the time that God had appointed for the evening sacrifice, Dan. 9 21. And so did Cornelius, as will appear if you compare Act. 10. 30. and 31. together. Our blessed Saviour made choice of the evening for this purpose sometimes, Mat. 14. 23. and sometimes of the morning early before day, Mar. 1. 35. And as all our time is not to be spent in mourning; so are there some times and seasons fitter for this purpose, and such as will yield us more help in this work, than othersome will do. Eccles. 3. 4. There is a time to weep, and a time to laugh; a time to mourn, and a time to dance. And it is the wisdom of a Christian, to discern and take the fittest time for this purpose. Eccles. 8. 5. A wise man's heart discerneth both time and judgement, saith Solomon. Eph. 5. 15, 16. Walk not as fools, but as wise men, redeeming the time. The wisdom of a man (you see) consisteth much in the husbanding of his time well, and making choice of the fittest time fore every purpose and action that he takes in hand.  
And what times are the fittest (may you say) for this purpose?  
I answer, it is profitable for a man every day to be doing somewhat in this work, by observing his own ways, and calling himself to an account for them. For,  
First, The Apostle tells us we are in danger to be hardened through the deceitfulness of sin if we do not exhort or stir up ourselves daily, Heb. 3. 13.  
Secondly, The time of our death is very uncertain; and such servants (we know) as have great dealings for their master, and look to be called to a strict account they know not how soon, will look every day into their accounts, and have them in areadinesse continually. And surely this is our case; we know not how soon our accounts will be called for, Mar. 13. 35, 36. Watch ye therefore (for ye know not when the master of the house will come) lest coming suddenly, he find you sleeping.  
Thirdly, This would help us greatly in our daily prayers unto God. The more sense and sorrow for sin we have when we pray, the more acceptable certainly would our prayers be unto God. Psal. 34. When David had said Vers. 17. The righteous cry, and the Lord heareth them; he tells us Verse 18. what cries and prayers of the righteous they be that the Lord hath such respect unto. The Lord is nigh (saith he) to them that are of a broken heart. If we would strive in our daily prayers when we make confession of our sins to do it with feeling, and not formally, it would not only make our prayers more effectual with God, but keep our hearts from hardening, and bring them to a good temper, Luk. 18. 13, 14. When the Publican made confession of his sins with that feeling, smiting upon his breast, and saying, God be merciful to me a sinner; It is said, ●ee went home to his house justified rather than the other.  
Fourthly, This daily accustoming ourselves unto this work of calling ourselves to account, and afflicting our hearts for our sins, would make it more easy and familiar unto us, when we shall have extraordinary occasion to betake ourselves to it. That which is said by the Prophet of the Lords chastening of us, may fitly be applied to this chastening of ourselves, Lam. 3. 27. It is good for a man that he bear the yoke, in his youth; and to have been accustomed to stoop unto, and to bear patiently the Lords afflicting hand. By this that hath been said you see it is good for us to be doing somewhat in this work every day.  
Yet are there five special times, 
Five times.  and seasons that will yield us great help in this business more than other times will do.  
The first fit time to work our hearts to godly sorrow, is presently after some fall we have received some gross sin we have slipped into. A great advantage it will be unto us, to humble our souls for it presently and without delay.  
For first, sin newly committed may be better known, and remembered, with all the circumstances whereby it is aggravated. And that is a great help to the humiliation of the soul, as we may perceive in David's speech, Psal. 51. 3. For I acknowledge my transgressions, and my si●●e is ever before me.  
Secondly, The heart will not be so hardened by sin that is newly committed, but more easily wrought upon, and softened then when sin hath lain long upon it. As a bone that is out of joint the longer it is neglected, will be set again with more difficulty and pain. A Leopard may as soon leave his spots, an Ethiopian his blackness as he can do his sin, that hath lain long in it, jer. 13. 23.  
Secondly, Another fit season for this work is, when we prepare ourselves to renew our covenant with God in the holy Sacrament.  
For 1. at that time God requires of us a special care to examine ourselves and call to mind our sins, and to judge ourselves for them, else it is not possible we should receive worthily, 1 Cor. 11. 28. 29, 31. When thou bringest thy gift to the altar (saith our Saviour, Mat. 5. 23. as at the Lords table we do offer, and present ourselves unto God, our souls, and bodies as a holy, reasonable, and lively sacrifice unto him) and there remember'st that thy brother hath aught against thee. Teaching us that at that time specially we should remember, and call to mind what our brother and much more what our heavenly father hath against us.  
2. At that time men (if they have any spark of grace in them) are apt to find in themselves some stir of their affections unto goodness, some motions of God's spirit, some dispositions unto devotion, and remorse for sin. Ministers that use to deal privately with their people at that time shall find them more easy to be wrought upon (and so shall every man his own heart) then at other times. These good motions should be followed without delay. As it is said that they that lay at the pool of Bethesda, strove to get in so soon as ever the Angel had stirred the water, john 5. 4. And josuah so soon as God by a vision had stirred him up to search and find out the sin that had provoked God against Israel, josh. 7. 16. went without delay immediately about it. So should we do in this case. When we feel God begins to soften our hearts, and to stir up these good dispositions to devotion in us, than should we set ourselves seriously to this work, of calling to mind our sins, and bringing our hearts to sorrow for them.  
For 1. when God stirs up such motions he knocks at the door of our hearts, and showeth himself willing to enter in, Rev. 3. 20.  
2. Satan will be ready to quench the spirit in these good motions. As it is said, he watched the infant to devour it so soon as ever it should be borne, Rev. 12. 4.  
Thirdly, The days, and times we set apart for fasting, and prayer (upon whatsoever just occasion) are a most fit season for us, to go about this work.  
For 1. we find God's people have had their hearts wonderfully softened at such times. The Israelites in the fast that they kept for success against Benjamin, came into the house of God, and wept, judg. 20. 26. And in the fast they kept as Mispeh, they wept so abundantly that they are said, 1 Sam. 7. 6. to have drawn water, as by buckets full, out of their hearts, and to have poured it out before the Lord.  
2. This exercise of a religious fast is a great help, and furtherance to this work. As we see here in David's example, Psal. 35. 13. I humbled myself with fasting, & 69. 10. I wept, and chastened my soul with fasting.  
Fourthly, When any judgements of God lie heavy upon ourselves or our brethren, that is a fit season to go about this work. When these men were in misery David fell here to afflicting of his soul, Psal. 35. 13.  
For 1. the Lord by every one of his judgements, doth testify from Heaven that he hath matter against us, as Nao●i saith, Ruth 1. 21. Why do you call me Naomi, seeing the Lord (by taking away my husband and my children) hath testified against me, and the Almighty hath afflicted me?  
2. God by his judgements doth call upon us to examine our ways, and humble ourselves before him, Hag. 1. 5, 6, 7. Now therefore saith the Lord of Hosts, consider your ways; ye have sown much, and brought in li●le, thus saith the Lord of Hosts, consider your ways. And Esa. 22. 12. In that day did the Lord God of Hosts call to weeping, and to mourning.  
3. God by his judgements softeneth the hearts of men, and worketh in them more remorse, more proneness and aptness to repent then at other times, job 23. 16. God maketh my heart soft (saith job) and the Almighty troubleth me. A man shall find himself fitter to pray then, then at other times: and we should take the advantage, and opportunity of this time for it, jam. 5. 13. Is any afflicted? let him pray. This hath been oft seen even in many notable hypocrites, who (how profane soever their hearts have been at other times yet) in their affliction have found in themselves a disposition to pray, and to repent, Psal. 78. 34. When he slew them then they sought him and returned. And Esa. 26. 16. Lord in trouble have they visited thee, they poured out a prayer when thy chastning was upon them. And we find by experience that at such a time a faithful Minister may much better work up. on the hearts of men to bring them to remorse and repentance then at another time. According to that speech of Elihu, job 33. 22, 24. When a man's soul draweth near to the grave; if there be then a messenger with him, an interpreter, one of a thousand, to show unto man his uprightness, than he is gracious unto him. And so speaketh David●lso ●lso, Psal. 94. 12. Blessed is the man whom thou chastnest o Lord, and teachest him out of thy Law.  
This is a singular favour of God, when correction, and instruction go together. And herein we are bound to acknowledge the great mercy of God to our Land, that (in the time of so general, and grievous visitation as hath been upon it) he hath put it into the King's heart, to command so much preaching that thereby the hearts of the people might be effectually wrought upon, now the Lord hath so by his judgement prepared them. And certainly if in such a time the word do not work upon men's hearts, it will never do them good.  
Fiftly, and lastly, When we feel a secret pensiveness, and sadness to come upon our hearts so as they even melt within us like ground that thaweth after a frost, so as we could even weep abundantly, this is an excellent season, and opportunity, to bring our hearts unto godly sorrow in.  
For 1. sadness and heaviness, maketh the heart more apt to be wrought to goodness, Eccle. 7. 3. Sorrow is better than laughter, for by the sadness of the countenance, the heart is made better.  
2. This is the way to turn the stream, and current of our sorrow the right way, by making our sin our greatest sorrow (as indeed it ought to be) because it is the only just cause of all other our sorrows, Lam. 3. 39 40. Wherefore doth a living man complain? a man for the punishment of his sins? Let us search, and try our ways and turn again unto the Lord.  
And surely (to conclude this first point) in this we 
Applic.  have all cause to acknowledge our own folly, and to be humbled for it; and to impute that want of grace, and ability that is in us to mourn for our sins, unto this, that we have neglected these times, and seasons whereby we might have been so much helped in this work.  
We know the fittest seasons for the ploughing, and breaking up of our ground, and we carefully observe them; but we know not, or care not to observe the fittest seasons for the breaking up of the fallow ground of our hearts, which (yet) concerneth us much more than the other doth. Break up your f●llow ground (saith the Prophet jer. 4. 3.) and sow not among thorns.  
The second thing we must do to work our hearts to godly sorrow is this; 
2 A fit place.  after we have made choice of a fit time to go about this work, we must also make choice of a fit place for it, even such as wherein we may be most free from all distractions. For though this also be but a circumstance yet may it yield us some help in all exercises of devotion▪ Christ bids us make choice of a secret place for our private prayer. Mat. 6. 6. And so did he himself, Mar▪ 1. 35. He went out, and departed into a solitary place and there prayed. And Act. 10. 9 Peter went up to the top of the house to pray. So though it be no shame for a man to weep for his sins as we have heard God's people have done abundantly in their solemn fasts, yet is a solitary, and secret place the fittest to work our hearts unto godly sorrow, Commune with your own hearts upon your beds (in secret saith David, Psal. 4. 4.) and be still. H●Zechiah turned his face to the wall when he prayed, and wept so sore, Esa. 38. 2, 3. And jeremiah 13. 17. saith, his soul should weep in secret. And Z●ch. 12. 12. it is said, they should mourn every family apart, the husband apart, and the wife apart. And jeremy describing the man that is humbled under God's hand aright, saith Lam. 3. 28. He sitteth alone, and keepeth silence.  
