Public Sorrow A Remedy for ENGLAND'S MALADY.  
Being an Explanation of the fourteenth verse of the first Chapter of the Prophet Joel.  
By Ellis Weycoe, M. A.  Weep for yourselves, Luke 23.28. Be Afflicted, and Mourn, and Weep, let your Laughter be turned into Mourning, and your Joy into Heaviness, James 4.9. Blessed are they that Mourn, for they shall be Comforted, Matth. 5.4. 
GATESHEAD. Printed by Stephen Bulkley, 1657.   

To his very much beloved Friends and Neighbours, the Inhabitants of the Town of Bridlington, and the Key; and to all the Parishioners thereunto belonging, Grace, Mercy, and Peace from God the Father, etc.  
Christian and endeared Friends,  
Upon that Edict of the first of January 1655. prohibiting Sequestered and Ejected Ministers from Pulpit, and all other employments (though I verily believe, that his Highness and Council chief aimed at the muzling of the Mouths of such turbulent Spirits, and Martial Ministers, as are no sooner clasped in their Pulpits, but presently Proclaim War, in stead of Preaching Peace; Sedition, in stead of Obedience; and Confusion in stead of Order; without the least intent of prejudice to such as were quiet and peaceable in Israel; and not hearing as yet of any limitation) being (amongst many others) by force thereof, not only disused from officiating in Public, but likewise debarred of all ways and means, through which, by my costly Education, I might have procured some reasonable competency for myself, and the many depending wholly upon me; I have had leisure enough to bewail both mine own and others miseries. And after not a few melancholy Cogitations, finding myself an Achan, a great troubler of this poor Church and People; and seeing mine, as much (if not far more) then others sins to be the only cause of all our woes; I set myself to find out some Remedy for distressed England's Malady: Hereupon I sometimes Mournfully, yet willingly, sat down by the Banks of Babylon, there making Sorrow my Souls Solace, finding indeed no greater joy in my heaviness, then in Sorrow for sin: Sometimes I walked abroad into the pleasant Meadows, green Fields, and fresh Pastures of holy Scriptures, there to seek and finde some sour Herbs, and of the tartest relish, and some Flowers of the darkest hue, and strongest scent, that their sad complexion might best please the weeping Eyes of a pensive Heart, and their bitter smell might best affect the distasted  of a sin sick-sorrowfull Soul. Of both which sorts, I found the Psalms, Ezekiel, Hosea, Joel, Nehomiah, and the Lamentaions of Jeremy well stored, and thick Planted; and gathering some of them, such as I thought for my purpose. I than took a turn into the delightsome Gardens of holy Writ, to seek out some sweet flowers of comfort; and finding plenty, I cropped some few, to mix with the other, that the one's sweetness, might something allay the others tartness. And though thus full furnished, yet distrusting my own Skill and Judgement in so great a Cure of such a dangerous and deadly Disease; I went to View the Receipts of far more Able, Wise, and Learned spiritual Physicians, and from them extracted the best directions; which together, with my own weak Meditations, I mixed with all the other Ingredients; and having first washed them well in the waters of Marah, have of all these severals or simples, made up such a Compound, as I hope will be a good Preservative against the Infectious poison of sin, and a good Salve for England's present Sore. And upon some thoughts, that if this Medicine were good for myself, it might, by God's blessing, be comfortable to others also: Considering also, that a Book perhaps may speak, when an Author may not; not harbouring the least thoughts of Vainglory, or Popular Applause; I resolved with myself to make my Meditations Public, like our Sorrows. And not knowing how to do it any other way, I took this occasion of manifesting my dearest affections, and best wishes, to you, amongst whom I had my first Breathing, and have lived so long, as that none, better than yourselves, are able to give evidence both of my former conversation, and present condition. It may be (mean and plain as it is) it may conduce to the benefit of many; but my principal intent in it, was the zeal I have to your Souls, the salvation of which, I shall ever most hearty pray for. Accept therefore I beseech you of these my poor Endeavours, and make use of this Physic I have prepared for you: But give me leave to give you some Directions in the taking of it; You must Chew it, Swallow it, and Digest it, not throwing it up so soon as you have received it, for than it will do you no good; but if you can keep it in the Stomach of your Souls, you will find it to be such a Violent Purge, and working Vomit, as will force you to Cast or Spew up all the Poison of Sin. If you think it be toe much to swallowow all at once, you may divide it, at you please, into several Potions; yet, I think, the whole will be but three easy Mornings Draughts for your Souls; however, leave it not in the half, though you take longer time to Drink and Digest it all, and then I doubt not, but as it bathe been to me, so it may be to you that takes it, somewhat useful and helpful; And if any of you find ease, or get help by this Public Sorrow, the only Physic for a sin burdened Soul; then Praise God, and Pray for,  
The unworthy Servant of the Lord, Ellis Weycoe.   

To the Sinsick Reader.  

Mat. 9 12.  THey that be whole, saith our Saviour, need not a Physician, but they that are sick. This Physic I have here prepared for thee, is made up of bitter Potions, and sour Drugs; which, taken according to the Direction in the Epistle Dedicatory, will Purge corrupt Humours, scour away the filthiness of sin, and bring health and happiness to thy sinsick soul. The several Ingredients, at the first, I intermixed and framed into this Compound, only for my own use, and have had from them the Operation I desired; namely, they have made many irksome hours the less tedious to me, and much heaviness to sit a great deal the lighter upon me: It was far from my thoughts ever to trouble the too much oppressed Press, I am so conscious of my own weakness, as I cannot but blush in secret, that ever I was prevailed with to make myself thus open. I know not how my scribbled Papers chanced to come to the view of some Persons of Judgement, by whom I have been not entreated only, but very much importuned also, to make this Treatise like the title of it, Public. They set upon me with some Arguments which I could not gainsay; truth is, they have overcome me, and made me at last (though most unwillingly) willing to expose myself to the Interpretation of this Censorious Age. Good Reader, my Public Sorrow hath long laid hid by me in the womb of obscurity, but is now after nine Months delivered to the Light; if it prove fruitful or useful to thee or any other it will be an ample compensation to my poor Labours. That great and good Physician of our Souls, Christ Jesus bless it to thee, is the humble request of his, and in him,  
Thy Servant, Ellis Weycoe.   

The Contents.  

HOw the Church of England ever observed Fasts, and Holidays, Fol. 3.  
The Prince or Governor, may appoint a Fast, Fol. 3.  
Princes or Governors are to be Obeyed in their Commands, Fol. 3.  
Four Cautions to be observed in keeping a Fast, Fol. 4.  
How to keep every day holiday, Fol. 4.  
God is never angry but for sin, Fol. 6.  
Sin is the cause of all misery, Fol. 7. 8. 9 10.  
Mourners marked, and thereby preserved, Fol. 12.  
Souls sorrow, Fol. 16.  
Better to deal with God by Tears than Words, Fol. 17.  
The Antiquity of Fasting, Fol. 20.  
Four Rules to be observed in Fasting, Fol. 22.  
Who must give to the Poor, how much, in what manner, and to whom they must give, Fol. 28.  
Christ's School, a School for all sorts, Fol. 31.  
The Kingdom of Christ admits of no distinction, Fol. 36.  
The best place of Refuge to fly unto in time of war, or any Calamity, Fol. 39  
Five Rules to be observed in God's public wor●●i● and service, Fol. 44.  
Three Rules that sit us for a right behaviour in God's House, Fol. 46.  
Three Rules to bind us to the good-behaviour; before we come to Hear, at the time of Hearing, and after we have Herd the Word, Fol. 47.  
Our Hearing of the Word must be accompanied with four concurring Circumstances, Fol. 54.  
Prayer the Art of Arts that adorns a Christian, Fol. 56.  
Godly sorrow and affliction, the best remedy in any sorrow and affliction, Fol. 59  
The greatest affliction which should touch our Hearts, is the Church's affliction, Fol. 66.  
We must never make an end of Mourning, till God make an end of Afflicting, Fol. 71. 72.  
No distress whatsoever can hinder God's people from praying, Fol. 78.  
The Knowledge of God's power and mercy, is the only cause of bringing Christians into his presence, and of moving them to call upon him in their miseries. Fol. 83.  
Men can never truly seek God by Prayer, till they know, understand, and apply his Name, Fol. 83. 84.  
We must not only Pray, but Cry, Fol. 94.  
Good Suitors always good Speeders, Fol. 44. 95.  
Three Rules to be observed if we expect help from God in distress, Fol. 96. 97.    
Joel 1. Chap. 14. Verse. 
Sanctify a Fast, call a solemn Assembly, gather the Elders, and all the Inhabitants of the Land into the House of the Lord your God, and cry unto the Lord.  
THe wisest Preacher of a mortal Man, and of immortal memory that ever was, or shall be inspired with the spirit of God, saith, That there is a time to Weep as well as to Laugh, a time to Mourn as well as to Dance: And surely, seeing every Man and Woman under their own Vines and Figtrees, have a long time satiated themselves with Laughing and Dancing, or making merry with their Friends; doubtless now, these sad and cloudy times are the times that call for Weeping and Mourning, for Baldness and girding with sackcloth, For hath not God shot divers of his Arrows, and have not some Bullers fallen from his Warning pieces? which Arrows and Bullets, poisoned with the Pestilence, have not many years ago hit and slain some People, not only in and about out Mother Cities, but elsewhere in the spacious Countries. Who perceiveth not how the destroying Angel hath of late unsheathed his Sword, and brandished it over us of this Nation of England? Who knows not, how in respect of those unhappy differences amongst us, Warr thundered in our trembling Country's lap, the Sword devoured the Grace of England, and became drunk with the Blood of Natives; 
Rovel. 6.4.  The red Horse, with him that sat thereon, to whom was given power to take Peace from the Earth, and a great Sword, still prancing and trampling in our streets, both at Noonday and at Midnight? Now though the sinful Sons and Daughters of men have and still do lie nevertheless sleeping in their sensualities, yet, the vigilant Watchmen of our English Israel, our late Royal Kings in their several Reigns and Governments, observing Gods begun Jadgements, and further threatened Punishments, usually Proclaimed Easts in the times of common calamity. And his Highness, (under whose protection and government we now live) hath set a part many days of Humiliation, appointing us a place of refuge, or sacred Sanctuary to fly unto, 
Prov. 18.10.  that strong Tower, that right Ark, or little Zoar, unto which the righteous run, and are preserved, even unto the House of the Lord our God, carried thither with the feet of Prayer; there, with all fervency, to Pray for the preventing and diverting of Gods further furious hand against us, crying unto the Lord to spare this Land, to spare this People, to spare us from the Sword, to spare us from the Famine, and from all his sore Judgements which our sins most justly have deserved; for which purpose the Trumpet hath been often blown in this our Zion, the Fast Proclaimed and the Assembly gathered, according to this of Joel, Sanctify a Fast, call a solemn Assembly, gather the Elders, and all the Inhabitants of the Land into the House of the Lord your God, and cry unto the Lord.  
This Fountain might divide itself into several Streams; but waving unnecessary Fractions, I shall confine my Discourse to these two Heads: 

1. A duty enjoined, Sactifie a Fast.  
2. A method, or order prescribed for the solemn performance of it, Call a solemn Assembly, gather the Elders, etc.    

Duty enjoined.  1. The duty enjoined, A duty no less necessary than seasonable, For, as St. Augustine observes, Before the fall there needed but one glorifying of God, that was, by giving of thanks; But now since the fall, by reason of our many backslidings, there must be also, Sacrificium tribulati cordis, the Sacrifice of a troubled Spirit, for the mortifying of this flesh of ours, which by being too much pampered by us, hath been so rebellious against God.  
I shall pass by the first, the duty enjoined, or Fast proclaimed; my meditations intending to fix upon nothing but that which shall afford sit matter for mourning, though the Proclamation itself being always occasioned either upon begun Judgements, or threatened Punishments, might give just cause to hoist up sail in a Sea of sorrows, but delighting only in that heart-breaking, and yet well pleasing pensiveness; and therefore hastening to that Ocean o● sorrow in the exit, or end of the verse, sighing, sobbing, crying; I will but salute the Fast enjoined, and stay but a while to bewail these miserable times into which we are fallen, which being the last, must needs be the worst, wherein so many are carried away with the several blasts of vain Doctrine, from God's true Religion, to these follies and fancies, whereby they do not only wound Christ's mystieall Body, but also dismember it in the Commonweal, making so many Factions as there are Functions in the Church, so many fancies as men, and as many opinions as fancies; and to that height of impiety some are arrived, as that being Christ's Freemen, they ought not to be subject to any, but are set free by Christ from the observation of Fasts or Feasts appointed by the Prince or Governor, and not submitting to the Government under which they live, will hold fast their liberty purchased by Christ, though the appointment of them by the Governor be only for the assembly of God's people, and that upon special occasions, for the exercises of the Word and Prayer, without placing the worship of God, or any force of Religion in the observation of them, or without any opinion of holiness, in those days, more than other days. And thus the Church of England did ever observe Holidays, Fasts, or Feasts, and no otherwise; and yet did not fore go their liberty purchased by Christ. I might give way to my Discourse in this, and enlarge it to a Volume, but I had rather mourn for this kind of people (the only troublers of our English Israel) then meddle with them: But to you that are peaceable in Israel, willingly submitting yourselves to the Government under which God hath placed you, and that for Conscience sake; know you, that it is lawful for the Dominator or Governor to appoint a Fast, or day of Hamillation, and you are bound to obey.  