Thirdly, When we have made choice of a fit time, and a fit place also for this business, then must we examine our hearts seriously, and impartially. And in this examination two things are to be performed by us.  
1. We must labour to find out, and call to mind our sins, for which we should be humbled.  
2. We must lay them to our hearts, and so consider, and weigh with ourselves the heinousness of them, and aggravate them against ourselves, that we may be affected with them.  
For the first, He that desires to have his heart humbled, and to be able to mourn for his sins, must labour by diligent search, and examination to find out his sins, and call them to mind, and set them before his face. Bring it again to mind o ye transgressors, saith the Lord, Esa. 46. 8. Let not man be afraid or unwilling to do this. To commit sin is dangerous, and hurtful to thy soul, but to call thy sins to remembrance hath no danger in it, will do thee no hurt at all; to have an enemy, or a mortal disease upon thee is dangerous, and hurtful, but to be aware of them, to know them, when thou hast them, may do thee much good. job knew this well and therefore prayeth earnestly to God to help him in this, job 13. 23. Make me to know my transgression, and my sin.  
For 1. till then thou canst never truly mourn for thy sin, and repent of it, jer. 8. 6. No man repent himself of his wickedness, saying what have I done? To know in general, and in gross that thou art a sinner will never humble thee aright, thou must know thy sins in particular, or thou canst never truly repent. This was that that humbled God's people so, in the days of Samuel, 1 Sam. 12. 19 We have added to allour other sins, this evil, to ask a King. This was that that humbled those 3000. mentioned, Act. 2. 36, 37. and pricked them at the heart, God made known to them their sin in particular, even that heinous sin of crucifying the Lord of life.  
2. It is profitable for us in another respect. For the more careful we are to remember our sins, and call them to mind, the more ready will the Lord be to forget them, and cast them behind his back. This is plain by that prayer David maketh, Psalm. 51. 1, 2, 3. Have mercy upon me o God, wash me throughly from my iniquity, for I know my transgressions, and my sin is ever before me. But if thou strive to forget them, never to think of them, to cast them behind thy back, be thou sure God will remember them, and never have them out of his eye, Thou hast, (saith Moses, Psal. 90. 8.) set our iniquities before thee, our secret sins in the light of thy countenance).  
But thou wilt say to me. 
Quest.  What sins should I call to mind? all? that is an endless work. I know not where to begin, nor where to make an end, Psal. 40. 12. They are more in number (saith David) than the hairs of my head. How much more (wilt thou say) are my sins innumerable?  
I answer, 
Answ. 1.  1. The more sins thou canst call to mind the better it will be for thee. This we may see, Ezek. 20. 43. where this is promised as a singular grace, God would work in his people's hearts. You shall remember your ways, and all your doings, you have been defiled and ye shall loathe yourselves in your own sight, for all your evils that ye have committed. Therefore also when the Lord prescribeth unto Aaron the course he should take in making an atonement between God and the people, he tells him, Levit. 16. 21. he must confess over the live goat, all the iniquities of the children of Israel, and all their transgressions, in all their sins. And therefore it is good when thou goest about this work to take the help of the glass, set the glass of God's Law before thee, and examine thy ways according unto it. Rom. 3. 20. By the Law cometh the knowledge of sin.  
Secondly, 
Answ. 2.  take heed thou dost not in thy examination willingly forget or pass by any sin: Either 1. out of a conceit that it is but small. For God's curse is due to the smallest, Deut. 27. 26 Nor. 2. out of favour thou bearest to it, and loathness to leave it: For if thou regardi niquity in thine heart: the Lord will not regard thee, Psal. 66. 18. and Prov. 28. 13. He that hideth his sin, shall not prosper.  
Thirdly and l●stly, 
Ans. 3.  Be thou (yet) in this examination of thyself specially desirous, and careful to call to mind, the foulest, and grossest of all thy sins that ever thou commiettdst, though it were long ago. Deut 9 7. Remember, and forget not how thou provokedst the Lord thy God to wrath in the wilderness. Thus did David in the exercising of him●selfe unto repentance, think oft of the sins of his youth, Psalm. 25. 7. Remember not the sins of my youth, nor my transgressions: So did Paul oft call to mind his foulest sins, 1 Tim. 1. 13. I was a blasphemer, and a persecuter. For the heart will sooner be brought to remorse, and sorrow by remembrance of these then of smaller sins; which was the cause why the Publicans, and Harlots those gross sinners, repented sooner than the civil Pharisees, Matth. 21. 32.  
No hard matter for you that have been adulterers, 
Applic:  blasphemers, persecuters, thiefs, oppressors, drunkards, to bring your hearts unto godly sorrow, if you would take but a little pains with them. You that have lived more civilly (as that rich young man had done, that concerning the Commandments of the second Table, could say unto Christ, Matthew 19 20. All these things have I kept from my youth up) must take the more pains in this work.  
The second thing we must do in this examination of ourselves, is this: When we have found out, and called to mind our sins then must we consider, and weigh with ourselves the heinousness of them, aggravate them against ourselves, and lay them so to heart as we may be affected, and moved to remorse, and sorrow for them. Men are oft blamed for this, that they laid not their sins to their heart, considered not so of them as to be affected with them, Esay 47. 7. The Chaldeans are blamed that they did not lay to their hearts the oppressions they had done to God's people. And the jews, Esay 57 11. that they laid not to heart their Idolatry.  
Now the way to lay them to our heart, is to consider well the heinousness of them, and the circumstances whereby they are aggravated. Pa●l did use thus to aggravate his sins against himself, Ephe. 3. 8. I am less than the least of all Saints, 1 Tim. 1. 15. I am the chief of all sinners.  
The circumstances whereby sin is aggravated 
Seven aggravations of sin.  are many▪ I will name a few of them.  
First, Consider thy sins have been committed against many, and strong means of grace. Remember what Christ saith, Matth. 11. 24. to Capernaum because of this, I say unto thee, that it shall be more tolerable for the land of Sodom, in the day of judgement then for thee. Oh! consider with thyself that if the sins of Indians, and other barbarous people that never enjoyed any ordinary means of grace, shall justly be punished in Hell fire, as doubtless they shall. For as many as have sinned without Law, shall also perish without Law, saith the Apostle, Rom. 2. 12. If the sins of Infants do justly deserve damnation, as certainly they do. Death hath reigned (saith he, Rom. 5. 14.) even over them that have not sinned after the similitude of Adam's transgression, that is not actually. What degree and measure of punishment, and torment thinkest thou, is most justly due to thy sins that have been committed against such means of grace as thou hast enjoyed?  
Secondly, Thy sins have not been committed upon ignorance but against thy knowledge. And if the elect jews were so pricked in heart for the sin they committed ignorantly, Act. 3. 17. how much more cause hast thou? Remember what Christ saith of this circumstance, Luk. 12. 47. That servant which knew his Lords will and prepared not himself, neither did according to his will, shall be beaten with many stripes.  
Thirdly, How voluntary thou hast sinned, how weak, and light the tentations have often been that have drawn thee to it, nay how thou hast drawn, and provoked thyself to it. And say thou to thine own heart, If God were so much offended with Ahab though he had so strong a tempter as jesabel his wife, I Kings 21. 25. Alas what cause hath he to be offended with me, that have been mine own tempter? Remember what the Holy Ghost speaketh of this circumstance, Esay 33. 1 Woe to thee that spoilest, and wast not spoiled: & 5. 18. Woe unto them that draw iniquity with cords of vanity, & sin as it were with a cart rope.  
Fourthly, The● 〈◊〉 ●●mber of thy sins. Say they were in their 〈…〉 so small, yet the number of them, and thy multiplying of them so of●, makes the burden ●f them intolerable. Consider how the Lord aggravates sin by this circumstance, jer. 5. 6. A Lion out of the forest shall slay them, and a Wolf of the evenings shall spoil them, a Leopard shall watch over their cities, every one that goeth out thence shall be torn in pieces; because their transgressions are many, and their backslidings are increased. See what weight this very circumstance gave unto David's sin in the sense of his Conscience, Mine iniquities (saith he, Psal. 40. 12.) are more than the hairs of mine head, therefore mine heart faileth me. The sands though taken severally they be very small, yet many heaped together, will make an intolerable burden, job 6. 3. job saith his grief was heavier than the sand of the Sea▪ If for one sin Adam was so terrified that he fled from God, Gen. 3. 8. what cause of terror have I, mayst thou well say to thine own soul?  
Fiftly, How oft thou hast relapsed, and fallen back again into the same sin that thy heart hath smitten thee for, and thou hast repent of, and covenanted with God that thou wouldst forsake it, returning with the dog, to that thou hast loathed, and vomited up, 2 Pet. 2. 22. An arm once broken cannot be cured without pain, but if often, the cure will be more dangerous, and painful. If thou hadst broken thy promises, and covenants with men thou wouldst count it a matter of infamy and shame unto thee, what cause of shame is it then that thou hast broken thy promises unto God? See also how this circumstances doth aggravate sin, Eccle. 5. 4. When thou vowest a vow unto God defer not to pay it, for he hath no pleasure in fouls.  
Sixtly, How thou hast by thy sin corrupted others, whereof it may be some are in Hell already, and some in the way to H●ll, and thou canst not draw them unto repentance? Indeed if thou canst truly repent, this shall not hinder thy salvation that thou hast been a mean of the damning of others, for so was Paul, Act. 26. 11. Yet must it needs be a heart-breaking to thee, whensoever thou dost seriously think of it all the days of thy life: and so was it unto Paul, If thou hadst been the mean to undo another in his outward estate, much more if thou hadst taken away his life, it would be a just cause of heaviness to thee, how much more cause of humbling is it that thou hast been a mean of destroying the soul of any, Matth. 18. 7. Woe to the man by whom the offence cometh, jer. 6. 28. they are brass and iron, they are corrupters.  
Seventhly, consider the person against whom thou hast sinned, Psal. 51. 4. Against thee, thee only have I sinned.  
And consider the Lord, 1. in his greatness, and excellency of power, and justice. If one man sin against another. (saith Ely to his sons, 1 S●m. 2. 25.) the judge shall judge him, but if a man sin against the Lord, who shall entreat for him?  
2. But specially in his goodness towards thyself. Consider that that God whom thou hast offended, thou dost not only live by, Act. 17. 28. but also he is of that gracious difposition, that notwithstanding all thy rebellions he would not have thee perish.  
For, 1. he is apt to forgive thee upon thy repentance, Esa. 55. 7.  
2. He hath proclaimed a general p●rdon, and not excluded thee, joh. 3. 16. but will have it offered unto thee, Mar. 16. 15.  