For the lawfulness of their Edicts, I need not stand at all upon it; it hath ever been used by Princes of all Ages, for which I might produce clouds of witnesses, but search you the Scriptures, and trace all the Kings.  
For our obedience to their commands, know, that we are bound to obey them in their absolute commands so far forth as they are warranted by the Word of God: And for this, let that precept of St. Paul serve for all; 
Rom. 13.1. 1 Pet. 2.13.14.  Let every soul be subject to the higher Powers; and if every soul, than no man is free. And again, Submit yourselves to all manner of Ordinance of man, for the Lord sake, whother it be unto the King, as unto the Superior; or unto Governors, as unto them that are sent of him: So that people that obey not the wholesome Laws of the Magistrate, sin greatly; and if any refuse to be ordered by them, 
Rom. 13.2  they resist the Ordinance of God, and are specially threatened, that they shall receive to themselves damnation.  
And thus have I showed you, That Princes, or Governors may in the time of War, or other Judgement, enjoin us a Fast, and Proclaim a solemn assembly, to the end we may testify our Humiliation, and better attend on the exercises of the Word and Prayer, and that we are to obey them; but withal, in keeping of a Fast, let these cautions be observed.  
1. That our Fasting be void of superstition, and that we place no worship of God in it, but hold it only as an help to further us in the duties of Religion.  
2. That we have no opinion of merit by it, that thereby we merit forgiveness of sins, increase of grace, or the like.  
3. That we hold it not of absolute necessity.  
4. Lastly, That it be without, breach of the rule of charity, either hurting ourselves, or making us thereby unfit for good duties, or giving offence to others, such as are weak in knowledge, causing them to call our Christian liberty into question; rather Informing them, that the Magistrate hath power to enjoin, and we are bound to obey, who by his Authority doth not take away the use of the things we abstain from, but only orders and moderates the same.  
The like may be said for Feasts, days of Thanksgiving, or holy days; but I pass them: only I could wish, That every one of you would keep every day a Christian Feast, even every day holy day, which you may do, by purposing every day to avoid all and every sin, and by setting yourselves every hour of the day in the sight of God, and walking, as before him, carefully and conscionably, in all good duties; and so doing you shall keep a good Conscience, and that the wife man tells us, 
Prev. 15, 15.  is a continual feast, even every day holy day.  
And now being fully resolved. That the King or Governor may Lawfully enjoin us a Public Fast in the time of extremity, or any common calamity whereby we may testify our Humiliation with out the least opinion of meriting forgiveness of our sins (the causes of all our miseries) and that he may Proclaim a solemn assembly; and that we are to obey, not with any opinion of holiness in the time; but that the appointed day is for the assembly and holy convocation of God's people, for the exercise of the Word and Prayer. Let us all then, as at all times, so especially upon these days of Humiliation set a part, turn unto the Lord our God, with fasting, weeping, and mourning, and cry unto the Lord to spare this Nation, and command his destroying Angel to sheathe his Sword, and cease from punishing, that there may be no more complaining, no more leading into captivity. Let us implore Gods gracious power, to withdraw his angry moved hand against us; and let us beg of the God of mercy, to stay his further dreadful vengeance, and threatened punishments, from any further displaying horror throughout all our Nation. And for that purpose▪ Let us run to our place of refuge, the House of the Lord, upon the feet of Prayer, and there cry unto the Lord to spare this Land, to spare this People, to spare, us from the Sword, etc.  

The occa●ion, or cause of the fast.  The next is, the occasion, or cause of this Fast, and that, if you please to look into the verses foregoing the Text, you will find to be a great Plague of Famine for the space of no less thou four years; 
Ver. 20.11.12.13.  Their field wasted, the●● 〈◊〉 mourning, their corn destroyed, their vines dried up, their oil 〈◊〉 their harvest perished, all the trees of the field withered, and joy withered away from the Sons of Men So that just cause had they to lament, and howl, and lie in sackcloth and ashes; nay, in dust and ashes. But should I prosecute my weak apprehensions in this, I should but draw the Treatise beyond a just extent: Let it suffice, That their Land was russeted with a bloodless Famine, a dreary punishment, Heaven's curse, and the engine of destruction; which doth bring terror to mortals, death to all things; and therefore good cause had they, to call a solemn assembly, to sanctify a Fast, to gather the Elders, and all the Inhabitants of the Land into the house of the Lord their God, and there cry unto the Lord.  
And as theirs was Famine; so, the cause of our solemn assemblies, or days of Humiliation (for some years bypast) hath been War, and the worst of Wars, a civil War, our Land unnaturally embroiled in her own blood, and not long ago, could have presented you even in the midst of her own bowels, with whole heaps of slain: This Land of England, that for many Ages continued the happiest Nation on the habitable Earth, under the gracious our Government of many famous Princes; and we of our times cannot deny, but we have enjoyed the highest blessings that either Heaven could give, or the Earth receive, the fruition of the Gospel, which then settled a firm Peace, and which Peace occasioned a full plenty to us, a then thriving, and I think, a well-contented people; insomuch, that this Land then became the Earth's Paradise, and the World's Wonder, or rather, Envy; Now alas! the Nursery of all Sects, and of late years, the Stage of Blood, the Theatre of War, having had her Peace violated, her Plenty wasted, and her People discontented; and though now (thanks be to God) we hear not the rattling of Drums the clashing of Armour, the neighing of Horses, the sounding of Trumpets, the thundering of Guns, or the roaring of Cannons; yet it is to be feared, the Lord is still up in Arms against us, his hand is stretched out still; else, what means these reports of Wars vast slaughters, and murders on the Seas? our Merchants and Traders spoiled their Goods Plundered, their Ships burnt, sunk, or taken; and themselves in their own defence, either flain, or carried away Captives: So that all this little while, or few years we seemed to enjoy a Pe●ce, every man again satiating himself under his own vine and firtree, was so far from a true Peace with God; as that rather, it forms it was but a Truce for a time, (God expecting our amendment) which being expired, and we still continuing in our sins, the Lord is again up in Arms for further revenge against us. And what is the reason that the Lord is still thus incensed against this Land, and people of England? Surely it is against the nature of God to be continually chiding, and scourging, and whipping, and wounding; for the Lord our God hath no other Bowels, than the Bowels of compassion; no other Riches, than the riches of his mercy; nay, the unlimited extent of God's gracious mercy and goodness, is beyond all imaginable proportions. How comes then his favours to be turned into frowns, his mercies into displeasures? Why? Surely if you will but trace the Seriptures, you shall never find God angry, but for fin; nor grievously angry, but for grievous fin; so that the fins of this Nation must needs be mounting, towering fins, sins of the highest elevation; and it's the height of our sins that hath always brought down the weight of his judgements upon us; and the eart ropes of our sins, have hurried down his vengeance: So that if we will but reflect upon ourselves, we shall find within ourselves the cause of all our sufferings, Plagues, punishments, and Woes; our sins being the occasion of all our evils, and the cause of all our miseries, undermining our souls, and drawing destruction after them, and of all things else most hurtful unto us. St. Paul confirms this, saying, 
1 Cor. 11.30.  For this cause many are weak and sick amongst you, and many sleep. And this was the reason, why the Disciples questioned their Master, saying, 
john 9.2.  Quis peccavit? Who did sin, this man, or his Parents? Celidonius was born blind, and our Saviour Christ going out of the Temple, seeking to shun those stones which they intended to throw at him; he cast his eye upon this poor blind man: for the eye of divine pity is ever fixed upon poverty; and it is the privilege of humane misery, to have the eye of divine pity to look down upon it, and to favour the same; so that he healed him at once both in body and soul: The History is no less large, then pleasing; you may read it at your leisures. Now the Disciples having whispered amongst themselves touching this man's misfortune (well knowing that sin what the occasion of all evil) they asked our Saviour, Quis peccavit? what sin and? wherein they went wisely to work, in attributing punishment in the general to sin. One treating of those tears which our Saviour shed at Lazarus his death saith, That he did not bewail his Burial, for he know how happy he was in being out of the World; but the occasion, sin; He thought upon Adam's Apple, that had been the cause of so much hurt; and this was it that made him to weep; and this his weeping was, as if he should have said, What a deal of sorrow hath this one act of disobedience in him brought upon all Mankind, and consequently upon me, who must bear the burden of his, and their offence: O sin, how dear wilt thou cost both men, and me! Trace but the Scripture, and you shall not find any one thing so often repeated there as, That sin is the cause of our miseries. How often doth the word of God paint out the foulness, and grievousness of sin, and the hurt that comes thereby? making fin the very centre of all possible infelicity and misfortune that can befall a man. Sin was it that made our Saviour, a Man full of sorrow, when he took upon him the Person of an Offender, turning the most favourable countenance of the most pitiful Father, into frowns and florce displeasure against his only begotten, and dearly beloved Son, discharging upon him the tempest of his wrath, and made him, of all other men, the most miserable. So that we may conclude, Sin to be the cause of all our harm, and that all possible ill that can be imagined, is to be reduced unto it, as to its Centre. Make a muster of all the enemies of man, as Death, the Devil, the World, and the Flesh, and not any one of them; nay, not all of them together, have the least power to hurt us, without sin; And therefore in our Lord's Prayer silencing all other our enemies; only we beg of God, that he would free us from sin. But deliver us from evil; which, although some do understand it to be spoken of the Devil; yet (as St. Aug. saith) He can but bark, he cannot by't, only Sin is able to do both. And Anselme saith, That he had rather fry without sin in the flames of Hell, then with sin enjoy Heaven. He might well say so in regard of Hell; for although that one drop of the water of Paradise might be sufficient to quench the slames of Hell; yet shall it not be able to wash away the foulness of sin. The Prophet desired of God, 
1 Kings 19.4.  that he might die under the Juniper tree, and yet he would not be rid of his life by Jezabel, in regard of the sin that tyraunicall Queen should have committed; 〈◊〉 that, even in his mortal enemy, so great an ill seemeth intolerable to him. And though sin be so great an evil; yet to this so great an hurt, may be added another that is far greater; and that is, Obstinacy in sin, never to be cured. Job painting out this evil, saith. That the sinner taketh pleasure therein, and that it seemeth sweet unto him; it is as pellets of sugar under his tongue; he first delights in the company of sin; then he marries himself unto sin, and leaves her not, till death them departed. Thus sin creepeth into the heart by steps and degrees, till at last, it sinks him down to the bottom of Hell: But woe is pronounced to that sinful Nation, to that people that are laden with iniquity; 
Isay 5.18.  Woe unto them that draw iniquity with cord of vanity, and sin, as with cart ropes. For God is a severe punishe● of sin and his wrath fails not to come and seize on those that so●● pillows underneath their sins. 
Ephes. 5.6  So St. Paul, Let no man deceive y●● with vain words, for, for such things cometh the wrath of God upo● the children of disobedience. Was it not sin that brought the curs● upon Adam, and all his Posterity? his Apple proves his poyson● 
1 Sam. 23, 28.  Saul for his disobedience, was turned out of his Kingdom. What 〈◊〉 the ruin and destruction of Countries, and Cities, but the sins 〈◊〉 the People? 
2 Sam 24, 15.  David's sins, and his Pride, was the death of seventy thousand in an instant; there the people perisheth for the sin of the Prince. I could tell you of a Prince that perished for the sins of the people, whose like was no King before him, neither after him arose there any like him: You may find him yourselves. 
2 King. 23 25, 26.  Like unto him was there no King before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, neither after him arose there any like him Notwithstanding the Lord turned not from the fierceness of his wrath, wherewith he was angry against Judah etc. 