3. He se●kes to thee to be reconciled, 2 Cor. 5. 20.  
4 He hath done more for thee, he loves thee with the love of a father (for to such specially I speak) and thou hast received the spirit of adoption, whereby thou art able to cry, Abba father, Rom. 8. 15. Consider well of this and it will have more force to mollify thy heart, than any thing else in the world.  
The sense of our desperate estate, without this may make us roar, and rave, and rage against the Lord, like a wild Bull in a net, as the Prophet speaketh Esay ●1. 20. but nothing will humble the heart so kindly, nor make it melt in godly sorrow as the true consideration of this love of God, Psal. 130. 4. there is forgiveness with thee: that thou mayest be feared. It was not the crowing of the Cock twice, that made Peter's heart melt, but the gracious look that Christ cast upon him, Luke 22. 61, 62. The Lord turned, and looked upon Peter, than Peter remembered the Word of the Lord, and Peter went out, and wept bitterly. This was that that wrought upon the heart of the prodigal, Luk. 15. 18. I will arise, and go to my father, and I will say, father I have sinned. And so must thou say to thine own heart, if ever thou wouldst have it to melt, and thine eyes shed tears for thy sinnes, It is my father, my father that I have so offended. Say to it as Moses doth to the jews, Deut. 32. 6. Have I 〈◊〉 requited the Lord, O foolish, and ungracious wretch that I am, Is he not my father? hath he not made me, and established me?  
The fourth and last thing we must do, to bring our hearts unto this godly sorrow, is fervent prayer.  
For thou must 1. complain to God of the hardness of thy heart, as Esa, 63. 17. O Lord why hast thou hardened my heart from thy fear?  
2. Beg this grace of him and cry to him for it. That which the Apostle saith of wisdom, may be said of this grace also, jam. 1. 5. If any of you lack a soft heart, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.  
3. Challenge him with his promise, and (in a holy reverence) charge him with that covenant mentioned, Ezek. 36. 26. I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And Zach. 12. 10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one that mourneth for his only son, and be in bitterness for him, as one that is in bitterness for his first borne.  
4. Be importunate in this suit as one that will take no nay, nor give it over till thou hast obtained it, as David, Psal. 27. 4. and the woman of Canaan, Mat. 15. 27.  
5. Wait for an answer, and pray still; limit not the Lord his time, L●ke 18. 1, We ought always to pray, and not to faint. Consider how oft the Lord called upon thee before thou didst answer him, and how long he waited for thee, Romans 10. 21. All the day long have I stretched forth my hands unto a disobedient, and gainsaying people. Remember that promise, Esay 49. 23. They shall not be ashamed (or disappointed) that wait for me.   

SERMON VIII.  
August 2. 1626.  
IT followeth now that we proceed to ●hew you the signs and notes whereby we may be able to discern whether we have been yet rightly humbled for our sins, whether that sorrow for sin, that we have felt in ourselves be unfeigned yea or no, whether it be that saving sorrow of Gods elect, unto which all these promises of comfort, and mercy that we have heard of do belong. And surely it is a matter of great use and necessity to have notes given us out of God's Word to try our humiliation, and sorrow for sin by.  
First, Because as it is certain, our sins are not pardoned unless we have truly repent of them, Act. 5. 31. Christ giveth repentance to Israel, and forgiveness of sins: So is it as certain we never truly repent of our sins, if we have not unfeignedly sorrowed and mourned for them, 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation. We must be made (though not equal, yet) conformable to Christ in his death and passion; as the Apostle speaketh Phil. 3. 10. or we shall never reign with him. This is a faithful saying, (saith the Apostle, 2 Tim. 2. 11. 12.) if we ●ee dead with him, we shall also live with him, if we suffer with him, we shall also reign with him. And this was a chief part of his passion wherein we must be conformable unto him. When he suffered for our sins, Mat. 26. 37. He began to be sorrowful, and very heavy, insomuch as he could not contain but must needs acquaint his three Disciples with it, verse 38. Then saith he unto them, my soul is exceeding sorrowful, even unto death. When he suffered for our sins he wept abundantly as the Apostle saith, Heb. 5. 7. He offered up prayers and supplications with strong crying and tears. We cannot sorrow and weep in that measure as he did for our sins, but we must sorrow in our measure as he did, we must be made conformable to him in his passion as you have heard, or we shall never have part in him. We must either mourn as Peter did with a saving sorrow, Mat. 26. 75. or we shall mourn as judas did with a desperate sorrow, Mat. 27. 3, 5. We must either now in this life mourn for our sinnes (as we have heard all God's servants have done) or we shall certainly hereafter cry for sorrow of heart, (as the Prophet speaketh, Esa. 65. 14.) and howl for vexation of spirit in Hell where shall be nothing but weeping, and wailing, and gnashing of teeth, as our Saviour speaketh, Luk. 13. 28. where their worm never dyeth, and the fire never shall be quenched, Mar. 9 44.  
Secondly, Because men are very apt to be deceived in this point and to think they have been rightly humbled, and have rightly sorrowed for their sins when indeed they have not. We read of the hypocrites expostulation with God, Esa. 58. 3. They had afflicted their souls, and God took no knowledge of it, & Zach. 7. 3, 5. They had mourned, and wept in their fasts, and the Lord saith of them they had not done it unto him, they had their own ends in it. Yea it is certain many hypocrites do indeed mourn and are exceedingly humbled sometimes. You know the Lord giveth this testimony of Ahab himself that he was humbled, 1 Kings 21. 29. And yet as good never a whit as never the better, their sorrow and humiliation is to no purpose at all, because it is not sound, and sincere.  
Thirdly, Because many of God's children that are indeed true mourners are apt to doubt of themselves and to complain their hearts are so hard, that they cannot mourn for their sins, o if they had soft, and melting hearts that they could sorrow, that they could weep for sin they were in an happy case, but (alas) they cannot.  
Thus God's Church, and people complain unto God, Es●. 63. 17. O Lord why hast thou hardened our heart? Seeing therefore it is as you see (in these three respects) a matter of so great necessity to have a sure direction given us out of God's Word, how to discern that humiliation of soul and sorrow for sin, that is sincere and saving from that that is counterfeit, I will give you some principal notes of differences between them whereby they may be judged of. And these are to be referred to four heads.  
The first is from the object of our sorrow and humiliation, 
Signs of true humiliation.  the thing the matter that we are grieved, and humbled for.  
The second from the measure, and degree of our sorrow.  
The third from the cause that breedeth it in us, and fountain from whence it floweth.  
The fourth and last, from the effects and fruits that proceed from it.  
For the first, If we desire to know whether we were ever yet rightly humbled, or whether we do still remain in the hardness and impenitency of our hearts we must examine what it is that hath troubled us and made us to mourn.  
First, He that is truly humbled mourneth for the evil of sin, rather than for the evil of punishment. It is no ill sign to mourn, and to be humbled under the judgements of God. Nay it is our duty to be so, and a passing ill sign it is of an ungracious heart, not to be affected with the judgements of God, not to be troubled when the Lord showeth himself to be angry with us.  
The Prophet complaineth of this as of a great sin, jer. 5. 3. O Lord thou hast stricken them and they have not grieved. It is said of God's people, Ezr. 10. 9 that they trembled because of the great rain. And David, and the Elders of Israel humbled themselves greatly for the plague that God sent upon the land, 2 Sam. 24. 17. And so did jehoshaphat, when God threatened an invasion, 2 Chron. 20. 3. When the state and government of the Kingdom of Israel, in the days of Saul, was so broken and out of order, had so many breaches in it that it did even shake and totter as ready to fall, and come to ruin, as the Prophet complaineth, Psal. 60. 2. God's people were so troubled with the sensible token of God's displeasure that they were even astonished with it, thou hast made us to drink the wine of astonishment, as the Prophet speaketh, verse 3. And certainly this is a dangerous sign, that our people generally are given up of God to a marvellous hardness of heart, that the Lord having by all these tokens of his anger called us to weeping and to mourning, as the Prophet speaketh, Esa. 22. 12. we have been generally given to as much jollity in these times as ever we were, Surely this iniquity shall not be purged from you, till you die, saith the Lord God of Hosts, as it followeth there, verse 14. Yet though it be a good thing to be humbled under God's judgements, this is not enough to prove our humiliation to be sound and sincere. Many an hypocrite hath gone so far. Thus far Ahab went, o how he was humbled at the hearing of that fearful judgement that God threatened by the Prophet to bring upon him and his house? 1 King. 21. 29. Seest thou how Ahab humbleth himself? Thus far jehoram his son and as bad a man almost as he went; when a grievous famine was upon the land, he greatly humbled himself, for though he were a King, he wore sackcloth, not as his upper garment as the manner was to express their humiliation outwardly, but secretly next his skin, 2 King. 6. 30. See how far an hypocrite may go in humbling himself under God's judgements. But the true repentant though he is humbled for and can mourn for God's judgements, yet, that is neither the only nor the chief cause of his sorrow, his sins that have provoked God to those judgements trouble him most. I will declare mine iniquity (saith David Psal. 38. 18.) and be sorry for my sin. And Ezek. 7. 16. They shall be on the mountains like the d●ves of the valleys, all of them mourning, every man for 〈◊〉 iniquity. Yea even when God's judgements do press and humble him most, yet ●he is more troubled for his sin, then for the affliction that is upon him, as we shall see in that prayer of David, Psal. 25. 18. Look upon my affliction, and my pain, and forgive all my sins. And so it is said of God's people in Ezras time when the Lord by a judgement of immoderate rain had testified his displeasure against them, Ezra. 10. 9 They trembled because of this matter (their sin in marrying Idolaters) and for the great rain. Their sin was the chief thing they trembled for.  
Let us then examine our sorrow by this first note, 
Applic.  alas, many bless themselves in this that they have been much given to sorrow and heaviness.  
1. If sorrow be good (saith many a one) I have had enough of that. Yea upon this they ground their hope that they shall escape the wrath to come because they have endured so much sorrow in this life. I have had my punishment in this life, saith he. Alas poor wretch of all thy sorrows that thou hast endured, I may say as our Saviour doth in another case Mat. 24. 8. All these are but the beginning of sorrows; worldly sorrows are but the beginning of hellish sorrows. The Devils also believe and tremble, after this sort, as the Apostle speaketh, jam. 2. 19 They are troubled exceedingly (more than ever thou couldst be) with the apprehension and sense of the punishment, which they undoubtedly believe is prepared for them.  
2. Many of you are oft troubled with sadness and heaviness of heart, and can say as job 23. 16. God maketh my heart soft, and the Almighty troubleth me. O that thou couldst turn the stream of thy sorrow the right way from sorrowing for thy affliction to sorrowing for thy sin. One hour spent in sorrowing for thy sin, will yield thee more true comfort, than a thousand spent in sorrowing for thy affliction will do.  
3. And we all now assembled to profess our humiliation for the manifold tokens of God's anger upon his Church, and this land, must examine the truth of our hearts in this, whether we can aswell mourn for the sins of the land, as for the judgements of God that are upon it, and are threatened against it. See a notable example of this in Nehemiah, Chap. 1. when he heard of the great affliction, and reproach God's people were in at jerusalem, verse 3. How the walls of jerusalem were broken down, and the gates thereof burnt with fire, he sat down and wept, and mourned certain days, and fasted and prayed before the God of Heaven, as he saith, verse 4. But what is it, that most humbled and troubled his heart in this his fast? Surely not so much the judgement whereby God had showed himself to be angry with them, as their sins whereby they had made him angry, as you shall see verse 6. 7. and surely the sins of the land ought to trouble us more than any of the judgements either persent or imminent (though they be very great and fearful.)  
For 1. they give us cause to fear far heavier than these be, and God hath said of England as he said once of the Kingdom of juda, Ezek. 21. 27. I will overturn, everturne, overturn it, and it shall be no more.  
2. If it were not for the sins of the land, these judgements would vanish, or do us no hurt at all, 1 Cor. 15. 56. The sting of death is sin. And of one sin, the sin of Idolatry (specially being openly committed, and alas, our land standeth guilty of that and of many more) it is said, Exod. 32. 25. Moses saw (though every blind fool could not see it) that the people were naked, for Aaron had made them naked to their shame before their enemies. Alas, the sins of the land make us naked to our enemies abroad, and to our treacherous, and bloody Papists at home; do what we can to defend and arm ourselves, till our sins be repent of, till they be removed we shall be found to be a naked people. We cannot stand before our enemies, till the accursed thing (till Ach●n) betaken away, josh. 7. 13. and alas, we have many achan's amongst us. So many of you therefore as have hearts that can mourn, that can be humbled, mourn for the sins of the land, and by the first note approve unto God and to your own hearts the truth of your humiliation that you profess this day. And so much for the first note.  
Secondly, He that is truly humbled mourneth for sin, not so much in respect to himself, of the hurt, and danger that his sin bringeth upon himself, as in respect to God, because he is offended and dishonoured by his sin. Saving sorrow is therefore called, 2 Cor. 7. 10. Godly sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow that respecteth God, and is opposed to worldly sorrow that respecteth only the crosses and miseries that sin maketh us subject unto.  
I grant, 1. It is not unlawful to be troubled for sin, even out of respect to the punishment, and misery that it will bring upon us. As a man may have respect to this in his fear that keepeth him from committing sin; so may he also in his sorrow for it, after it is committed. job giveth this for a reason why he durst not sin. For destruction from God (saith he, job 31. 23.) was a terror to me. And so doth Paul. 2 Cor. 5. 11. Knowing therefore the terrors of the Lord, we persuade men.  
2. Sound and saving humiliation for sin useth to begin in this legal compunction and terror, which hath respect only to the misery that sin bringeth us to. And not one of an hundred do ever come to mourn for sin in respect to God, till they have first learned to mourn for sin in respect to themselves: this prepareth, maketh way for, and draweth in the other, as the prick of the needle doth the thread. So it is said of those three thousand that were converted by Peter, Act. 2. 37. that they were (first) pricked in their hearts, that is with this legal sorrow and fear. But though this be a lawful and good thing to mourn, and be troubled for sin, even in respect of the misery it maketh us obnoxious unto, yet is not this sufficient to prove our humiliation and sorrow for sin to be sound and sincere, for many an hypocrite hath gone so far, they have been greatly humbled and troubled for their sins. O how Pharaoh complained and cried out of his sin, Exod. 9 27. He saith to Moses and Aaron, I have sinned, the Lord is righteous and I and my people are wicked. And so did judas, Mat. 27. 3. 4. He repented himself, & cried out, saying, I have sinned in that I have betrayed innocent blood. Did not these men mourn for their sins think you? Yes that they did, but it was not out of any respect to God whom they had offended, but only out of respect to themselves and the hurt they had done themselves thereby, as appeareth plainly in their stories.  
Now the true repentant though he be humbled for his sin in respect to himself, and the danger and hurt that he feareth his sin will do him, yet he resteth not there, but he is also humbled for his sin in respect to God; and chiefly because he hath offended and dishonoured God by his sin. This was that that troubled David most, Psal. 51. 4. Against thee, thee only have I sinned. When God had threatened heavy things against him by God he cryeth (not as Pharaoh, Exod. 10. 17. Take away from me this death only but as) 2. Sam. 24. 10. I beseech thee o Lord take away the iniquity of thy servant. Yea he was well content to bear that punishment, so his sin might be pardoned that he might have God's favour verse 17. Let thy hand I pray thee be against me, and my father's house. The punishment that his sin hath brought or is like to bring upon him troubleth the true penitent nothing so much as the offending of God and loss of his favour, He lamenteth after the Lord, as it is said, God's people did, 1 Sam. 7. 2. And as he mourneth for his sin in respect to God more than to the punishment of his sin, so doth he joy and take more comfort in the assurance of the pardon of his sin, then in deliverance from any judgement whatsoever. This is the thing that David gloried in Psal. 32. 5. Thou forgavest (not the punishment as the old translation reads, but) the iniquity of my sin.  
O let us examine ourselves by this second note 
Applic.  whether we have sorrowed for oursinnes in respect unto God, or to ourselves only. Thy sins do trouble thee because thou knowest they deserve hell and damnation, thou knowest they deserve God's curse in thy children, in thy estate, in every thing thou takest in hand. Thou dost well in this, but if this be the only thing, or the chief thing that maketh thy sin such a burden to thy heart, thou hast not yet repent aright. When those that heard Peter were pricked in their hearts with these legal sorrows, and asked him what they should do to come to comfort, he bade them repent, Act. 2. 37. 38. As if he had said, This is a good preparative, but this is not repentance.  
This is a chief note of sincerity in every grace, and so in this, when we do that that God requireth, when we mourn for our sins in respect unto God, and not to ourselves. Thus God upbraideth the hypocrites, Zac. 7. 5. When ye fasted and mourned, did ye it at all to me, even to me? Rom. 14. 6. He that regardeth a day, regardeth it unto the Lord. I will give you therefore three other notes to try this by whether your sorrow for sin be in respect to the Lord because you have offended, and dishonoured him, or no.  
First, Then your sins will trouble you aswell in the days of health, and prosperity as in sickness, and affliction, else you do no more than an hypocrite may do. For it is said of the wicked Israelites, Psal. 78. 34. When he slew them, than they sought him, and returned and enquired early after God.  
Secondly, Than you will be troubled for one sin aswell as for another, for every thing you know to be a sin, for God is offended and dishonoured by one aswell as by another. Whosoever shall keep the whole Law (saith the Apostle, jam. 2. 10.) and yet offend in one point, he is guilty of all. I do not say we should be troubled so much for one sin as for another, for God in his Law hath put a difference between sins; and as some duties that God requireth of us, so some sins are weightier than others (Mat. 23. 23. judgement, Mercy, and Fidelity are called by our Saviour the weightier matters of the Law) and it is made there the note of an hypocrite to be more troubled for small sins then for great, Matthew 23. 24. to strain at a gnat, and swallow a camel.  
But this is also certain that he that is troubled for sin, because it is sin in resepect unto God because he is offended and dishonoured by it, will be troubled for one sin aswell as for another. So we shall find David was humbled, not for his adultery and murder only, but for all his sins, Psal. 51. 9 Hide thy face from my sins; and blot out all mine iniquities.  
The Apostle speaking of the loose performing of spiritual duties, of coming to the sacrament without due preparation saith, we must judge ourselves even for that, 1 Cor. 11. 31. And saith that even for this sin God struck many with sickness and mortality, because they would not judge themselves for such sins God did judge them, 1 Cor. 11. 30. David's heart smote him even for cutting of the lap of Saul's garment, 1 Sam. 24. 5. When Saul counted the sparing of Agag, and of the fattest of the cattle (specially for sacrifice) but a matter of nothing, Samuel telleth him, disobedience to God is as bad as witchcraft and idolatry, 1 Sam. 15. 23. O therefore know thou art not troubled for any sin in respect to God, if thy very unprofitableness, idleness, peevishness, unconstancy, playing fast and loose with God, do not trouble thee.  
Yea the man whose heart is truly humbled for sin is conscious of the sinful depravation of his nature, and is humbled for that (which is the root) as much (if not much more) then for his actual sins which are the fruits of it. All sins that defile a man, come from within from this fountain, Mar. 7. 23. David was humbled for this, Psal. 51. 5. Behold I was shapen in iniquity and in sin did my mother conceive me. And so Paul though he had lived a most innocent life even before his calling to Christ, Phil. 3. 6. Yet see how he was troubled even for this, Rom. 7. 14, 24.  
Thirdly, If you be humbled for your sin out of respect to God, because God is offended, and dishonoured by it then will you be able to mourn for the sins of other men, for God is aswel offended and dishonoured by them as by your own. 1. I showed you before that the man that is truly humbled for the judgements of God upon this land, will mourn more for the sins of the land, then for the judgements themselves. So must we, 2. be able to mourn for the sins of the places, and towns we dwell in, specially if they be of note for religion. This is prescribed as a duty, 1 Cor. 5. 2. Ye should have mourned, that he that hath done this deed, might be taken away. This is commended by the Holy Ghost as a great virtue and grace in Lot, 2 Pet. 2. 8. that in seeing and hearing, he vexed his righteous soul from day to day, with the unlawful deeds of the Sodomites. This hath a great promise of special protection in the days of common calamity. Go through the midst of the City, through the midst of jerusalem (saith the Lord to the man clothed in linen with the writer's inkhorn by his side, Ezek. 9 4.) and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof. 3. For the sins especially of our own families, for they should trouble us most; Nehemiah in his fast complained chiefly of his own, and of the sins of his father's house, Neh. 16. And it is said that when God should pour the spirit of grace and of supplications upon his people, they should mourn every family apart, Zac. 12 12. And job even out of the fear that his sons in their feasting might have sinned, offered burnt offerings (which were always accompanied with profession of humiliation) for them, job 1. 5.  
Certainly he that careth not how much lewdness there be in the town where he liveth, 
Applic.  nor in his own family, and that is not unfeignedly troubled for it nor endeavoureth to reform it, was never yet rightly humbled for any sin of his own.  
FINIS.   

A SERMON PREACHED IN Ashby-Chappell, Oct. 4. 1629.  
BY ARTH. HILDERSHAM.  
LONDON, Printed by George Miller, for Edward Brewster. 1633.   

A SERMON PREACHED in Ashby-Chappell.  
Octob. 4. 1629.  Eccl. 11. 8. But if a man live many years, and rejoice in them all; yet let him remember the days of darkness, for they shall be many. All that cometh is vanity. 