2 Kings 22, 2.  Josiah a good King, one, whose like was not before him; Josiah who did that which was right in the sight of the Lord; yet Josiah must be slain. Thus you see when iniquity hath played her part, vengeance will leap upon the stage. What was the reason why God's hand was stretched over this Land, why the Sword devoured, and the people perished; but the sins of the Nation? And was there ever more sinning, or ever less remorse for sin? What is this world but the region of sin, a Sea of filthinesie; and whilst men are bewitched with the delight thereof, how, like Swine do they wallow in the filthy mire and puddle of their sins? It may be their bodies are curiously decked, and shining; but alas they have nasty and abominable souls. Is not our Land still full of achan's, looking upon the Wedge of Gold, 
Ios. 7, 21.  or Babylonish Garment? How is the beauty of Bathsheba able to entice the greatest number? Gehazi will still post after Naaman for rich presents; 
2 Sam. 11, 12.  but the leprosy follows him close at his heels, vengeance attends him near. Was there ever more Drinking, Swearing, Stealing, Lying, Envying &c. and since our sins thus cry for vengeance, what wonder is it that the Lord is still up in arms against us? O than put away your swinish drunkenness, your profane swearing, your brutish fleshliness, your devilish lying and deceiving, your hellish covetousness, your savage eruelty, and all your other notorieties; and frame the whole course of your lives according to the rules of Temperance, Chastity, Truth, Righteousness, and holiness; and so though our souls be yet all stained with sinew, they may in time become clearer and whiter than snow. Let as all, with a spiritual eye, behold the things of the world separate from their seeming beauty, and so we shall not be bewitched therewith. Let us consider Gold and Silver, not as glistering and shining, but as dross and dung; yea, as poisonous, through a curse incorporated herewithal, if our hearts be infected with the love thereof, or by any unlawful means we do seek after it; Let us consider the beauty of the fairest woman, as vanity; or as a piece of painted clay; or as a stolen set for the taking of silly fools: And lastly, Let us consider all other pleasing things, as Drinking, Banqueting, Gaming, Playing &c. as the very stinging of a Scorpion, which giveth incredible delight for the present, but is by and by turned into tormenting and deadly pangs, till the man thus stung, perisheth. And therefore since sin is thus hurtful, let it be as hateful unto us, and let us hereafter strive as resolutely against sin, as we have formerly served cheerfully under it. Let us hate all sins, of all suits, and keep ourselves from all spot of sin; 
1 Thes. 5, 22.  And with St. Paul, Abstain from all appearance of evil. 
jude, ver. 23.  And with jude, Hate the very garment spotted with the flesh. In a word, Let us avoid all sins, and have nothing to do with these filthy inmates, that are daily plotting and contriving to set the whole tenement on fire, and are good for nothing, but to bring rottenness into our bones and bowels. And let us not defer to turn from sin, nor delay till the Morning, but take warning by the foolish Virgins, for to morrow (for aught we know) may be the midnight of Christ's call, when if we be found wallowing in the mire of our sins, and stinking puddles of our iniquities, how can we hope or expect to be taken as associates to so glorious a Bridegroom? And thus having found the cause of our sufferings to be in ourselves, let us lament for our sins, that have brought upon us a burden so heavy, the only way to re-infavour us again with our justly offended God: And for that purpose, I shall endeavour myself to the utmost of my skill, to cloth every one of you with a livery of sorrow, which is the next in the Text, the assembly called must be solemn; Call an assembly.  

First part of the method, or order.  jerusalem the largest map of misery that ever eye beheld, having been often threatened, often battered, and her visitation growing nearer and greater than before; Salem being to become a tributary City, 
Lam. 1.4.  Jerusalem a solitary widow, the ways of Zion to mourn, her streets to be empty, her gates desolate, her feasts unfrequented, her Priests to sigh, and her Virgins to be afflicted, she herself the object of this sight, and subject of this sorrow, 
Lam. 1.2.  to weep day and night, and the tears to run down her cheeks continually, her plagues growing mighty, because her sins were waxen many; many committing them, few mourning for them. 
Ezek. 9.2.5.6.  The Lord now sendeth six to destroy this City, commanding them to spare none, nor take no pity, but to destroy young and old, Maids, Children, and Women; yet to touch none that had the Mark: and what this mark is, you may see in the fourth verse, Sighing, sobbing, crying for the abominations, weeping and mourning for the wickedness that is committed: there you shall find a public Notary sent to take the list of mourners, their sorrow is their safety their lamentation the cause of their preservation; for, for our comforts, mercy hath her lodgings taken up in every Town, in every City, in every Country; be God's judgements never so great, mercy cannot, mercy will not be excluded; the Saints are always privileged men, they have special in munities, an Ark a Goshen, a Zoar, a City of Refuge shall be ever prepared. 
Mat. 5. to the 12.  The meek, the merciful, the Peacemaker, the persecuted the poor in spirit, the pure in heart, and those that hunger and thirst for righteousness, all these shall be blessed; and not only these, but mourners shall have a part. 
Psal. 125.5.  The godly may sow in tears but shall reap in joy; thousands shall fall before them, and ten thousands at their right hand, but the plague shall not come nigh them.  
Our English Zion (while those unhappy differences, and woeful divisions continued amongst us) was like jerusalem, the very map of misery; the Sword devoured, the people perished, our sons butchered, our young men slain, our Goods plunderd, our Lands sequestered, and our body's Catived; our plagues then grew mighty, because our sins were waxen many; the most committing them, few mourning for them: and it is still to be feared, though we have thus sinned, and have thus been punished, that there was never more sinning, nor never less remorse for sin; and if again the Lord should still be incensed, and up in arms against us; what strength were there in us (who are but stubble) to stand before such a consuming Fire: And therefore to prevent Gods further revenge, and threatened punishments, since you have seen in Ezekiel, that tears are the preservatives of the living (for not a sigh is sent out, but is heard in Heaven, not a tear but is kept nor a groan, but it comes before God) let us sigh and cry for all the abominations of the times let us weep for the sins of the Nation, let us lament for out sins, the cause of all our sufferings, and we; let sorrow now  us, and mourning cloud us; let our Foreheads be marked with a downright solemn mourning; the Assembly called must be solemn, Call a solemn Assembly.  
The word solemn, which is as much as serious, sad, and heavy, me thinks may well contain furniture for the times of mourning, and having never more cause, I wish I might robe you with the garment of heaviness: The Text Proclaims a solemn assembly, and wills you to mourn for the sins of the Land; the word solemn, me thinks, wills us all to lay aside our wanton, superfluous, and supercilious sales of Pride, and put on sables, mourning habiliments, I mean, heavy, sad, and solemn countenances outwardly, to testify our sorrow inwardly; because the Lord hath turned his favours into frowns; He that formerly clothed us with Beauty, did again  us with Leprosy; He that formerly clothed us with Health and Happiness, did again, in stead of a Garment, give us a Rent, and plagued us with the Sword, and other deadly poisonous, and Infectious Diseases.  
Will you look a little into the rifling of a Wardrobe in Isaiah, the Inventory you will find taken in the third chapter, from the 18. ver. to the end of the 23. The bravery of their ornaments, and chains, and bracelets, and mufflers, and bonnets, and tablets, and earrings, and rings, and ornaments of the legs; and changeable sults of apparel, and mantles, and wimples, and crisping pins, and glasses, and boods, etc. But the destruction of all this Feminine Furniture, you shall find in the next verses, from the 24. to the end. It shall come to pass that in stead of a sweet smell, there shall be a stink; in stead of a girdle, a rent: in stead of well set hair, baldness; and in stead of a stomacher, a girding with sackcloth; and burning in stead of beauty. The gates shall lament and mourn.  
The story showeth what our state was (God grant we have not cause again to say, is) for, so we sinned, so we were plagued; and, me thinks, should be sufficient to stir up all the powers, and passions of sorrow in every one of us; this, me thinks, should be sufficient to set open those cisterns of our souls, that rivers of tears may flow from our heart-breaking, yet wellpleasing pensiveness; for the nature of grief doth utterly exile all objects of pleasure; and when true sorrow sits her down in a stupid, and a stupendious manner, and calls for Heaven above to weep with her, the Earth beneath to lament, the Rocks to cleave, the Mountains to Echo forth groans, and the Rivers to run with tears of grief, the Israelites did not more loath, than such sorrow as this doth delight to sit down on the banks of Babylon; her Music is Lachrymae, or Doloroso; she is as Rachel in her hard labour, she no sooner conceives, but is delivered; and no sooner delivered, but conceives again; her throbs and throws almost divide her soul from herself, but that her solace being in division, that which killeth others, keepeth her alive; emptiness in the bowels, blackness on the back, round about spectacles of misery, all circumstances to make sorrow greater than herself. Surely our cause was, and is great, sin being the cause of our misery, Let then our tears be many; let us put on the garments of lamentation; let mourning be the mark of our Foreheads; let our hearts be heavy, our bodies faint, our looks sad, and our countenance solemn; and especially upon our Fast days, or days of Humiliation; let us all go mourning to the House of the Lord our God, with garments rend, and with sackcloth clothed; Let the Bride go forth of her chamber; Let the Priests weep between the Porch and the Altar; Nay, howl ye poor Firr-trees, and let the House of David mourn; and let all the Inhabitants of the land mourn, and weep, and lament; and let our lamentation be as the mourning of Hadadrimmon in the Valley of Megiddo: And let the land bewail every Family apart; Let weeping be in all the ends of our Nation, and complaining in the streess of every City; Town, and Country, crying in the chambers of every house, Woe, and alas, Woe unto us that we have sinned. Nay, let all the Orders and Companies of every several holy convocation throughout this Land of England, from the Ruler to the Subject, from the Priest to the People, from the Honourable Counsellor to him that draweth Water, from the Men of grey years to the young Child and Suckling, all plentifully water their Cheeks with Tears. Let sighs be their ordinary Language to our offended God, and cry unto the Lord to spare us from the Sword etc. Our occasion is just, our cause is good, for our sins are great, and our God is incensed, and therefore solemnity expects it, Call a solemn Assembly.  
Obj. But perhaps some will say, What needs all this ado? what needs this sad behaviour, or solemn Assembly? Doth not God sea the heart? and if our bearts can but bleed in sorrow for sin, What need our eyes weep, our tongues lament, our countenances be sad, or our whole behaviour solemn?  
Ans. The reason is, (though I might give you several, yet being in haste, take this one for all, as the main) Because the Lord our God, is Lord as well of Body, as of Soul; and as well of Soul, as of Body: And therefore in performing any service unto him, he expects-both in his Service and Worship, as in Prayer, our Knees must be bended to him, in sign of our humility; our Eyes, our Hands, our Hearts, and all must be listed up unto him, in sign of our confidence. So in lamenting our sins. Let our Eyes weep, our Breasts sigh, our Tongues complain, our whole Body faint, and our Soul languish: see Mary weeping, Peter weeping, and Jeremy never making an end of weeping for the sins of his people. Besides these outward circumstanees do most lively express our inward sorrows: Down, down then with all the signs and sales of Vanity, and in true sorrow and humility, humble yourselves before God, and cry unto the Lord saying, praying, Enter not O Lord into judgement with thy servants, for in thy sight no flesh shall be justified. Keep us O God from the cursed custom of sinning, and from the direful executioners of vengeance; especially from the Sword, Good Lord deliver us.  Call a solemn Assembly. 
It was an ordinary custom in any common calamity, to rend their garments, put on sackcloth, and mourn in ashes. When the Israelites found want of the favour of God, they put off their wont Garments; as in Genesis, in Amos, in job, in jonah may be found: But not to stay at all upon the renting of garments, and clothing with sackeloth, nor to dwell any longer upon sad behaviours, heavy countenances, or solemn Assemblies; I'll only wish you observe, how that the sorrow and sadness of spirit, draws the Body, and all the abiliments of the Body, into the participation, and manifestation of grief; and indeed, how is it possible, that our countenance should testify gladness, when our hearts are heavy. And though I grant, that it is not needful now to use such shadows in the light of the Gospel, which hath brought us greater liberty: So that whensoever you read, or hear of 
Isay 22.12.  Weeping, Mourning, Baldness, or girding with Sackcloth, repentance by these signs, are but thereby noted out unto us; for Repentance neither consists in sackcloth, nor ashes, nor in any external thing, but only in the heart: Those who do in good earnest Repent, and are displeased with themselves, they hate their sins, and are touched to the quick with such a sense and feeling of sorrow, that they abhor and detest themselves, and their life past; and by these outward signs, they give testimony of their inward sorrow; so that humbling themselves before God, they therewithal show testimony of that displeasure they had conceived in themselves before men; so that indeed, the signs alone are nothing, and the Ceremonies are indifferent; neither have we any Commandment to put on sackcloth, or to pluck off our hair; but the occasion of this Discourse, and naming of these Signs and Ceremonies, is, That I might the better prevail with you all, willingly, and in good earnest, to put the truth of these signs in practice; namely, to have an unsaigned displeasure with yourselves, that you have so displeased your God; confess your sins, your rebellions, your offences, and that with a broken heart, and sorrowful soul, with an intent to lead a new life; and hereafter, as resolutely to strive against sin, as we have formerly served cheerfully under it; for if we judge not ourselves worthy of punishment, we cannot come into favour with God: And therefore, as the poor Malefactor bows down his face, and  himself in vile and base raiment, to move the heart of the Judge; so ought we, to run in all humility to God's mercy, in our Lord Jesus Christ, with unfeigned testimonies of our inward Repentance; for conversion gins at the heart: So the Prophet Joel. Rend your hearts, and not your garments; And therefore to leave the signs, to pass by the ceremonies, and close up all in our mourning weeds, our heavy countenances, sad behaviours, and solemn assemblies; let us be sure to  mourning minds, and truly sorrowful souls. Augustine is said to weep a shower of tears. Ambrose, a flood of tears. And I am sure Jeremy wished for a Fountain of tears. Certain it is, that none of us can condole so much as we ought, for our sins are many, and Gods plagues are mighty: and therefore a deluge of tears were little enough to bear the Ark of our sorrow for our sins. I have thus far brought you sorrowing towards this deluge, this sea, this fountain of sorrow; let us still follow on with paces of lamentation, and sorrowful remembrances of our sins, which have forced the Lord to his Armoury, and to put on the garments of Vengeance against us. And for that purpose, I shall endeavour to robe yourselves with mourning garments, and  them with the inward sackcloth of sorrow, that your hearts thus rend, and torn to pieces with godly grief, you may cry more earnestly to the God of mercy, to spare this Land, and not add to our afflictions, lest those that have evil will at our English Zion, rejoice and triumph at our present miseries.  