THe occasion of these words, and the dependence they have upon that went before is this. Solomon in the six first verses of this Chapter, had earnestly exhorted to the works of mercy and charity, and enforced his exhortation by many strong and perswasory arguments. In this verse and that which goeth before it, he concludes that exhortation, with another forcible argument, taken from the consideration of our future estate. And the sum of his argument is, as if, he should have said thus: Do all that thou art able to do, that thou mayst provide well for thy future estate. It is the very same argument in effect which our blessed Saviour useth to the same purpose, Luk. 12. 33. Sell that ye have and give alms: provide yourselves bags that wax not old, a treasure in the Heavens that faileth not, where no thief approacheth, ne●ther moth corrupteth. As if he should say, bestow your goods so while you live here, as you may have most use and comfort of them in the life that is to come. As our Merchants that trade into Turkey or Persia will lay out their money there upon those commodities, that will be most beneficial to them here, when they shall come home again.  
This argument Solomon propounds here by way of answer, to an objection that men (specially voluptuous men) are apt to make against all this that he had said to persuade them to works of charity and mercy, and whereby they are made most backward unto this duty. The Objection is set down in the 7. verse, Truly the light is sweet and a pleasant thing it is for the eyes to behold the sun. Where it is to be observed (for the opening of the words) that by light is meant, a pleasant and prosperous, and comfortable life. For as our life is called in Holy Scripture, the light of the living, Psal. 56. 13. because life itself is sweet and comfortable to man; so is a comfortable estate in this life oft set forth and resembled by this metaphor. When Eliphas would persuade job how beneficial a thing it would be unto him to return unto the Almighty, not only in respect of spiritual and eternal, but even of worldly and temporal blessings also, that he should be sure to receive by it, he expresseth it thus, job 22. 28. thou shalt decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways, that is thou shalt prosper in whatsoever thou takest in hand, and have comfort in it. The jews (saith the sacred Story, Est. 8. 16. upon the advancement of Mordecay, and the reversing of Hamans' letters) had light and gladness and joy and honour. So that the Objection which the voluptuous man maketh, verse 7. is in effect thus much, Certainly life is sweet, and it is a great happiness, to live plentifully, and prosperously, neatly, and pleasantly in this world, which I can never do, if I should not be careful to keep that I have, If I should hearken to thy counsel, and be so liberal and bountiful to the poor, as thou wouldst have me to be.  
This Objection Solomon gives answer to in this verse. And in his answer 3. points are to be observed.  
1. A supposition of two things, 1. Suppose (saith he) that a man do live many years, which (yet) no man (specially no voluptuous man) hath cause to look for, For what is your life? (saith the Apostle jam. 4. 14.) It is even a vapour that appeareth for a little time, and then vanisheth away.  
2. Suppose also that he rejoice in them all; which (yet) is more unlikely and (in a manner) impossible; for all men (good and bad) are subject in their whole life, to many occasions of sorrow, which they can by no means avoid. Man is born unto trouble (saith Eliph. job 5. 7. as the sparks fly upward. Yea every day of man's life, will bring forth some new occasion of sorrow unto him, or other sufficient unto the day is the evil thereof, saith our Saviour, Mat. 6. 34. Yea it is thus even with the best men, all the day long have I been plagued (saith the Prophet, (Psal. 73. 14.) and chastened every morning.  
Then follows the 2. point to be observed in the words, and that is a charge or admonition; as if he should say, admit both those things that I have thus supposed; yet for all that, I advise and charge him, Let him remember the days of darkness. Wherein also observe (for the opening of the words) 1. that by the days of darkness he means all that time that we shall spend in the estate of the dead. For though the godly (in respect of their souls) be presently after death, translated into Paradise, according to that speech of our Saviour, Luk. 23. 43. this day shalt thou be with me in Paradise; and there is no darkness there, nothing but light and comfort unspeakable, (the inheritance of the Saints is in light, saith the Apostle, Col. 1. 12. In thy presence is fullness of joy (saith David, Psal. 16. 11) at thy right hand there are pleasures for evermore) yet (in respect of the bodies of all men) as this life is fitly compared to light, so is the state of the dead unto darkness. And so speaketh job of it, job 10. 21. Before I go whence I shall not return, even to the land of darkness and to the shadow of death, that is before I die: yea even the souls also of all wicked men, shall after death abide in darkness everlasting. And so their misery is expressed, Mat. 22. 13. Cast him into outer darkness, there shall be weeping and gnashing of teeth.  
Secondly, Observe the reason why he would have these days of darkness to be remembered and thought upon, because they are many, saith he, a great many more than the time we can hope to spend here. In which respect death is called, jer. 51. 57 a perpetual sleep, and we use to call our grave our long home. And even for this cause it behoves us to be more careful to provide well for our future estate, then for this present life. As all wise men, will care more for, and bestow more cost upon that house and land, which they hold in free hold or by inheritance, then upon that where they are but tenants at will, or hold for term of life only.  
Thirdly and lastly, observe the conclusion which he infers upon this admonition and charge, all that cometh that man getteth and enjoyeth here is vanity, and emptiness, no sound comfort or contentment of heart is to be found in it.  
The principal point then that is to be observed (you see) in these words is the admonition and charge, that Solomon gives here, to remember the days of darkness; and from thence this Doctrine ariseth for our instruction: That it is profitable and necessary for all men even in their best health, in their greatest prosperity, to remember and think oft of their death, and of their future estate.  
Two sorts of witnesses I will produce for the confirmation of this.  
The first is of good men, who have thus judged of the meditation of death.  
This appeareth 1. by their practice; they have been wont to think much of their change. This was jobs daily meditation, All the days of my warfare, (saith he, job 14. 14. for so I read it with sundry of the best interpreters, 
* Vetus. Lat. Calvin, Pagnin. Vatablus, Arias Montanus. ) will I wait till my change come. Neither did he only in the times of his misery and affliction think thus of his change and wait for it, but in the days of his greatest prosperity also, as appears by that which he saith, job 3. 25. the thing that I greatly feared is come upon me, and that which I was afraid of it come unto me. When he was in the height and strength of his peace and health, he lived in continual fear and expectation of a change.  
Secondly, It appears that they judged it profitable and necessary to think much of their end, by the helps they were wont to use to keep their death always in their remembrance.  
For 1. they counted it their wisdom to visit the sick, and go oft to the house of mourning, even for this purpose. The heart of the wise is in the house of mourning, saith Solomon, Eccl. 7. 4. and why did they account it their wisdom to do so? he had given us the reason of that in the 2. verse for this is the end of all men (saith he) and the living will lay it to his heart.  
Secondly, to this end also they were wont to make their sepulchres in their life-time, so did Asa one of the good Kings of juda, 2 Chro. 16. 14. and so did good josia also, 2 Kings 23. 30. and so did joseph of Arimathea, Mat. 27. 60.  
Thirdly and lastly, they were wont in their prayers earnestly to beg help of God this way, Teach us to number our days, say God's people to God in their prayer, Psal. 90. 12. that is, teach us to consider the shortness and uncertainty of our life, as David interpreted that prayer of Moses, in another prayer of his to the same effect, Psal. 39 4. Lord make ●ee to know mine end, and the number of my days what it is, that I may know how frail I am. Because they knew well, on the one side, how useful and necessary it was for them, oft to think of the uncertainty and shortness of their life, and on the other side how hard a thing it was for them to keep this in their mind, how apt they were to grow forgetful of it, therefore they did earnestly sue unto God that by his Holy Spirit, he would please to help them in this case. And this is my first sort of witnesses.  
The second is the Lord himself, for he hath also declared himself to judge so of the benefit and necessity of this meditation. 1. By that earnest charge which our Saviour giveth to his Disciples concerning this, Mar. 13. 35. Watch ye therefore, for ye know not when the master of the house cometh, at even, or at midnight, or at the cockerowing, or in the morning, and verse 37. And what I say unto you, I say unto all; that is live in a continual expectation of your end and of the account you must be called unto, because you know not how soon and sudden it may be.  
2. By that pathetical with the Lord uttereth, Deu. 32. 29. O that they were wise, that they understood this, that they would consider their latter end! He wisheth his people would understand and consider also, think and meditate seriously of their latter end, and he accounts it a high point of wisdom for them, to do so.  
I know well that the meditation and thought of death is bitter to the flesh, 
Object.  and useth to breed much heaviness and fear in the heart. And this is a chief thing that makes men unwilling to entertain it.  
But as many other bitter things are most wholesome and sovereign, 
Answ.  even so is this. Thus doth Solomon answer this very objection which he knew men would be apt to make, against that which he had said showing the benefit of going to those houses, where people are mourning for the sickness or death of their friends. Alas, (will men say) if we should use to do so, we should never be merry, but sad, and pensive, and melancholic. O saith he, Eccl. 7. 3. but sorrow is better than laughter; for by the sadness of the countenance, the heart is made better.  
Three great benefits we may receive by thinking oft and seriously of our latter end. Which may serve for the Reasons and Grounds of the Doctrine.  
1. This would season all our pleasures and earthly contents, 
Reason 1  so as we should be kept from surfeiting of them. He that is persuaded of the necessity of watching continually for the Lords coming, and resolved to do so, will keep himself sober from being overcome with the immoderate love of any earthly thing. As he that knows he must keep the watch in a besieged City, will be sure to keep himself from taking too much drink. Because the time is short (saith the Apostle 1 Cor. 7. 29.) therefore let him that rejoiceth, be as though he rejoiced not. As if he should say, take heed of rejoicing too much in any earthly thing, because our time here is but short. Therefore our Saviour at a great feast, Mar. 14. 5. 8. falls into a meditation and speech of his death and burial.  
And this was also (it seems) the reason why sundry good men were wont to make their sepulchres in their gardens the places of their greatest solace and delight. So we read that M●n●sses did after his humiliation and repentance, 2 King. 21. 18. And so did joseph of Arimathea also, as we may see, joh. 19 41.  
Secondly, nothing would have more force than this to restrain us from sin; and to breed in us a care to please God in all things. This reason is given in that prayer; Psal. 90. 12. So teach us to number our days, that we may apply our hearts unto wisdom. If we could number our days well, and consider how few they are like to be, this would make us apply our hearts to wisdom and piety more seriously than we do. Experience shows this, even in the worst men. O what Saints seem many of them to be in their extreme sickness? How fearful are they then to offend God in any thing? Nay, no man (almost) is so desperately wicked, that durst do any thing his conscience knew to be sin, if he thought he must die instantly, so soon as he had done it. Durst any man give himself liberty to be drunk, if he considered he might die while he is drunk, as Elah did, 2 King. 16. 9, 10. Or durst any man commit whoredom, if he could seriously think of this, that God might strike him suddenly, even while he is in that filthy act, as he did Zimri and Cozby, Numb. 25. 8. Therefore also we shall find this oft noted for a chief cause of many gross sins that men live in, even the wilful forgetting of their change, and putting it out of their mind. David speaking of the profane man Psal. 10. 4. who through the pride of his countenance will not seek after God; God is not in all his thoughts; giveth this for a reason of all this profaneness, Verse 6. He hath said in his heart, I shall not be moved, I shall never be in adversity. And the Prophet speaking of unjust and cruel men that did oppress the poor, gives this for the reason of it, Amos 6. 3. because they did by all means put out of their minds the thought of their death, and the judgement that they must come unto, Ye put far away (saith he) the evil day, and cause the seat of violence to come near.  
Thirdly and lastly, nothing would be of more force to work in us a care to prepare ourselves for death, that it may not take us at unawares before we be ready for it, than this, if we would oft and seriously think of it. And this would be (doubtless) a great benefit and advantage unto us. This is a point of true wisdom, and aught to be the chief care of every Christian, to provide, that he may die well. Hear couns●ll, and receive instruction (saith Solomon, Proverb. 19 20.) that thou mayst be wise at thy latter end. This is one main end we should aim at in all our hearing and seeking knowledge, that we may learn to die well. This was the Apostles chief care, that he might finish his course with joy, Act. 20. 24.  
And on the other side, it is the most dangerous and woeful negligence that a man can fall into, not to prepare before hand, and provide that he may die well. O it is a most miserable thing for death to take us at unawares before we be ready. Take heed to yourselves (saith our Saviour, Luke 21 36.) that that come not upon you unawares.  
Sudden death certainly is a kind of temporal judgement, even unto the best men (and so far forth may be prayed against) because the best man is not so well prepared for death in the time of his health and prosperity, but he hath just cause to desire and endeavour also to prepare himself better for it before he die. True it is we should be at all times (as God's people were when they did eat the passover, Exod. 12. 11. with their loins girded, their shoes on their feet, and their staves in their hand.) ready to pass from this Egypt unto our heavenly Canaan. But (though every man should be, yet) no man is so well prepared at all times, as he ought to be. But sudden death is to a wicked man that is not at all prepared for it, more than a temporal judgement. Though a man have made his will beforehand, and have it in a readiness lying by him, yet may he esteem it a good temporal blessing, when his last sickness whereby God visits him, is not so violent, but he may be able to review it, and add or alter some small things in it before his death. And on the other side it may justly be accounted a temporal judgement upon him, when God takes him away with a dead Palsy or Apoplexy that would disable him from doing so much. And yet if he do die of such a disease, the matter is not great, because he had made his will before, and disposed of his main estate according to his mind. But it is (we know) a matter of great danger and inconvenience for a rich man that hath not made his will before, to be taken with such a sickness at his end. And even so is it in this case. Sudden death is no such judgement to God's child, who is for the main prepared for it, as it is to the wicked man, who is not at all prepared for it. It is certainly a dangerous and fearful thing for a man to live out of God's favour, and void of grace, at any time; but to die in that estate, is the very upshot of all misery. And so the Holy Ghost speaketh of it. Eliphaz speaking of the extreme unhappiness of wicked men, he concludes it thus, job 4. 21. They even die without wisdom, (saith he) as if he should say, and what can be said more to prove them most wretched men? So speaketh the Prophet when he would describe the misery of the man that hath gotten a great deal of wealth by oppression and fraud, jer. 17. 11. at his end he shall be a fool, saith he; he shallbe utterly void of true wisdom and grace, even when he dies. And this must needs be so, because there is no possibility of repenting and turning unto God, of recovering his favour, or obtaining any grace from him after death. He that dies without grace, must to judgement presently so soon as he is dead, Heb. 9 27. And hell follows with death, saith the Holy Ghost, Rev. 6. 8. q. d. they go hand in hand; as judgement is immediately passed upon them that die out of God's favour, so hell is ready presently ●o receive them.  
Now this Doctrine which you have heard thus opened and confirmed unto you, 
Use. 1.  is of great use,  
First, to reprove and condemn us all of great folly and madness. 1. None of us are so careful to nourish this thought and meditation in our hearts, so desirous or willing to think of our death and future estate as we ought to be. Nay, 2. Most of us do wilfully refuse to think of death, but abandon this thought by all means, and use our utmost endeavour to keep it out of our hearts; as the Persian Kings were wont to keep all mourners out of their gates, Esth. 4, 2. Nay, 3. (which is worst of all) many of us for this very cause, will not think of our end, but banish by all means this meditation out of our hearts, that we may sin the more freely. And with those vile men (that I told you the Prophet complains of, Amos 6. 3.) we put far away the evil day of purpose, that we may cause the seat of violence to come near, that without fear and check of conscience we may run headlong into all excess of riot, that we can devise.  
Secondly, 
Use 2.  this Doctrine serves to exhort us all to prepare for death. For that is the chief reason (as we have heard) why we should remember and think of it so oft. And this preparation consisteth in two things principally.  
First, We must labour to wean our hearts daily, from the overmuch love of all earthly things; and enure ourselves to bear willingly the daily and ordinary crosses we are subject to in this life, nothing makes us so unwilling and unfit to dye, as the immoderate love of earthly things. They are in themselves (certainly) Gods good blessings, and he doth (of his goodness and bounty) allow us to use and enjoy them, not for our necessity only, but even for our delight and comfort also he giveth us richly all things to enjoy, saith the Apostle, 1 Tim. 6. 17. But the love of them is a most deadly enemy to grace, specially unto this grace of dying willingly and comfortably. That which the Apostle saith of the love of money, 1 Tim. 6. 10. that it is the root of all evil, and cause why many are even pierced thorough with many sorrows, (the truth whereof is never more seen than when they are to dye) may be likewise said of the love of any other worldly thing. Love not the world (saith the Apostle 1 john 2. 15.) neither the things that are in the world. If any man love the world, the love of the father is not in him. For this cause it was that our blessed Saviour, when he would prepare his disciples for persecution & death, bears so much upon these points  
First, That they would take heed of esteeming too highly of, or overloving any of the comforts of this life.  
Secondly, That they would learn to bear willingly the ordinary crosses God is pleased to exercise them with. He that loveth father or mother (saith he, Mat. 10. 37, 38.) more than me is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. And he said to them all (Luke 9 23.) if any man will come after me, let him deny himself, and take up his cross daily and follow me. And so the Apostle saith of himself, 1 Cor. 15. 31. that he did dye daily; that is, by his willing forsaking of the comforts of this life, and bearing of those daily crosses that he was subject unto, he learned to dye every day.  
Secondly, Our preparation for death consisteth in our care to dispatch without delay and with all diligence, those things of most importance which must needs be done before we die. Because we do not know how soon, nor how suddenly death may take us.  
Thus we see the harvest man, and traveller that are afraid to be benighted, are wont to do. And we have Christ's own example for this, I must work the works of him that sent me (saith he, john 9 4.) while it is day, the night cometh when no man can work.  
And what is that business of importance (will you say) that we must thus dispatch without delay, if we would be well prepared to dye? Surely to make this sure to ourselves, that whensoever we die, our souls shall go to Heaven: When this business is once done, we shall be able to dye confidently and comfortably, when once we know (as the Apostle speaketh of himself and of others of the faithful also, 2 Cor. 5. 1.) that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens, than we may s●y as he also doth there, verse 8. Therefore we are always confident; knowing that whilst we are at home in the body, we are absent from the Lord. It is held a good point of wisdom, for a man (specially, if he be one that hath much to dispose) to have his will always in a readiness. And indeed so it is; for it is commanded of God, set thine house in order, saith the Lord by his Prophet unto Hezechia, Esa. 38. 1. for thou must dye, and not live.  
But there is one thing more needful than that is, even to set oursoules in order, and to have them always in a readiness. This is that one thing that is needful, of which our Saviour speaketh, Luke 10. 42. It stands us upon to make our peace with God, and to acquaint ourselves well with him before we die, or else with what comfort can we go unto him, and appear before him then, yea we had need do it now in time of our health and without delay. Acquaint thyself now with God (saith Eliphas to job 22. 21) and make peace, I because death cometh upon many and may do upon us, suddenly, for man knoweth not his times (saith Solomon, Eccl. 9 12.) as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it cometh suddenly upon them.  
2. When extremity of sickness comes, we shall be most unfit then to set our souls in order, to begin our acquaintance with God, or to make our peace with him. Remember now thy Creator (saith Solomon, Eccles. 12. 1.) in the days of thy youth, while the evil days come not, nor the years drawnigh when thou shalt say, I have no pleasure in them. He thought age an unfit time to begin this work in; but our last sickness is (certainly) a more unfit time for it, than age is. Then the mind of man is wont to be so distracted and troubled, what with worldly cares for them that he shall leave behind him, what with the extremity of pains that use to accompany sickness; and specially with the terrors that rise from the apprehension of his future estate, and from Satan's temptations, that he is not made uncapable of comfort or direction, by the best means that can be brought unto him. When Moses that excellent servant of God, one of a thousand, came to the Israelites at such a time, though the message he brought to them were as comfortable as any that they could hear, yet could they receive no comfort or benefit at all by it. Moses spoke so (saith the text, Exod. 6. 9) unto the children of Israel; but they harkened not unto Moses, for anguish of spirit, and for cruel bondage.  
3. Admit we were never so able and fit to mind this matter then, and to go about this weighty business; admit we could be then more apt to seek reconciliation with God, than at any other time, yet have we just cause to fear that (because we have wilfully neglected this work so long, and presumptuously put it off till the last hour) the Lord (in his righteous judgement) will refuse to be found of us at that time. Thus we shall find the Lord hath threatened to do, Prov. 1. 24, 26, 28, 29. Because I have called (saith he) and ye refused, I have stretched out mine hand, and no man regarded, I also will laugh at your calamity, I will mock when your fear cometh. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord.  
Now if you shall ask me, how may this be done?  
I answer, That he that would make this sure to himself, that when he dies he shall go to heaven, must do these three things.  
1. He must repent of all his known sins. He must call them to mind, bewail them unfeignedly, confess them to God, and crave earnestly of him the pardon of them: and resolve with himself to forsake them all. For, 1. Sin is the s●ing of death, as the Apostle calls it, 1 Cor. 15. 56. And if that be once done away and forsaken, death can never hurt a man, nor hath he any cause to fear it at all. 2. On the other side, no man can hope to go to heaven with his sins unrepented of. Know ye not (saith the Apostle 1 Cor. 6. 9) that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God.  
Any one of these sins unrepented of, will certainly exclude a man utterly out of the kingdom of heaven. 3. Though it be dangerous for a man to live in sin, yet is it a matter of far greater danger to him to die in sin, and to be over-taken by death before he have repent of it. This our Saviour noteth as the extreme unhappiness of the wicked jews, and repeats it often, john 8. 21. 24. that they should die in their sins.  