Soul's sorrow, outward grief.  The word Solemn, shows that our outward sorrow should testify our inward grief; so that, that which went before, was but the Sign; we now come to the Truth. For our part, we pronounce not renting of  only, without the putting on of other robes; not so much wishing you to put on sackcloth, as to put on Christ. Ind●i●e, is the voice of Scripture; not Scindite; Put on, not Rend off; the Original being from that of St. Paul, Put on the Lord jesus Christ; which will be the better performed, if you please to acquaint yourselves with this inward mourning; not Scindite Vestimenta; but Scindite Corda: Rend not your  but rend your hearts. And it was not without much reason. that Solomon gives council, To go to the house of mourning; Est enim illie benedictio, there is performed that blessing which Christ promiseth: 
Mat. 5.4.  A blessing is promised no where to mirth, but to Mourning: our Saviour hath annexed this reward. And surely, the keeping under of the soul, is much available to all religious and devout offices: and I am sure, there ought to be sorrow in every soul. The whole course of our Saviour's life, was spent in solitary sorrow; and doubtless, the cause of his sufferings being in us, our Sins; we had need, all the days of our Pilgrimage, lament for our sins, that brought upon our jesus a burden so heavy; insomuch, that not jeremy only, but all Mankind, may Write lamentations: So that, Non finire, sed semper reservare lachrymas debemus; We had need never make an end of mourning never end our sorrows for Sin; intermit them we may, but stil● let us keep our acquaintance with them. That of Hierome, 〈◊〉 confess is true, Detestandae sunt illae lachrymae, quae non habe●● modum; Mourning without measure is a Hell upon Earth: Yet again, Detestandi sunt qui carent lachrymis; they are to be detested that have no measure of this heavenly Manna; but happy were we, if we could for ever continue our mourning for Sin, and for the abominations of the Land. God hath already given us the cup of his wrath to drink off, and we have tasted deeply of the cup of his displeasure; we have seen affliction in the rod of indignation: this Land hath presented us with sad spactacles, whole heaps of slain. O how should the remembrance of our late sufferings, set open again the Fountains and Floodgates of sorrow that rivers of tears might flow from our pensive hearts! And if the Lord shall again be incensed, by reason of our sins, which are as many, and great as ever; what can we expect, but having already begun to taste of the bitter cup of his wrath and displeasure, he will force us the next time, to drink it down to the dregs? But since that groans and sorrow for Sin, is the only way to appease God's wrath, being far better to deal with him by tears, then by words; and seeing there is no sorrow to that of the soul, though the eyes of the body should wax blind with weeping, Let us shower down rivers of tears, let us plentifully water our cheeks with tears, and sigh, and sob, and weep, and howl, and cry unto the Lord to spare us from the Sword; and let this our lamentation and mourning be coram, not clam, not only privately, but openly, especially upon our Fast days, or days of Humiliation; for as solemnity expects it, so antiquity prescribes it, the Assembly called must be solemn, Call a solemn Assembly.  
Obj. But perhaps some will say, God expects not this inward and outward sorrow in his service, this heart-breaking, and body-fainting, our eyes weeping, and our souls languishing; for God wills, that we show ourselves glad and cheerful when we serve him. Aaron was sad for the death of his Sons; and Moses reprehending him, because he had not eaten that day of the Sacriifice; he told him, 
Levit. 10.19.20.  Quomodo potui comedere, aut placere Deo in ceremoniis ment lugubri? How could I eat, or please God in the ceremonies with a mourufull mind? and the text saith, that Moses rested satisfied. The Stars being called by their Creator to give their light, they are said to do it, Cum judicate, with delight, or cheerfully. When we serve the Lord, we are bidden to serve him with alacrity: 
Mat. 6.17  When we fast, the Word bids us, Anoint our heads, that we seem not to men to fast; Unge Caput tunm. But the fast here enjoined, and the Assembly called, must be solemn. How stands this together, the Scripture bids us both be merry and mourn in the Service of God?  
Ans. The answer may well be this, That all our felicity consisting in sorrow for sin, we may very well be merry to see ourselves sad: Green Wood being put upon the Fire, both weeps and burns; a deep Valley is clear on the one side, and cloudy on the other; and man's breast is sad in one part, and joyful in another. 
〈…〉. 7. 〈…〉  St. Paul specifies two sorts of sorrow; one which grows from God; the other from the World: that gives life, this death. And surely that soul that sorrows for his Sins, giveth glory unto God. It was commanded in Leviticus, that they should celebrate with great solemnity a day of expiation; 
〈◊〉 23.27. etc.  Et affligetis animas vestras; and ye shall afflict your souls. It seems not to sound well, that men should make a great Feast, with afflicting their souls: but for God's Friend, no Feast ought to be accounted so great, as to offer unto him a sorrowful and a contrite heart; for as there is nothing more sad than Sin, so is there nothing so cheerful, as to bewail it. All our dishonest actions are but carnests laid down for grief; for Vice is ever an infallible forerunner of wretchedness; and all our unwarrantable aberrations end at last, either in anguish, or confusion: for Sin, on the best condition, brings but sorrow with it; and for Sin without sorrow, is provided Hell. Then down to your Knees, and desire of God that he would give you a taste of the sweetness of tears, and your souls once tasting the sweetness of tears, will not leave them for a world; for tears are the delight of a penitent; and there is no true joy, but in sorrow for Sin. So that all our felicity consisting in sorrow for our sins, we may very well be merry, to see ourselves sad; and if our sorrow cannot move men to godliness, yet it is forcible to move God to mercy: The broken heart, for grief of sin, and love of righteousness, (however the world despise it) the Lord will not despise it; yea, it is the sacrifice of God, acceptable to him in Christ Jesus. Therefore saith one, 
August.  Lachrymae sunt cordis sanguis; Tears are the heart's blood: And, Lachrymarum preces utiliores sunt quam sermonum; The prayers of tears are far more profitable than those of words. Saint chrysostom says, That our sins are set down in the table-book of God's memory, but tears are the sponge which blot them out again. In a word, those tears that slow from a broken heart, are that salt brine that will eure your wounds, cheer your souls, ease your consciences, and please your God; they take away all raw humours, and make us savoury meat for the Lord: nay more, they subdue the Invincible, and binds the Omnipotent; so St. Hierome, Oratio Deum levit, lachryma cogit; who would not then mourn for sin, and grieve, because they cannot grieve enough? and be earnest with God, in St. Augustins' expression, Domine da mihi gratiam lachrymarum, Lord give me the grace of tears. Then weep for yourselves, and weep for others, weep for the sins of the times, for the abominations of the Land, and cry unto the Lord.  
The text I took up for your use of purpose in these sad times and God grant it may be as profitable unto you, as I'm sure its fit for these sorrowful seasons; and though I wish no end to your mourning, yet having led you thus far, sorrowing for your sins, and the sins of the times; let us look back a little upon the Fast enjoined; which having done, I shall again take you by the hand, and lead you into the house of mourning, the place appointed, the House of the Lord your God, and so go along by the banks of Babylon, to the end or exit of the verse, where we shall meet with nothing but lachryma, and suspicia, Tears, sighs, sobs, sorrows, deploration, lamentation, fit meditations for our sorrowful souls; for the end doth hold a correspondency with the beginning, Cry unto the Lord.  

Sanctify a fast.  Against some Virtues, some Emulators have not stuck to speak; but against Fasting, no man ever opened his mouth. Mahomet himself, never denied the nobleness of Fasting; but rather so much commended it, that our Fast should be ashamed to stand in competition with theirs. And I find such forcible Arguments upon this point, that, me thinks, it's but a superfluous labour to advise whether it be to be done, or no. It's but superfluous to advise a man that is sick, to observe a diet; so it's as needless a thing, to command a man to Fast, who from the beginning of the world took a surfeit of eating. Ninive was saved by Fasting. And Joel, me thinks, proposeth the like means, when he cries unto the people, Convertimini ad me in jejunio, Turn unto me in Fasting, etc.  

The antiquity of fasting.  For the antiquity of Fasting, we find, That when the Law of Grace was first published through the world, Fasting was Proclaimed. John came neither eating nor drinking. And the first step of our Saviour's penance for our sins, was Fasting; in token that our first hurt came by Eating. The first Law that God gave man after that he had Created him, was, 
Gen. 2.17.  That he should not Eat of the tree of Knowledge of good and evil: wherein two things were to be noted; the one, That man in this so great an happiness, should not forget that he had a Lord and Master. The other had an eye to the repairing of his future fault, and that man might understand that he should in Fasting find a remedy for that hurt which came unto him by Eating. And as a wise Physician feeling the sick man's Pulse, finds out his ill disposition, and perceiving that his sickness grew from that ill ripened Fruit, which even to this day is not yet fully digested, did prescribe this Recipe, as a Medicine to cure this our Malady; to the end, that as a man did Eat to sickness, so he might Fast to health: And as Gluttony did banish us from Paradise, so Fasting might recall us thither again. So that not Fasting was the cause of all evils, sin, as you have it before, was the cause of all our misery. Now, out not Fasting, I mean not abstaining from the forbidden Fruit, was the sin; so that all those evils that are now in the world, are in recompense of that wrong which was done in Paradise unto Fasting. And not only our first Parents smarted for it, but all their Posterity even to this day; and if any thing help this surfeit, it must be Fasting. The Prodigal cries out, Fame perco, I die by hunger; whereupon this presently followeth, Surgam, ibo ad Patrem meum, I will arise, and go to my Father; It was Fasting and Hunger there you see, that restored him presently to his former estate. So that if our ancient lost liberty could possibly be repaired, it were no ways better to be recovered, then by Fasting; and if by Fasting, the ship of this our life takes in no water; and without it, is overwhelmed and drowned. Let us lay the whole lading of all our ill, or good, upon our Fasting. Saint Ambrose proveth, That while Fasting continued in the World, God did still better, and enrich it with new things: The first day he Created the Light; the second, Heaven; the third, Earth; the fourth, Sun, Moon, and Stars; the fifth, the Fishes of the Sea, and the fowls of the Air; and though he gave them his blessing, yet he did not say unto them that they should Eat. The sixth, Beasts of the field, and Man, and giving them licence to Eat, the Works of God, and the perfections of the World, were ended; wherein God gave man, as it were, a Watchword, that Eating would be his undoing. And as St. chrysostom hath it, If in that so happy an estate, Fasting was so necessary, what shall it be in this miserable condition of ours? Saint John's Disciples said unto Christ, Master, Why do we and the Pharisees Fast, and thy Disciples Fast not? He answered, While the Bridegroom is present, the Children are not to weep; but the time shall come wherein they shall not have him with them, and then they shall Fast and Mourn: The presence of our Saviour, and the enjoying of his most sweet company, did bridle their appetites, and keep their souls in subjection; but in his absence, he inferreth, that this must he done by Fasting. I might stay to tell you of miraculous effects by Fasting, in Niniveh, in Moses, in Elias, in Daniel, in Easter, in the Mothers of Samson, and Samuel, in Judith in others: and how David with Fasting, covered the faults of his whole life. Sola gula peccavit (saith Saint-Bernard) sola jeju●et, & sufficit: Only Gluttony offended, let Grutteny only Fast, and it sufficeth; not that the Virtue consisteth wholly in abstaining from Meat, for our Saviour Fa●●ed, but when he was oppressed, with Hunger, he did Eat. And the like may every good Christian do; yet a man may deny that to desire, which he may grant to necessity. So that, Carnis curam nè feceritis in desider●is: Let the cockering of your Flesh be no part of your desire: but the main, or principal Fasting is, to Fast from sin, to which the other Fasting is but only a preparative. So that all this Discourse touching Fasting, is but superfluous, having such forcible Arguments to move us thereunto. I rather therefore think better to advise you how it ought to be done, and that without trespassing at all against my own ease, you yourselves may sufficiently see, in that of Saint Paul to the Corinthians, Sive comedatis, sive bibatis, sive quid aliud facitis, omnia in gloriam Dei facite: 
1 Cor. 10.31.  Whether ye eat, or drink, do all to the glory of God. Which that ye may the better do, in your Fasting observe these four particulars.  
1. That we must not only do good, but shun evil: let us not be like those Hypocrites, whom the wind of vain glory robbed of all the good they did: we are but dust; and the Gospel bids us beware of Wind, 
Mat. 6.16.  that we be not carried away therewith; this vain ostentation of man, hanging our Consciences upon other men's lips: but for our parts, we must not only do good, but shun evil.  
2. We must acknowledge, That our Fast and good works, are more from God, than ourselves; Non possumns cogitare aliquid ex nobis: Of ourselves we cannot so much as think a good thought. Man's poverty is so great, that he cannot so much as come to a good thought, and therefore may not make Merchandise of that wealth which is none of his own: but God is so free in the works of Virtue, and so bountiful, That being at all the charge himself, he gives thee all the gain; only he wills, that thou give the glory unto him, and take the profit to thyself. That workman shall do ill, who having built a house with another man's purse, should go about to set up his own Arms upon the Frontispiece. Justinian made a Law, That no Master workman should set up his name within the body of that Building which he made out of another's cost. Christ sets thee on work, and wills thee to Fast, to Pray, to give Alms; but who is at the cost of this so good and great a work? God: thou hast all thy materials from him, the building is his, it is his Purse that pays for all; give then the Glory and the Honour to him: Gloriam meam alteri non dabo: I will not give my Glory to another; content thou thyself with Heaven, which is promised unto thee, if thou dost well, which is a sufficient reward for any service thou caused do.  
3. Beware of Hypocrisy in Fasting. Fasting, Praying, and giving of Alms, done only for God's sake, is of that great price and estimation, that it is ill employed on any other then God; and for that, God weighs all things in his hand, as in a balance, and knows the weight of every good work, and the true value thereof; it grieves him that they should do these good things for so vile and base a price, and is sorry to see thee so foolish, and poor a Merchant, that thou wilt part with that which is as much worth as Heaven to thee, for that which is less than Earth; namely, that the World should only say, thou hast Fasted. Why dost thou thus crucify thy flesh? why debar thy belly of food? why being ready to die for hunger, dost thou not eat? why liftest thou up thine eyes to Heaven, for so poor a thing, as to win applause upon Earth? Those works saith job, that are done for God, are Gold; but done for the World, are Dirt; they lay up this their treasure in the Tongues and Eyes of men, which is a Chest that hath neither Lock nor Key unto it.  
4. Fasting is a Plaster for our wounds, a Medicine for our Griefs, a Salve for our Sins, and a Defence against God's Wrath; but you must take heed that you do not make this Plaster, Poison; this medicine, sickness; this salve, a sore; and this defence, your destruction: for where God hath a Church, there the Devil will have a Chapel; and where he throws in Seed, there the other will sow Tares. 
1 King. 21  Naboth, a Subject of King Ahabs had a Vineyard in Samaria, near unto the King's Palace; the King had a mind unto it: Naboth will not part with it; the King grows sad, refuses his meat: jesubel comes to see him, makes a jest of it; takes Pen in Hand, dispatches a Ticket to the Governors of that City, sealed with the King's Seal, to Proclaim a Fast, suborns two Witnesses to swear, That they heard Naboth blaspheme God and the King: innocent Naboth is stoned to death, and his goods confiscated. In which action, there are two things worthy our consideration; The one, That the circumstance of blaspheming God and the King upon a solemn day of Fast, was so grievous, that of force he must be condemned to die for it, in so great veneration was Fasting in those days. The other, That it served as a cloak for the taking away of the Vineyard, and for the falsifying of Witnesses, and injustice in the Judges: Who should have then seen the people to Fast, would have thought it had been done out of Zeal, God's Honour, and a desire to do him service: but it was merely a trick of the Devils, which he had plotted with himself; he threw poison upon virtue, seeking to draw evil out of good. We must therefore beware, lest these our good actions receive not hurt by evil intentions, And therefore, fare be it from among any of you, that upon these solemn days of Fasting, there should lurk under the sable habit of a monrner, any false hearted, or hypocritical masker; for it is to be feared, that among many in this Land of ours, even upon our solemn days of Humiliation, masking might be found in mourning. But the Fast that God requires, you may see in Isaiah 58.5.6.7. Is it such a Fast that I have chosen? that a man should afflict his soul for a day, and hang down his head like a bulrush, and lie down in sackcloth and ashes. Wilt thou call this a Fasting or an acceptable day unto the Lord? Here the Prophet shows, That God neither approves, nor condemns Fasting in itself, further than when it is applied to the right end. So that here is the abuse in Fasting, when men put holiness in it, and in either, despising or neglecting true godliness, they think that the bodily exercise alone fussiceth; but he protests, That this is not acceptable to him, to see one continue a day without meat, and to go sorrowfully with his head hanging down like a bulrush, and lying down in sackcloth and ashes: he taxes these superstitious gestures, wherein Hypocrites are wont to place a kind of holiness; not that he condemns these external rites, but rebukes these Hypocrites for separating the truth from the signs. And in the next Verses, he tells you what kind● of Fast it is that God likes and allows of, Is not this the Fast that I have chosen? to lose the bands of wickedness, to take off 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 wander into thy house? When thou seest the naked, that thou cover him, and hid not thyself from thine own flesh? Here the Prophet shows first, what the Lord chief and principally requires in our Fast. Secondly, by what means our services may be acceptable before him. And thirdly▪ How those aught to be fitted and prepared that mean to Fast: In a word, you may see here wherein the true offices of Piety, (which are principally commanded of God) consist; namely, in comforting the poor, and oppressed. We may likewise see here the duties God allows of in Fasting, what makes our fasts allowed of, approved, and acceptable unto God: namely when together with Fasting, Charity is joined with it: The Fast that God hath chosen, is to lose the bands of wickedness: Some expound it, the wicked thoughts wherewith men are bound and entangled. And it may pass for currant; for the principal Fasting, is to Fast from sin. But it seems Isaiah meant otherwise; namely, That Hypocrites are very cruel and merciless towards the poor, and lay very heavy yokes upon them; he calls that Knots, or Bands, which we commonly term Oppressions; to which that agrees which is added, to take off the heavy burdens, under the weight whereof, the poor and needy groan, and are in a manner overwhelmed therewith. The Prophet, me thinks, would bring us to this principle, namely, That our Consciences may be pure and sound, and that we exercise ourselves in showing brotherly kindness one to another; for if this order be duly observed, then Fasting added thereto, will be pleasing and acceptable to the Lord. The Fast that God hath chosen is, To deal thy bread to the hungry, to clothe the naked, etc. For as in the observing of a Fast (as you had before) we must not only do good, but shun evil; so we must not only abstain from doing wrong to the poor, from laying heavy yokes and knots upon them; but we must show ourselves liberal and lowly towards the afflicted, and such as stand in need of our help. For there are two parts of equity and justice; first, That we offer no man any wrong. Secondly, That we employ our riches and goods towards the maintenance of them that are in want and necessity, and these two parts must be joined together; for it is not enough to abstain from violent courses, unless therewithal we show mercy in relieving our poor brethren's wants: Neither is it sufficient to secure one, if you rob from some to bestow upon others; for we must not relieve our neighbour's wants by Thefts and Pillages; and if thou hast committed any injustice, cruelty, or extortion, though oughtest not to make amends by calling, in God to thee, as if thou wouldst make him partner with thee of thy spoils: It is necessary than you see, that these two parts of equity and justice by joined together, if we would have God to approve and allow of our Charity. First, We must offer no man wrong. Secondly, We must employ our riches and goods towards the maintenance of them that are in want; we must, together with abstaining from violent courses, show mercy, in relieving our poor brethren's wants. Dost thou fast? then deal thy bread to the hungry, for this the fast that God hath chosen; and indeed, true Religion standeth chief in Charity to the poor. 
James 1.27.  To visit the Fatherless and Widow; for love is set forth in sundry places, as the chiefe of all graces; especially in the first of the Corintians, the thirteenth, to the end of the Chapter. Now where there are no acts of Charity, no giving of Alms to the poor, there can be no love, 
1 john 3.17.  as Saint John largely proveth, Almesdeeds therefore, to feed the hungry, to clothe the naked; to distribute and give of our goods to the poor, is greatly required both in the Old and New Testament. 
Deut. 15.7.8.  Moses chargeth the people of Israel often, To give, and to lend freely to their poor brethren. 
Psal 112.5.  David describeth the righteous man by this, That he is mereifull, and distributeth, and scattereth abroad. 
P●ov. 19.17.  Solomon makes the Lord his Debtor that giveth to the poor, saying, He that giveth to the poor, dareth to the Lord. 
Isa. 58.7.  And Isaiah bids, to bring the poor wand'ring into thine house, and to break thy bread to the hungry. 
Mat. 5.7, etc.  See Christ blessing the mereifull and commanding to give to him that asketh, and not to turn away from the pool that would borrow, and acknowledgeth the receipt of whatsoevel is given to the poor, as if it were given unto himself; 
Mat. 25.35.  For I was hungry, and ye gave me meat: naked, and ye clothed me, etc. And to move us hereunto; first, Let us consider, that it is God's command, of whose gift it is that we enjoy any thing. Secondly, The poor be our brethren; yea, our own flesh: 
Isay 58.7.  then hido not thy face from thine own flesh. It's inhumanity, me thinks, to disdain and despise those in whom we are forced to acknowledge our own Image; for howsoever the rich may account of the poor, the poor by nature is as good as the rich, the rich are no better than they▪ they are all alike by nature. So Nehemiah, 
Nehem. 5.5.  Our flesh is as the flesh of our brethren, and our sons as their sons, and though they be brought in subjection, they and their children, their lands and their vineyards; yet here is their happiness, the Lord is their portion, and Heaven their Inheritance. Lazarus shall pass from the Paws of Dogs, to the Hands of Angels; from the Porch of a Tyrant, to the Bosom of Abraham. Thirdly. Let the rich help the poor, and the poor will help the rich. But perhaps some will say, We stand no need of Beggars help; yes sure, thou standest in need of their Prayers, and pity hath ever a Prayer for him that stands in need of it. Let the rich then relieve the poor, and the poor will pray for the rich; for this is the reason why God made some men rich, and some men poor; he made the rich men his sons and heirs here upon Earth, to the end, that their younger brethren, the poor, might have their secure sustenance; and he made the poor men heirs of Heaven, that the rich might have there their secure happiness: So that the rich by relieving the poor, and the poor by praying for the rich, might both, by God's favour, have equal portions in Heaven. God made some rich, and some poor, that the abundance of the rich might supply the wants of the poor, and the abundance of the poor supply the wants of the rich, and so their for might be alike. Take it in the Apostles words, 
2 Cor. 8.14.   vestra abandantia, that your abundance may supply their want, and their abundance may be for your want, that there way be equality. Saint chrysostom saith, That God did not create the rich to relieve the poor, but the poor, that the rich might not be barren of good works; and if the Clouds be full, they will pour forth rain upon the Earth: the rich man must be like a Cloud, if he have abundance, let him distribute it liberally. Fourthly, To give to the poor, is a means to thrive the better, because thus we obtain God's blessing to the doubling and multiplying of what we give; for pity was ever profitable to them that used it. Cast thy bread upon the Waters, after a few days thou shal● find it: Give to the poor, and though it seem to be as a thing ventured at Sea, yet it shall bring the profit, even such profit as is beyond esteem, unspeakable joy, and a Kingdom without a change.  
And here it may be enquired, since we must give to the poor, first, Who ought to give. Secondly, How much. Thirdly, To whom. And fourthly, In what manner.  
For the first, Who ought to give; My answer is, That every one who is not a receiver of Alms, aught to be a giver of Alms. It is true indeed, That this duty is first, and chief commended to the rich, 1 Tim. 6.17.18. 1 John 3.17. Luke 12.33. 2 Cor. 8.14. But our Lord Jesus Christ goeth further, and commandeth, That if a man have two Coats, to give to him that hath none, and he that hath meat, to do likewise, Luke 3.11.  
Touching the second. How much we must give; and for this, I find no certain direction any where set down, but only, 
2 Cor. 9.6  That we should give liberally; 
Eccles. 11.2  and give a portion to six and to seven; 
Mat. 5, 42 1 Cor. 16.2.  and to give to him that aske●h; and every man as God hath blessed him.  
Touching the third, To whom we must give; Lusty rogues of either Sex only excepted, who either must work, 
2 Thes. 3, 10.  or else let them not eat: due Correction is more necessary to give to such (if they ask) then Bread. 
Ecclesiasticus 12. Gal. 6, 10.  But these persons excepted, the answer shall be, Give to him that asketh; Do good to all, but especially to those that be of the household of faith; The Fatherless, the Widows, the helpless persons, the Aged, Halt, and Blind, and all that are in want, or needful, are commended to your Charity.  
Obj. But perhaps some will object and say, Would you have us to give to all that ask? we know, that the poor near us are so bad, and wicked; and ill-conditioned, that it is no Alms to give to them. And as for wanderers, the Statute, prohibits it; and besides, being strangers to us, we cannot tell whether it be Charity or not to give unto them?  
A●s. These excuses of thine, are no better then fig-leaves. I tell thee, thou must do good to all; and if any be so bad, together with your Almes-giving, give them admonition, and exhort them to reform. And as for strange Beggars, in whom indeed you may be deceived, yet your Alms shall be no whit the less acceptable that you give them, seeing they ask as Christ's poor Members, and in the name of poor and helpless persons; And he that gives to a Prophet in the name of a Prophet, shall not lose a Prophet's reward: but they shall be sure to bear the burden of their dissimulation, whereby they invade the Inheritance of the poor, to the robbing and despoiling them of a great part thereof.  