2. Get good assurance (by a lively faith) that Christ is thine, and then shalt thou be able to die in peace, and in a certain hope to go to heaven when thou art dead. When old Simeon had seen Christ, (whom he had waited for by faith, and longed to see) and was thereby confirmed much in that faith he had in him before; He blessed God an● said, (Luke 2. 28, 29, 30.) Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. They that have once seen and embraced Christ as he did, spiritually by faith, (I mean) and not corporally only, shall die in peace; and none but they can do so. For, 1. It is Christ only that hath overcome death for us, and taken away the sting of it. When the Apostle had said 1 Cor. 15. 56. that sin is the sting of death. But thanks be to God (saith he, Verse 57) which giveth us victory through our Lord jesus Christ. Death is overcome, so that it cannot hurt the true believer at all; but him that is nor in Christ, it will sting unto death, even unto the second death. 2. We can have no hope to come to heaven but only through him Christ is in you (saith the Apostle, Col. 1. 27.) the hope of glory. There is no hope to come to glory, but only by Christ. Nay, there is no hope to come to glory through him, unless he be in us, unless he dwell in us by a lively faith.  
3. If thou wouldst be sure to go to heaven when thou diest, labour whilst thou livest to lead an unblameable, a godly and fruitful life; even to do all the good that God gives thee power and opportunity to do. As we have opportunity (saith the Apostle Gal. 6. 10. which none of us can tell how soon it may be taken from us) let us do good unto all men, especially unto them that are of the household of faith. See what comfort Hezechia found in this when he was to die. Remember now O Lord I beseech thee (saith he, Esa. 38. 3.) how I have walked before thee in truth and with a perfect heart, & have done that which is good in thy sight. Now (on his deathbed) his conscience gave this comfortable testimony unto him, that he had lead a holy life; and now doth he (even before the Lord) comfort himself in that against the fear of death. See also what a testimony the holy Apostle gives unto good works, even to the works of charity and mercy in this case. Charge them that are 〈◊〉 in this world (saith he, 1 Tim. 6. 17,— 19) that they 〈◊〉 good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Works of charity (not as a meritorious cause of salvation, but) as a sure evidence that by a lively faith we have interest and title to the merits of Christ, shallbe rewarded with stable and durable riches in time to come, and will make a man able with confidence of hope to lay hold on eternal life. And that which the Apostle saith of certain bad men, 2 Cor. 11. 15. that their end shallbe according to their works, may be said of all good men also, their end shallbe according to their works. A good life will certainly end in a blessed and comfortable death.  
Four things are wont to be objected against this, which I will briefly give answer unto.  
Experience showeth daily that many do die willingly, 
Object. 1.  and quietly, and comfortably also, that have neither lived so unblamably and fruitfully, nor used any such means to prepare themselves for death, as you have prescribed.  
To this I answer, 
Answ.  1. That we may not think that every one that dies quietly, and speaks gloriously of his willingness to die, and of the peace and comfort that he finds in the assurance of his salvation, doth die happily and comfortably indeed. For, the Holy Ghost speaks of some that were most wicked and wretched men, that have no bands in their death, Psal. 73. 4. In outward things all things (aswell in death as in life) fall alike to good and bad, as Solomon saith, Eccles. 9 2. 2. We have just cause to suspect the peace and quietness of conscience that seems to be in that man, that was never troubled nor disquieted in his mind for his sins. Because the spirit of bondage and fear useth to go before the spirit of adoption and comfort, as is plain by the Apostles speech, Rom. 8. 15. 3. And lastly, it is certainly a grievous judgement of God, and such as we should all tremble at, to see a man that hath been in his whole life time notoriously wicked, to have no sight at all nor trouble of mind for his sins before he dies. Our Saviour pronounceth them to be happy men. Mat. 5. 3, 4, 6. that are so poor in spirit, that they mourn for it, and hunger and thirst after righteousness. And if this be a blessed thing in every child of God (how unblameable and civil soever his life hath been) at all times (even in the time of his best health and prosperity) to see and feel in himself so just cause of mourning and trouble of mind, as breeds in him an unsatiable desire after the righteousness of God in Christ; then must it needs be a most woeful and cursed thing in a man that hath been notoriously wicked, to be void of all sight and sense of his sins, of all trouble of mind for them, even then when he is summoned by sickness and death to appear before the judgement-seat of God; to go to hell in a sleep, and never to have his conscience awakened till he come there. And indeed so the Prophet speaketh of this as of a most dreadful judgement of God, when he gives up wicked men unto this blindness and senselessness of heart. The Lord hath poured out upon you (saith he, Esa. 29. 10.) the spirit of deep sleep, and hath closed your eyes, so as you cannot see nor be sensible of your own estate.  
But we see also on the other side in daily experience (say some) that many who have seemed most religious in all their life time, 
Ob. 2.  and careful to live well, have (yet) showed very great unwillingness and fear to die; more a great deal then other men usually do.  
To this I have two things to answer. First, 
Ans. 1.  that it is indeed possible enough, even for a faithful and godly man to feel in himself an unwillingness and fear to die. Good Hezechia wept sore, Esa. 38. 3. when the Prophet brought him word in his sickness that he must die and not live: and David also prayed oft against death, and that he might live still, Psal. 6. 4, 5. and 30. 8, 9 and 88 9, 12. It is with many of God's people in this case, as it was with Lot when he would leave Sodom. Though Lot had so small comfort in Sodom while he lived in it, 2 Pet. 2. 8. yet see how unwilling he was to part with it, Gen. 19 16. He lingered so, that the Angels were fain to pull him out (as it were) by strong hand: they laid hold upon his hand (saith the sacred text) the Lord being merciful unto him, and brought him forth, and set him without the City. Some unwillingness to die our Saviour tells Peter he should find in himself, even then when he should suffer martyrdom for his sake. When thou shalt be old (saith he, joh. 21. 18.) thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. And there is good reason to be given for this. For, 1. Death being a great enemy to the nature of man, and even the dissolution of it, there must needs be in all men (naturally) some fear of it. Such as have been long, and inward, and dear friends, cannot part for adieu (as we say) without much unwillingness, and expression of grief; as we see in the example of jonathan and David, 1 Sam. 20. 41. And where were ever found in the world so long & inward & dear friends, as the soul and body have been? 2. Who can think of his personal appearance before the Majesty of God without some fear? 3. Lastly, the best of God's servants, though they know and believe that when they die they shall not come into condemnation (as our Saviour speaketh, john 5. 24.) but are already passed from death unto life; and therefore have no just cause (in respect of their future estate) to fear death at all, but rather to welcome it, and to rejoice in it, yet are they regenerated, and (consequently) do believe but in part. And though the spirit (the regenerate part) indeed be willing (as our Saviour speaketh, Mat. 26. 41.) yet the flesh (the unregenerate part) will be apt to show itself weak and unwilling to die.  
But then I answer secondly, 
2.  that there is no man that hath lead a godly life, but 1. He discerns and bewails his own corruption in this his unwillingness to die; he yields not to it, but strives against it by all means; and even in this case finds in himself that combat between the flesh and the spirit, that the Apostle speaks of Gal. 5. 17. The flesh lus●eth against the spirit, and the spirit against the flesh; and these are contrary the one to the other. 2. He doth in the end overcome this corruption; and is (by God's grace) made most willing and desirous to die, before God calls and takes him away, according to that gracious promise made unto all God's people, to all that have been careful to serve and please him, Psal. 29. 11. The Lord will give strength unto his people, the Lord will bless his people with peace.  
But then there is yet another thing objected against this that hath been said touching the assurance 
Object. 3.  they may have to die happily and well, that have been careful to live religiously and well; namely, that many who have been most precisely religious, have not only been void of comfort when they should die, but full of terror in their conscience, calling in question the truth of their faith, and of whatsoever goodness hath seemed to be in them, apt to despair utterly of the mercy of God in Christ.  
My answer to this objection must consist of three branches. 
Answ.   
1. 
1.  It is possible indeed even for a man that hath lived a most innocent and holy life, to express in his last sickness much terror, and to break forth into speeches that tend unto desperation, and even unto blasphemy also against God. For, 1. There is no disease so violent and extreme, but the child of God may be subject unto it, and die of it also aswell as any other man. All things come alike to all in this respect, as Solomon speaketh, Eccl. 9 2. And these things that are objected (as causeless fears and terrors, rave, blasphemies, fierce speeches and actions both against themselves and others) are known to be the very natural effects of some violent and extreme diseases. 2. It cannot be denied but that Satan also is wont to show the uttermost of his fury and power against God's servants in their last sickness. The last combat that they have with him, is wont to be the sharpest of all other. The Apostle telleth us Col. 2. 15. that our blessed Saviour spoiled the principalities and powers, and made a show of them openly, triumphing over them in his cross. All the principalities and powers of hell did then set upon him, and showed their uttermost strength and rage against him. This Christ did foresee, and told his Disciples of also before hand, The prince of this world cometh (saith he, john 14. 30.) and hath nothing in me: as if he should say, I know well that Satan in my passion (which is now at hand) will come and assault me with all his forces, but he hath nothing (nothing of his own, no corruption at all) in me, and therefore shall lose his labour, and do me no hurt at all. And as he did with Christ our head, so hath he been wont to deal also with the best of his members and servants, even to set upon them most fiercely in their ●ast sickness: and that for two causes. 1. Because he sees his time and opportunity that he can have with them is now so short, having great wrath (saith the voice from heaven, Rev. 12. 12.) because he knoweth that he hath but a short time. 2. Because he knoweth we are then (through pains, and fears, and distempers of body and mind) like to be most weak and unable to resist him.  
Secondly, though godly men may have such conflicts with Satan, and experience of his most fiery assaults upon their deathbeds; yet the Lord, the God of peace is wont to tread down Satan under their feet, (as the Apostle speaks, Rom. 6. 20.) before they die. He useth to make them (even in this life) mor● than conquerors over that distress and anguish which his assaults hath brought them unto. In all these we are more than conquerors (saith he, Rom. 8. 37.) through him that loved us. Yea the experience of many of God's servants hath proved, that these bitter conflicts of theirs have ended in more abundance of peace and comfort, than ever they found in their lives before; and that not inwardly only in their own feeling; but God hath made them able also to express it outwardly, to the exceeding comfort and admiration of them that have been about them.  