Touching the fourth, In what manner Alms ought to be given. The answer is, They must be given cheerfully, and without all vainglory, and opinion of merit, and only of that which is our own, and that in due season, or due time. First, cheerfully, For God loveth a cheerful giver; He that giveth grudgingly, as it were out of constraint, doth indeed the thing commanded; but because he doth it not with an heart, it is no more accepted of, than Prayer made with the Lips, when the Heart is away. Secondly, without Vain glory, We must give, not desiring to have our Charity taken notice of by others; for so the Pharisees gave Alms to be seen, and praised of men; of whom it was said, That they had their reward. Thirdly, Without all opinion of Merit; Alms must be given in humility, we acknowledging this to be our duty, as a Steward is bound in duty to give to every one his Portion; for we are but Stewards under God of that which we have; our Goods are a Portion committed to our trust, to use according to his will, as the Talents in the Patable. Now God, by whose allowance we have these Portions, appointeth us to use them so, as the poor, may have comfort of them: and thus, in the persons of the poor, we render unto God some part of his own again, for Christ accepts it as done unto him. Pourthly, We must give of that which is our own only, not of what we have unjustly gotten; for, as is showed in the Example of Z●cheus, things unjustly gotten, must first be restored, and then Alms are to be given; for in giving stolen goods, or such as be gotten by oppression, or deceit, man maketh God a party in the theft, or wrong, which he hath committed; when as indeed he is so far from this, that he expostulateth with such for coming into his House; saying, Will you lie, steal, commit adultery, and come and worship in this House, etc. The just God will not, in the person of the poor, accept of any thing unjustly gotten. Fiftly and lastly, We must give in due time, or due season; For the blessed man is like to a Tree, 
Psal. 1.3.  that bringeth forth fruit in due season. 
Gal. 6.10.  And, whilst we have time, saith the Apostle, let us do good to all. Some rely upon a last Will and Testament, thinking to be accepted in their giving then, when they must needs departed with all that they have. To give, when a man can keep his goods no longer, is no better, then to break off from any sin, when he can no more commit it. But for such as have neglocted this duty in their life, let them humble themselves; and rather than not at all, give liberally at their Death; and so happily, as the Lord shall see the heart truly affected with penitency, they may be accepted in their giving then. Thus you see, how Charity is a principal point of true Religion. And if any shall allege, That their goods are their own, and therefore see no reason (like churlish Nabal) to make that common, which God hath given to their particular use? I answer, That thy goods do indeed appertain unto thee; but upon condition, that thou dealest one part thereof to the hungry and thirsty; for thou art but a Steward: and sure, the hungry are defrauded of their right, unless their wants be supplied. And this is one thing that sanctifieth the Fast. Another thing is Prayer; for Fasting is but the handmaid of Prayer; but of this when we come to the period of the Text, Cry unto the Lord.  
Thus having upon second thoughts, (though contrary to the Rules of Art) looked a little back upon the duty enjoined, the first part of my Text. I now come to the second circumstance of the second part, which I called; The Method, or Order prescribed; of which the first being this, Call a solemn Assembly. The next is, Gather the Elders, and all the Inhabitants of the Land.  
Wherein is to be observed, The generality of this Fast. In the Verse foregoing the Text, you see a command laid only upon some private persons, the Priests, and the Ministers, they are to howl and lament: but private mournings is not sufficing for Public Sorrows; there must be an epidemical lamentation by a solemn Assembly. And this Assembly must not be thin, vel duo, vel nemo, as the saying is, a small Congregation to serve God; but it must be populous, and full, made up of a multitude, Gather the Elders, and all the Inhabitants of the Land. Hence, let this be the point; Christ's School, is a School for all sorts; not only the Elders, but all the Inhabitants. 
Mat. 13.29.30.  Let the tares (saith our Saviour) grow with the wheat, it may be they may whither and die ere Harvest: the meaning is, That it may be they may die to sin. Witness the Jailer, who over night was scourging; ere morning, wishing and anointing the wounds of the Apostles. Witness Zacheus, who of a pilling and powling Publican, and a grinder of the faces of the poor, presently became a merciful refresher of their bowels. Witness many others, etc.  
Every man's life is a Way, wherein, without intermission, he walks from the Womb to the Grave; Ab utero ad Sepulchrum ambulamus omnes; and this is the way which Joshua calls, the way of all flesh. But in this way there is a great difference, for some are upright in it, and those are declared to be such, as walk in the way of godliness to glorification. Others turn aside after the crooked ways of sin, and those walk on unto perdition; they go singing, and in a moment tumble into Hell. Now the Lord our God, that would not the death of a sinner, calls all to Repentance, whilst we, not feeling those privy nips, and perilous wounds, that sin impairs our souls withal, do swim in the fullest delights, that invention can procure us, and our souls cleaving to the midst of our mirth, our way but beguyles us; and for not minding our Voyage, in stead of arriving at our wished for Haven, we are sucked into the gulf ere ever we are awe re; so that we had need labour for a Reformation, by the wholesome Information of the Word; and Christ's School, being a School for all sorts, we had need all become Scholars in the School of Christ, both young and old, and old as well as young.  
First, young men; for the age of youth is indeed the age of right reformation; bend a tree while it is but a twig, and it will ply which way you will have it; but let it alone until it be a sturdy Oak, there is then no dealing with it. Even so, settle the soul once upon the lees of sinful lust, and custom in sinning proves another nature, and in the end becomes inflexible, incorrigible. Let a man through his youth set his face against Heaven, and blaspheme God's Religion; it shall be as easy for the Blackamoor to change his hue, or the Leopard his spots, as for that man that hath been always accustomed to evil, ever to learn to do well: I do not say imp●ssible, for I know that it is the easiest thing in the world with God to enrich a sinner with his grace; and therefore we dispute not his power, nor his mercy. Not his power, for God can in an instant make of a sinner a Saint. Not his mercy, for God's mercy knows no bounds nor limits. But it is not easy for that sinner that hath been always accustomed to do evil, ever to learn to do well; for, you know, the curse is commonly passed out against those who have been so long fruitless; 
Mat. 21.19.  Never fruit grow on thee henceforth neither in this World, nor in the World to come; reap they shall, bring forth they shall not; but they shall reap the fruit of Judgement, the fruit of punishment; other fruit they shall never bring forth, dead Trees, cut off from the land of the living; dead Branches, cut off from the Tree of Life. And indeed, what can that ground expect that brings forth nothing but thorns and briars, 
Heb. 6.8.  but that the end of it should be to be burned? So that though ye rejoice in your youth, O ye young men, yet remember you must come to Judgement. And sure it is but an evil and woeful division, when young years are given to Satan, and old age to the Lord. It's the first fruits that God requires; And you may find Saint John writing to Young men, as well as to Elders; 
1 john 2.12 13.  to Children, as well as to Fathers. 
And Solomon adviseth the young man, Eccles 12.1  To remember his Creator in the days of his youth. And David, 
Psal. 119 9  to redress his ways: For indeed, the age of youth is the very Harvest and Summer, in which whosoever sleepeth, is the son of confusion; but he that gathereth is the child of wisdom. 
Pro. 10.5.  It is with grace, as it is with grafts, there must be a time of in-setting, and a time of out-growing, and both these must be seasonable before fruit can be expected; so that seed must be sown in youth, which must come up in age; For nip a blossom in the Spring, and where is the hope of its Autumn? And indeed, where Satan can make youth unprofitable, little good nay, much spiritual beggary may be expected in all the other ages of that man's life. Again, Call thy ways to remembrance while thou art young, that thy Conscience may be at peace when thou art aged; for assure thyself that the vanitles of youth will vex the heart for many years after. 
Psal. 25.7.  See David Praying against the sins of his youth, and not without a bitter sense and sting of them. 
Psal. 25.7. Ie●. 13.16.  It was the voice of Ephraim, I was ashamed yea, confounded, because I did bear the roproach of my youth; for though for the present a man may be senseless of his grossest sins; yet God will waken his Conscience at last, and make the very thought of his iniquities as bitter, as ever the practice of them was pleasant; the thought of them will fill him with trouble of Conscience, and bring him not only to doubt of his effectual calling to Grace, but almost to a despair of his salvation. And if he would be fenced against all these afterclaps, the time is now wherein he may prevent such afflictions, by bearing God's yoke in his youth: Now is the time wherein he should take notice of that great bundle of folly which is naturally bound up in his heart. But alas! No age so much stops its ears, as this age of youth, charm the charmer never so wisely: For whereas young men should live as Nazarites, consecrated to the Lord; they rather live like men that have vowed, and dedicated themselves to the service of Satan, loathing or seorning to become Scholars in the School of Christ, which indeed is most effectual to cure the disordered affections of youth: But those that would be Trees of Righteousness, and known to be of the Lords own Planting, laden especially in their age with the fruits of the Spirit, must in their youth, timely bud, timely blossom, and timely bear; that so their whole lives may be a fruitful course, whereby God may be glorified, others edified, and themselves receive in the end a more full consolation.  
Secondly, as young men, so old as well as young, must be Scholars in the School of Christ; for though its true, that the age of youth, of all ages, is most subject to the dangerous diseases of inordinate lusts: yet there is no age without its blemishes, not the hoary hair without its errors, David, so often as he considered his ways, found always something that needed redress; and there is none so well renewed in this life, but they may find something in themselves that needs further reformation. Who can say, he hath in such sort cleansed his Heart, as that he need not make it more clean? Certainly, when sins are lopped, they grow again; when they are chased away, they may turn again, and the fire of sin being quenched, it kindles again; so that we had need often lop our superfluous affections; if it be possible, always. For let a man tell the truth as he finds it, and I dare say, he finds always something in himself needing reformation. So that Old, as well as Young, should come to this School. For surely, it's a double shame and sin for an old man to be of an unclean life, or to be ignorant of the Word, having lived till his head be grey, without making any progress at all in the knowledge of godliness. The nearer we draw unto the Land of Canaan, the further off should we be from the delights of Egypt; otherwise it will come to pass, in God's righteous Judgement, that when in regard of our long journey, we are come to the very borders of that good Land, we shall be put back again, with those earnall Israelites, and never suffered to enter into it. O miserable condition of that man, whose body is declining to the Grave, but his spirit hath never learned to ascend to him that gave it: he come (as I said) to the very borders of Canaan, I mean, to the very point of time wherein God's Children make their happy transmigration; but by reason of his sins, he is thrust back again, and never suffered to enter, when he should die and ascend to the blessed fellowship of God, the Father of Lights: he dies indeed, but descends to the pit of utter darkness, where is weeping and gnashing of teeth. What a woeful case than is it, that men should be thus sold under sin; nay, even spend and wear out themselves in plotting and contriving who should get themselves surest and deepest in? How are even the hearts of the Ancient, whose Faces Age hath wrickled, carried away, to seek abundance, desiring only to become Heirs of the World, never seeking God, nor his Kingdom, for their Portion? And though this service of profit seen somewhat more sweet and easy than the service of righteousness; yet when this Master comes with his wages, then tell me what becomes of the lovers of the World, more than of the lovers of God? 
2 Pet. 2.13.  surely they shall not fail to receive the wages of unrighteousness. O miserable service! nay, it is to be feared, that many of our glistering saints, our glorious professors, who would be admired for their holiness, are too much bewitched with the sorcery of this sin: But let them know, whosoever they be, that for all their outward varnish, and fair flourishes of devotion, and shows of seeming holiness; who, as if sanctity were engaged only to their service; being sick of a Noli me tangere, touch me not, I am more holy than thou, that their sins of hypocrisy, and covetousness, will blemish even the best things they have received, and darken the best duties they attempt: For indeed, a rare professor is that man, that can avoid an Earthly mind in Earthly matters; and while he lays up on Earth, hath a free mind to treasure in Heaven. O that we could consider how these hateful poisonous sins make us even justly odious to our God; and therefore let us labour to see the poison of our own nature; and seeing it, strive to bewail it: And for that purpose, let Young and Old, and Old at well as Young, all become Students in the School of Christ; for true Knowledge is that which works Godliness. Moses himself, who was learned in all the learning of the Egyptians, must study to seek the Lord with an inward affection. And though David had more understanding than his teachers; yet he earnestly desires, to be further taught of the Lord his God; for the treasures of manifold wisdom locked up in the Word, are so rich; that no man can attain to such measure of Knowledge, but still he hath need to learn more: The Angels themselves are but Scholars in this School; and because thou art Old, wilt thou scorn to learn with Angels? The very best, considering his ways, may find something in him to be amended. The Doctors and Masters of Israel, were but Fools in Christ's esteem. The young man that thought so goodly of himself, was ignorant of the way to Heaven, and would learn of our Saviour, how, or what to do, to inherit Eternal Life. The Wisest of Men, seeks for Wisdom. And the Princely Prophet, begs Understanding. Let then high and low, rich and poor, old and young, all, run to that Fountain from whence those Waters of Knowledge flow in abundance; for Christ's School is a School for all sorts; Not only the Elders, but all the Inhabitants of the Land.  
From the generality of this Convocation, another Point may be this, That the Kingdom of Christ admits of no distinction, neither Prince, nor Peasant, for they are both his Subjects, both the work of his hands. His Vineyard admits of all sorts of Labourers, from the Morning till the Evening; nay, to the very last Hour, the gates of mercy stand open for all; and Gods call is general, Come unto me all you that travel, and are heavy laden, etc. He calls not only the King, but the Subject; not only the Lord, but the Slave; He calls the Poor, the Servant, 
Mat. 9.13  and they receive the Gospel: Nay, Christ came to call sinners to repentance, without exception, even Publicans and Sinners. The God whom we serve, is no excepter of persons; and the Kingdom of Christ admits of no distinction. It's true indeed, there was a difference held, and a wall of partition was set up between Jew and Gentile, between People and People. Before the Flood were the Sons of God, and the Sons of Men: After the Flood, before the Law, there was the Promised Seed, and the Seed of the Flesh: after the Law, before Christ, was held the distinction of Jew and Gentile: With the former, God made his Covenant, them he took into his teaching, and passed by the other: To them pertained the Adoption, the Glory, the Covenant, the giving of the Law, the Service of God, the Oracles, the Promises; These had his Tempe, his Prophets, ordinary and extraordinary. This difference David meants of, in those words, He shown his Word unto Jacob, his Statutes and Judgements unto Israel: But he dealt not so with every Nation, neither have they known his ways, Psal. 147.19.20. But now in this last Age of the World, this Covenant of Grace and Life, is made common to all People; every man is now called to Repentance, and invited to come and drink of Christ's blood by Faith; the partition wall is now broken down, the Veil is rend, the gates of mercy wide opened, and that Mystery which was kept secret from the beginning of the World, is Published to all. The consideration whereof, should stir us up to an exceeding rejoicing, in that, 
Isay 54.1.2.  The barren and desolate hath now more children than the Married Wife: that the place of the tents of the Church is thus enlarged, and the Curtains of her habitation thus spread out; so that the Dogs and Whelps may now clap their hands for joy that they are received into pity, and that the wings of God's mercy are stretched out over them: The poor believer, the thrall, the servant, the base in the world, may cheer up their hearts, that even they whom men so despised, are now so effectually called, to see the Grace and Salvation of God. He that perhaps is but a servant to some mean man here upon Earth, is a free Citizen in the Heavenly Jerusalem; he that hath never a foot here below, is become a great purchaser above. Here is no complaint that the Prodigal Son is entertained, and the serviceable Son neglected. The Eunuch need not now complain and say, I am a dry tree. Nor the Son of the stranger. 
Isay 56.3.  The Lord hath surely separated me from his people: but whosoever cleaveth unto the Lord to love the Lord, and serve him, to them he will give a name better than of Sons and Daughters, even an everlasting name, that shall never be put out: Thus you see. That the general promises of the Gospel, are Published and offered to all, without exception, bond and free, Publican and sinner, strangers and forreighners, are now Comites Sanctorum, fellow Citizens with the Saints, and of the household of God: so that our sins need not hinder us from approaching to the Throns' of Grace, if we can but come to the Lord Jesus upon the Feet of Faith and Repentance, heavens gates are as wide as ever, and the call as universal as ever; Not only the Elders, but all the Inhabitants of the Land. So we step on to the third Circumstance, in the Method or Order of keeping this Fast; the place of refuge, or Sacred Sanctuary, the House of the Lord your God.  
I must now, like a faithful Steward in my Master's house, take by the hand all you the weary Sons and Daughters of the everliving God, and lead you into the King's Wine-sellers, there to refresh and stay you with the Flagons of his Wine, to comfort you with his Apples, to strengthen you with his hidden Manna, and to make you merry with that Milk and Honey which our so dear loving Husband Christ Jesus hath provided for us, to sustain us that we faint not through those manifold temptations which encumpasse us in this barren Wilderness, namely, into this right Ark, or little Zoar, The House of the Lord your God.  
The whole College of the bodily Physicians, and the Prince of them, that Wise and Learned Galen prescribes for the time of Plague, that of all Remedies to prevent the contagion, the best is, To fly, and shun the infected and corrupted Air, and to departed unto a wholesome and purer Air; and that with these three Rales, Citò, Longè, Tardè; To departed speedily, fare off, and return slowly. And as this is Physically prescribed, so it hath been as diligently practised by all sorts of men: But because by the corruption of our Nature (which is more than the corruption of the Air) we suffer ourselves as with main sale to be carried away from the Creator to the Creatures, fixing all our senses more upon the Aerial corruption, then upon the inward cause of the contagion, the Plague of our sins, and rottenness of our bones and bowels, which we carry within ourselves, and are more careful to departed into the Country then unto the Lord, as if by the swiftness of our Feet, we could outrun him who Rideth upon the Wings of the Cherubims, which often causeth, that the Lords Pursuivant doth often Arrest us in the purer Air, as well in the Country, as in the City.  
In the time of Famine, the best Remedy is, To fly from places of scarcity, to places of more plenty. And this was practised by joseph's Brethren, 
Gen. 42.5.  who went into Egypt to buy Food; but because of their sins, trouble came upon them in their very first journey thither; and though after that they were nourished, 
Ver. 21.  and had Possessions in the best of the Land; yet were they at last kept under with burdens, and by cruelty caused to serve; insomuch, 
Exod. 1.11.  that the Egyptians made them weary of their lives by sore labour in Clay and Brick, and in all work of the Field with all manner of Bondage which they cruelly laid upon them.  
In the time of War, The best way to preserve our goods from spoil, and ourselves from Captivity is, To fly to the best and strongest Garrisons; and this was as diligently practised by us in the time of the late Wars in this unhappy Land; but that proved so poor a safeguard, as that which was there preserved for a time, quickly became a Prey to others. And since in the storms of misery all these are such poor shelters; I will therefore prescribe you a better flight in the time of Plague, or Famine, or War, or any other common calamity, then that of Galen, or that of jacobs' Son, or that of our English; namely. To the name Jehovah, that Tower Royal; or as Solomon calls it, strong Tower, 
Prov. 18.10.  The Name of the Lord is a strong Tower, the Righteous runneth unto it, and is preserved; even the House of the Lord our God. And this was David's practice in the time of Plague. 
2 Sam. 24.25  Hezekiahs' practice in the time of War: And here, the Prophet's direction in the time of Famine, 
2 Kings 19.1.  Gather the Elders, and all the Inhabitants of the Land into the Honse of the Lord your God.  
And now, that I may the better instruct you in this journey to this House, I will branch the description of this House into these three several parts, which will store us with clusters of singular Meditations. First, the Name of this Place, it's an House, and therefore a shelter against all storms and tempests. Secondly, The property of this Place, it's the House of the Lord, and therefore able to defend us against all assaults and violence. Thirdly, the safeness of this Place, the owner is our God, God is our Father, and such a Father as will not shut the door against his children, that in time of extremity fly to him for security. So that in coming to this place, 
Exod. 24.6. Psal. 103.3.  we come to the Lord our God, strong, merciful, and gracious, flow to anger, and abundant in goodness and truth. We come to the Lord our God, the supreme Physician of our souls, who healeth all our iniquities. 
Psal. 62 1.2.  We come to the Lord our God, to whom power belongeth, and whose alone is salvation. Who would not then run to this Place, this House, this Tower Royal in the time of War, Plague, Famine, Sicknesses, Diseases, or any Calamity, or Misery? O ye Righteous souls that thirst, or may thirst, by reason of the heat of the Plague, or at least by reason of the heat of the Plague of sin, fly unto this place; Here be the waters of comfort, here are wells enough to be drawn off to cool the heat of a thirsting soul: This is the Place which God hath Proclaimed to the World, That if the heavy laden will but come he will ease them; if the thirsty will but come, he will refresh them. O ye Righteous souls, who in the time of War, are in continual fear and danger of your bodies imprisoning, of your goods plundering, of your sons butchering, of your daughters deflowering, and of the pouring forth of your blood like water upon the ground; and not only the perpetual enslaving of you, and your posterity, but that which is worst of all, the violating of your Consciences by Oaths and Engagements, at the will of the Conqueror, fly unto this House; here be the Arms and Armoury of the strong men, and when you cry, your Enemies shall turn bacl. O ye Righteous souls, who in the time of Famine are ready to die for hunger, having pale and bloodless Faces, lank and lean bodies, hungerstarved carcases, and in this extremity know not what to do; run to this Flace, this House, the Master whereof can feed an Elias by Ravens; A Daniel in Dungeons; And the Widow and her Son with a Cruse of Oil that never wasteth: and here shall ye be sure to find satning food for your souls. In a word, In any calamity, in all straits and miseries whatsoever, fly to this Place, this House of the Lord your God. And in all kinds of distress, let us approach this Throne of Grace; let us enter these Gates and Courts with joy; let our Prayers come unto him in his holy Temple; and let us all, like David, be glad when men say, Come lot us go to the House of the Lord; for there is salve for every sore, there is medicine for every disease, and there is comfort at all assays. In this world we are as Pilgrims, having here no continuing City; and while we are at home in the body, we are absent from the Lord; in which Pilgrimage, many are the troubles of the Righteous; and if they fly to this sacred Sanctuary, and there cry unto the Lord, the Lord delivers them out of all. And to hearren you hereunto, know for your comforts, That the Lord whom you serve, is not like to the Princes and Rulers of the Earth, who desire not to be molested with requests from their distressed Subjects; but its joy to the Almighty, and he takes pleasure to hear their supplications, and is most glad when they ask, or beg of him the best things. What a comfort is this then to all afflicted souls, in the heat and height of their afflictions, and depth of their miseries, to have a place of refuge, and a place of refreshment, and preservation to run unto, and there refresh their wearied members, and supplicate the God of Glory, and the God of all Consolation.  
But now, though we have a place of safety to fly unto in the time of trouble and danger; yet a man may mistake his way thither and then, never a whit the nearer: And therefore, lest we should err in our way to this place, the Lord himself hath given us a constant guide, and card of direction to lead us thereunto, even the witness of his holy Word, W●itten, and Sealed, that can never deceive us, but is as a fiery pillar unto us in the dark desert of this World, to show us the way to that Heavenly Canaan; It is a lantern to our feet, and a light to our paths: let then our loins be girded, and let us bear in our hands this shining light. But yet, though we have a place to fly to in trouble, and likewise, a guide to direct us the way; yet a man (especially in misery) would not willingly go to a place, where he hath neither title, nor right, nor interest, nor friend, nor acquaintance, where he may expect, if not shutting the door upon him, yet, at least, poor entertainment, and miserable comforters. Now to hearten us against these fears, the Text tells us, That we are of the same Family, or Household, for the Master, or Lord of this house, is our God, so that it is, as it were, our own; for it is usual for Children, or servants, to call their Fathers or Master's house wherein they live, our House, and there we shall find our best acquaintance, and our choicest friends, even God, our Father; Christ, our Brother; and the holy Ghost, our Comforter. But still, though we have a secure place of refuge to fly unto in danger, and a guide to direct us that we err not in our way, and good right and Interest thereunto, being of the same Family, and Friends, and acquaintance there also; yet being infected with the Plague of sin, and laden with iniquity, we may fear that we shall not be received; for those in whose souls the Plague of sin doth reign, however they may come into the society of the Church yet cannot be admitted to the Throne of Grace; And therefore to the end our sins should neither dishearten, nor hinder us; know, That the Lord our God hath given us Christ the Righteous, to cover our unrighteousnesso, so that as pure and clean we might come unto him; He hath put on us the Lord Jesus Christ, 
Rom. 13.14.  that being adorned with his righteousness and holiness, as lacob was with the goodly garments of his elder Brother Esau, we might with confidence betake ourselves to this Asylum, and in the name of Christ, might go to the name of johovah; and in his name, the Subject hath as much right to go, as the King; the People, as the Priest; the Slave, as the Lord; the Servant, as the Master; and the infected, as the sound; for Christ prayeth with us all as our Brother; he prays for us all as our High Priest; and he is prayed unto by us all, as our Lord; he alone is the Eye wherewith we see the Father, the Hand to offer up our Prayers unto him, the Mouth to speak unto him; and therefore let us go unto him, by virtue of this right, that he is the Lord our God, and we of his Family and Household.  
But for all this, though we have a House to go unto, and want not a guide, and be of the same Family, and stored with Acquaintance, and adorned with our Elder Brother's Righteousness; yet, if we be lame, or have not Feet to carry us thither, we are but like the Cripple at the Pool, obnoxious to all hindrances. And therefore, though the Feet of the Flesh be sufficient to carry us to the Church; yet we must have other Feet, even spiritual Legs, before we can come to this House; namely, the Feet of Faith and Prayer: Faith is the first Foot; 
2 Cor. 1.24.  for if by Faith we stand, by Faith we may also go to the Lord, who is faithful; and how could we go unto him by the Foot of Prayer, if we did not believe in him? 
Rom. 10. ●●  For how shall they call on him, in whom they have not belceved?  