Thirdly and lastly, although it should so fall out, that the Lord (for the further hardening of wicked men, or for some other causes best known to himself, whose judgements are unsearchable, and his ways past finding out, as the Apostle speaketh, Rom. 11. 33.) should take away any of his servants in these fearful fits and conflicts, and utterly disable them from expressing by word or gesture the victory over them, and the comfort that they have ended in; yet are we to rest confidently assured of this, that every one that hath lead a good and godly life, doth certainly die blessedly and comfortably, though we cannot perceive it. Because we are to walk by faith and not by sight, as the Apostle teacheth us, 2 Cor. 5. 7. and more credit is to be given to the word of God, than to all sense and experience of men: and therefore whatsoever we hear them speak, or see in the manner of their death, we should resolve with Solomon Eccl. 8. 12. Yet surely, I know that it shall be well with them that fear God, which fear before him. For the Lord hath expressly said of every godly man, Prov. 14. 32. The righteous hath hope in his death. And commanded us Psal. 37. 37. to mark the perfect man, and behold the upright, assuring us that the end of that man is peace.  
The fourth and last thing that may be objected against that which hath been said, 
Object. 4.  is this; if the death of all the godly be so blessed and happy, why hath there been such mourning and lamentation for their death among God's people, as we see there was both in the old Testament for the death of jacob, Gen. 50. 10. and of Samuel, 1 Sam. 25. 1. and of many more: and in the new Testament also, for the death of Steven, Acts 8. 2. and of Tabytha, Acts 9 36. and sundry others?  
To this I answer, 
Answ. 1.   
1. That the happiness of the godly in their death makes nothing against our mourning for them; but it is both lawful and fit for us to mou●ne for the death of our Christian friends, (for all that.) 1. Out of the respect we owe unto them, and out of that love and affection we are bound to show unto them. And the Apostle noteth it (Rom. 1. 31.) for a sign of one that is given up of God to a reprobate mind, to be void of natural affection towards them that God hath linked him unto. 2. Out of respect to ourselves, and therein unto the Lord also: for, we are to take it for an argument of God's displeasure against us for our sin; when he deprives us of such friends as were his good instruments of our comfort any way. So Naomi, when God had taken from her her husband and her two sons, said Ruth 1. 21. that the Lord had testified against her, and the Almighty had afflicted her.  
Secondly, 
2.  though it be lawful and fit we should mourn for the death of our Christian friends, yet may we not mourn for them immoderately, but take heed that we exceed not this way. They that weep (saith the Apostle, 1 Cor. 7. 30.) should be as though they wept not. They must take heed their hearts be not too much taken up and oppressed with grief: I would not have you to be ignorant brethren (saith he 1 Thess. 4. 13.) concerning them which are asleep, that ye sorrow not even as others which have no hope. And we should moderate our grief in this case, 1. Out of our respect unto the Lord, who is the doer of this. It is he that gives, and it is he also that takes away our friends from us. This quieted jobs mind, and moderated his sorrow when he had lost all his sons and daughters; The Lord gave, and the Lord hath taken away, saith he, job 1. 21. It becomes us all to stoop and submit ourselves to his will in all things, and to say with old Ely, 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good. And immoderate sorrow in any of our losses, must needs argue a kind of murmuring and impatiency against God. 2. Out of our respect unto our Christian friends whom we mourn for: for death is to them (we know) a great advantage: to die is their gain, as the Apostle speaketh, Phil. 1. 21. Death makes them happy and blessed, Write, blessed are the dead which die in the Lord, saith the voice from heaven, Rev. 14. 13. For, 1. Death puts an end to all their sorrows, afflictions and tentations that they were vexed with continually in this life; now they rest from their labours, Rev. 14. 13. 2. Death puts an end to all their infirmities, which they so much complained of; and perfecteth their sanctification, which they so much longed after while they lived: The spirits of just men (saith the Apostle, Heb. 12. 23. when they are once separated from their bodies and translated to heaven, and not before then) are made perfect. 3. And lastly, their works follow them, Rev. 14. 13. Death puts them in possession of their eternal happiness, and of that blessedness whereby God hath promised to reward their obedience, and all that care they have had to please him. Certainly the least thing that any child of God hath done in love and obedience unto him, shall not be forgotten, nor unrewarded of God: no not the dutifulness, and diligence, and faithfulness of a poor servant to his master. Knowing (saith the Apostle to such, Col. 3. 24.) that of the Lord ye shall receive the reward of inheritance; for ye serve the Lord Christ. And whosoever (saith our Saviour, Mat. 10. 42.) shall give to drink unto one of these little ones a cup of cold water only in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward. But this reward is many times not given to God's servants in this life. When the even is once come, and we have done working, then will the Lord of the vineyard (as we read Mat. 20. 8.) give unto all his labourers the wages he hath covenanted to give unto them.  
Now because of this great advantage and benefit that (in all these three respects) comes to our Christian friends by their death, we fail much in the love we pretend to have borne unto them, if we mourn immoderately for their departure from us. Old Barzillai was willing (even out of his love to his son) to part with him, and forgo the great help and comfort he might have had from him in his age, because of the great preferment he knew it would be to his son to leave him, and live with David in his court, 2 Sam. 19 37. And what comparison is there between that preferment and this, that every child of God is advanced unto by his death? 3. And lastly, out of respect unto ourselves, we should moderate our grief for the departure of our Christian friends; because we have not quite lost them, but we shallbe sure to enjoy them again, with much more content and comfort in their society than ever we did here. By this consideration David moderated his sorrow for the death of his child, 2 Sam. 12. 23. I shall go to him, but he shall not return unto me. For, though we shall not know one another, nor enjoy the society and company one of another in the life to come in that natural and carnal manner as we did in this life; yet shall we certainly rejoice much more one in another, than ever we did in this world. And this comfort that the faithful shall have in heaven in their mutual society, is oft mentioned in the holy Scripture as one part and degree of that unspeakable happiness that they shall enjoy there. They shall sit down with Abraham, Isaac, and jacob (saith our Saviour, Matthew 8. 11.) in the kingdom of heaven. They shall be admitted into the general assembly and church of the firstborn which are written in heaven,— and to the spirits of just men made perfect. And the Apostle saith of the Thessalonians (who were won to God by his ministry, and in whom he had taken great comfort in this life) 1 Thess. 3. 19, 20. that he knew well that in the life to come, even in the presence of our Lord jesus, and at his coming they ●●ould be his glory, and joy, and crown of rejoicing: he should take far more comfort in them then, than ever he had done in this world. And this may suffice for answer to all th●se four things that have been objected; and to settle your hearts in this truth, that the man that lives a godly and fruitful life, may be sure to die happily and comfortably; and none but he. And thus much also shall serve to have been spoken at this time. Let us now praise God for his mercy, and commend this that we have heard to his blessing by humble and faithful prayer.  
FINIS.   

TO HIS MOST WORTHY, AND MUCH HONOURED Patron Master William Cokayne, Merchant, at his house in Austin Friars in London.  
SIR,  
I Hope the world will not blame me, for increasing the crowd of Englishwriters, with which, it is so much troubled: nor censure me of folly for thrusting this little Book into the throng, where it is like to be smothered, if I may be admitted to put in this plea. To the first, that as a dutiful son, in honour of my dear father's Name and memory, I strive for some place for this Monument, which may be some means to perpetuate the same in God's Church: as a faithful Executor, I am careful to discharge this part of his (though but nuncupative) will, to endeavour the publishing of this, and some other of his Works, which himself intended and had prepared for the press▪ To the latter, I plead, that though it be in itself but small, yet will it find in the throng, a book to which it is nearly allied, a child of the same Author's brain and heart (the Lectures on Saint john 4.) which having found free and speedy passage, will make way for this, and easily procure it welcome and entertainment, where itself hath found the like; and I presume elsewhere also: for somuch as the company of this may be procured at a far easier charge than the former, and as it hath one already to lead the way, so (God willing) ere long (I hope) it shall be seconded by another of later b●●th, but greater growth. It no way becometh me to commend this, or any other work of his (let me rather strive to imitate him myself, then to commend him, or any thing of his to others) his very name will commend them. And least under that name, the reader should suspect he may be abused: I here solemnly promise, that what is or shall be▪ by me published under his name, shall not be loose notes (that have been taken by some ignorant Scribe) nor shall it be made up with additions, and alterations of my own▪ bu● the Copies under his own hand carefully transcribed.  
And as for publishing these Sermons, I have good reason, so for dedicating them, to yourself. The occasion of them was that heavy Visitation, which was then upon your City; the drift of one part of them, was to move his auditors, to commiserate the (then) woeful estate of it, to you therefore as a Citizen (of no mean note) have I directed them, but principally to you as my Patron I have not, nor expect anything of mine own worthy public view: this I own not as Author, but as Heir to the Author: and it being in mine hands, I thought it my duty (being the first book▪ I had to dispose of) to present it first into those hands, which freely bestowed the Presentation to this Parsonage upon me. I have been for above these four years, covetous of some fair opportunity to witness to the world, my thankful acknowledgement of your favour to me; and to give public testimony of your worthy and exemplary integrity, in discharging the trust reposed in you (to dispose of this Benefice) without respect to your own gain, or pleasuring of your friends, neglecting bribes of breath or money. You intended not to enrich yourself by this part of the Church's Patrimony, nor to make up other losses by gaining by this. It was your care not only to shun the grievous sin of Simony and corruption, but to avoid all suspicion of it, you passed by the near relation of kindred, the importunate solicitation of friends, the mediation of great Personages, and were pleased in your choice to crave the direction of your pious, learned and most industrious Pastor, the great blessing and ornament of your City and Parish: his love (which I may never forget, though I shall not in any degree requite) induced him to nominate me, your confidence in his judgement and uprightness, made you upon his commendation to make choice of me a mere stranger, for your Clerk. Never had any Parson or Parish more cause thankfully to acknowledge the religious care, and pious integrity of a Patron, than we here have: or take any occasion to lay this your good work open to wide report, and to propound you as a pattern, to them that are entrusted with such charges. I do and shall praise GOD, as long as I live, for raising you (beyond my thoughts and expectations) an instrument of so great good to me: by your means he hath freed me from those snares, wherein many of our coat are (in these corrupt times) entangled▪ I do not eat the bread of (either direct or indirect) Simony, but that which by GOD'S providence, your uncorrupt hand hath reached out to me, a morsel of which will give me more content, than abundance of the former sort. I doubt not, but GOD will abundantly requite your kindness to his house, that he will bless you in your Merchandise, and exchanges, who have been so careful not to make Merchandise of the Souls of men, or to make sale of the Patrimony of the Church, and portion of GOD'S Ministers; that he will continue and increase your comfort in your hopeful children, who have been so faithful a Guardian to this people; but principally that he will bless you in your Soul with Spiritual and Heavenly graces and comfort, the means of which, you have been so careful to provide for this place. For all which (as I hope) so I shall continually pray; and such prayers are the best, and only requital, I can make, and that I know, which you will accept of, together with this mine acknowledgement, before witness, and upon record, that I am  
West-Felton in Salop. Decemb. 8. 1632. Yours in the bonds of thankfulness most obliged, SAMVEL HILDERSHAM.