The second Foot is Prayer, which is so swift a Foot, as that it dispatcheth in an instant all the way betwixt Heaven and Earth, and as a fiery Chariot mounts into the presence of the Almighty to implore his assistance; and though we live here in this vale of misery, so fare off from our Father's House; yet being furnished with these two spiritual Feet, we may in a moment ascend up thither, and there recreate our wearied spirits; though we live in this world, as in a waste desert, if we be in want of any thing, with these spiritual Fees we may run to our Father's House, and there provide ourselves. If the Lord hath east us down upon our bed of sickness, that we cannot use the Feet of our bodies; yet he hath given us those other Feet of Faith and Prayer to use in flayed of them. Hezekiah being sick of the Plague, 
1 Kings 20.2.  could not use the Feet of his Body; but with the Feet of the Spirit, he went unto this place. jonah was locked up in Prison in the belly of the Whale, yet by the virtue of these Feet, out of the depth he ascended to the holy Temple of jehovah. But notwithstanding all this though we know we have a House to go unto, and no hindrance in the way, nor difficulty in the passage, nor want a guide to direct us, and have good right to the place, and friends and acquaintance to entertain us, and robes to adorn us, and feet to carry us thither; yet if we know not how to behave ourselves when we come there, though we come as suitors, we shall be but bad speeders. And therefore the next shall be, to teach you how to demeanc yourselves in this House of the Lord your God. And for this purpose, I shall for your sakes, endeavour myself to bind you all to such good behaviour in God's House, as becomes the glory of his public service and presence; for the godly Christian ought with all care to lay before him the rules that tie him to a comely composure and carriage in the House of God; and to strive to fashion his nature and practice so, as may become the Majesty of his Public Worship: for there be divers things which in a special manner must be looked unto in performing these public duties: And to this end, I shall give you some few Rules, which if you please to observe, you shall not only be good Suitors, but good Speeders also.  
First, All, of all sorts, must come and appear publicly before the Lord, to do him homage and service, Vi● unita fortior, the more, the better; not only the Elders, but all the juhabitants of the Land. This you may see in Deutoronomy 31.11.12.13. where you shall find, That all Israel were to come to appear before the Lord their God in the place which he should choose, men women, and children, and the stranger within their gates, that they might hear, and learn, and fear the Lord their God, and keep and observe the words of his Law: none exempted, all must come.  
Secondly, We must come with all possible reverence, and look to our feet when we enter into the House of God, and strive to show before all men our most careful respect to God & his holy Ordinances; for God will be sanctified by them that come near him, and he looks for it at our hands, by our reverend behaviour, to be glorified before all the people. See it yourselves, in the tenth of Leviticus, and the third: And Ecclesiastes the fifth, and first; and be persuaded to show a most holy and reverend fear of God's name, and presence; So that Princely Prophet. I will come into thine House in the multitude of thy mercies: and in thy fear will I worship towards thy holy temple, Psal. 5.7.  
Thirdly, We must come with a great deal of Zeal: In all public duties that of David should be true of us, The Zeal of God's House should eat us up Psal 69.9. And this singular Zeal we should show these six ways.  
1. By loving Gods House above all other places in the world, our heart, should be fired in us in that respect; that we may truly say with the Psalmist, 
Psal. 26.8  O how I love thy house! I have loved the habitation of thine house, and the place where thine honour-dwelleth.  
2. By resolutely purposing to resort to God's House with joy and gladness, notwithstanding the scorns and oppositions of worldly men. O that we were of David's mind, glad, when men say, Come, let us go into the House of the Lord, Psal. 122.1.  
3. By stirring up others with all importunity to go with us to worship God in Zion. The mountain of the House of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it: (the word flow, declaring the zeal of the Children of God when they are called.) And many people shall go and say, Come, let us go up to the mountain of the Lord, to the House of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem, Isay 2.2.3.  
4. By making haste to God's worship, going to the House of the Lord with the first, and with willing hearts, with an holy thirst after the means, flocking and flying thither as the Clouds, or as so many Doves to their Windows. Up, let us go and pray before the Lord, and seek the Lord of Hosts, Zachar. 8.21. And the Psalmist, Thy people shall come willingly at the time of assembling thine army in holy beauty; from the womb of the morning, thou hast the dew of thy youth, Psal. 110.3.  
5. By forwardness and cheerfulness in contributing towards the maintenance of God's House and service in the means thereof.  
6. By grieving hearty, because other men neglect and contemn the House of God: The Zeal of God's Children ought to be such, when they see his Word slighted, as that they should be like David, whose Eyes gushed out with Rivers of Water, because men keep not thy Law, Psal. 119.136.  
Fourthly, We should in all public Duties, serve God with one consent, and one heart; There should appear in God's servants a wonderful desire of unanimity and concord, that when they speak to God, it may be as the voice of one man; when the Lord speaks to them, they should hear with one Ear: It is a marvellous glory in Religion, when people can come to this, to serve the Lord with one shoulder; Let us all call upon the name of the Lord, 
Zeph. 3.9.  and serve him with one consent, or as it were with one shoulder.  
Fiftly, and lastly, look upon the fifty second Psalm, eighth and ninth verses; and from thence we may gather three other Rules which in a special manner fit us for a decent behaviour in God's House.  
1. We should always be as green Olive-trees in the House of the Lord; But I shall be like a green Olive tree in the House of God: For howsoever it go with men in the world, yet when we come before the Lord, our hearts should rejoice and revive, and our spirits be fresh and cheerful, and our affections should be healed of all the cares and distempers that were in them before. God's Ordinances should have such a power over us as to make a sudden fresh spring of desires and holy thoughts in us; there is that power in the Ordinances of God to effect this, if the fault be not in us, I mean, when these Ordinances are exercised in the power and life of them. Let us then rejoice to have a place among the servants of God, that we may grow in the knowledge of godliness, and be like green Olive-trees in the House of God.  
2. We must trust in the mercy of God, For I trusted in the mercy of God for ever and ever, bringing an heart ready to beleev● every good Word of God; and resolving, that if the Lord will speak comfortably to his servants, we will not dishonour his consolations through carelessness and unbelief, but receive them with all our hearts, and establish ourselves in the safe keeping of his good word; Let us trust in the mercy of God for ever and ever.  
3. We must resolve to be thankful, I will always praise thee for that thou hast done. Let us be thankful with all earnestness for all experiences of God's presence and goodness towards us in the means, vowing with David, to praise him for ever for them; and if the Lord do withhold hi● power and presence for a time, so as we feel not the effectualness of his Ordinances, yet we should resolve, without distemper, to wait upon the Lord, and observe him, according to the seasons of his grace, and always praise him for that he hath done.  
Thus having hitherto endeavoured to tie you all to such good behaviour in the House of the Lord in all your public service and worship of God, as shall become the glory of his presence, wishing that these my weak and unskilful labours might woo some more excellent Wits and more skilful Pens, to better this Discourse, so needful to be sounded in our Ears in these unhappy and unmannerly times, wherein so many come so saweily, and irreverently into the presence of the God of glory, never once considering with Jacob, How dreadful is this Place, and that this is no other but the House of God. I shall now likewise endeavour to tie you all to the good-behaviour in your hearing of the Word of God; for which, these three directions will order you aright; whereof some will bind us to the good-behaviour before we come to hear, some at the time of hearing, and some after we have heard.  
1. Before we come to hear, We must bring with us two things. First, A resolution to deny our own wits, reasons, opinions, and conceits, and empty our heads of all persuasion of our own skill, to judge of the things of God, being ready to believe and think in all things, as God shall teach us out of his Word; 
1 Cor. 3.18.  We must be fools, that we may be wise, humbling ourselves at his very feet to receive his law. 
Deut. 33.3.  They are humbled at thy feet to receive thy words. Secondly, We must bring with us a meek and quiet spirit, a mind quieted from passions and perturbations, and at rest from the turmoiling cares of this world. The Word is able to do great things in us, if we receive it with meekness; Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls, James 1.21.  
2. At the time of hearing, two things are to be observed. First, We must hearken without distraction, we must hear as it were for our lives; we must incline our Ears, and shake off all impediments arising from our own drowsiness, or vain thoughts, or distracting objects; Incline your Ears, and come unto me: hear, and your soul shall live, Isay 53.3. For indeed, the Preaching of the Word saveth the soul; it is able to make the soul immortal, if it be once engrafted in us. For this cause, the Word is called, 
1 Pet 1.23.  Incorruptible Seed, that endureth for ever, because it maketh us incorruptible and happy for ever; for he that hath his soul saved, liveth for evermore. Now would you be sharers in this unspeakable blessedness? the Word must then be engrafted in your hearts, this heavenly plant of the Word must be set into your understandings and affections; for when a man heareth the Word with understanding, it entereth into the heart, as the imp into the stock; and when with love and affection he embraceth it, it is closed about, that it may grow and prosper therein; but this Word cannot be engrafted in our hearts, except the heart first be cleansed; sin must be put out, that the Word may be engrafted in; the filthiness of sin, and all the sprouts of malice, must be put away: of harsh, hasty, and churlish; we must become meek, mild, 
Mat. 18.2.3.  and gentle. The Disciples must become like little Children; that is, they must put away those evil affections of Envy, Pride, deceit etc. which grow upon them with years; otherwise, they should but follow, and hear their Master in vain, the Word could not be engrafted in them to save their souls. You may see the Prophet Isaiah reproving the Jews, 
Isa. 1.16.  That they came to holy duties in their sins. So that first of all, there must be a putting away the evil of their do; and then, a coming together to hear the Lord to their comfort. No wise man will sow his Corn, or plant his delicate Fruit-trees, but will have the briars and thorns first taken away, and whatsoever filthy stuff may hinder the prospering of his seed, and thriving of his plants: He will not pour Wine or Milk into filthy Vessels; Every man clears his Table books of the old writing, when he intends to put in any new matter. Now the Word of God is seed, the Preaching of it is a Planting, it is Wine and Milk, and a writing in the table of men's hearts; all filthiness of sin therefore must be removed, this ground must be cleared from the briars of Anger, Hatred, etc. that the Word may be Planted in; we must, like the Disciples, and the first Christians, leave off all, that we may attend the Word of God; we must put away worldly things, which cause pollution in the heart; we must be like Zacheus, 
Luke 19.8.  who that he might hear Christ to his salvation, put away Extortion, Bribery, and Oppression; Or like the believing Ephesians, 
Acts 19.19  who put away their curious Arts; Or like Saul, 
Acts 9.4.  who ceased from going on in his persecuting course, that he might hear Christ speaking unto him. And thus the Word is able to make our souls Immortal; for 'tis a great deceit, to think to retain our sins still, and yet to hear the Word unto salvation: And if so, then what shall become of those men, that set down their resolution to continue in theirsins for a season, & are resolved to trade in Drunkenness, Whoredom, Covetousness, & c? surely there can be no ground in such men's hearts for the Word of God to grow up to the saving of their souls; the seed may happily be sown amongst them, but it cannot possibly enter to do them good.  
Obj. But it may be objected, That if the Word cannot profit any, but such as put away all sin, it cannot then profit any man that heareth, seeing no man can so put away his sins as that his ground may be clear?  
Ans. The Answer is this, That every godly person doth clear the ground of his heart from all sin, so as that he is not pleased with any sin, but he hates it, and himself for committing it: he strives against it, and he is daily grieved, and pours forth his supplications for the pardon of it? You may look for this at your leisures upon the first of Saint John, the third and third, and fifth, and eighteenth; and he that will not once put his helping hand to the removing of his sins, that he may make room for the Word of God to be grafted in him, need never look for any comfortable event of his hearing; but having thus shaken off all impediments, all distracting objects, and harkening unto the Word without disturbance, hearing, as it were, for our lives; thus hear, and your souls shall live.  
Secondly, We must prove all things, and keep that which is good, we must heat with judgement, and hearken for ourselves; its ordinary with most men to hear for others, and not for themselves: but we must have a special care to look to that Doctrine which in particular concerns us, to lay that up in our hearts, and apply it effectually; and this is a rule of singular thrift in godliness, if we do mark what sin in us the Lord reproveth, or what comfort is especially fitted to our hearts, or what direction doth chief concern us; and he hath an honest memory that will be sure to keep these things, though he forget all the rest; but he hath a wretched memory, and heart too, that forgets these things, though he could repeat all the Sermon verbatim.  
3. After we have heard, two things likewise must be done; First, we must by Meditation labour to make those things we have heard, and which concerns us, fast, that they slip not out of our minds; and we must take heed, that neither the Devil steal away the good seed, nor our own hearts, through negligence, lose it, the Word being let into the heart, must setledly continue, and not be broken off by the wild beasts of vain speeches and cogitations, nor blown out by the gusts of strong winds of Satan's temptations, or of his Instruments, that will immediately after we have heard the word, be offering other objects, for our minds to be taken up withal. 
Psal. 1.2.  The blessed man doth not only Read, but Meditates upon the Word; David hide the word in his heart, even as he that hath bought a Pearl of incomparable worth hideth it: And as the Husbandman, having cast his Seed into the ground, harrows it in; so this Heavenly Plant of the word must be set into the understanding and affections, it must enter into the heart (as before is said) like the Imp into the Stock, and being embraced, and closed about with love and affections, it than thrives, and grows, and prospers. David is a notable example for this, how often doth he express his affections to the word, in his 119. Psalm? And Saint Paul professed, 
Rom. 7.22  the Law to have been his delight, as it is indeed o● every blessed man; for the hearing of the word is not sufficient; neither is it sufficient to keep those things we hav● heard for an hour, but it ought to be our delight, and our daily work; we should always be thinking and ruminating of what we have heard, till there be a sure impression of the word in our hearts. Let then every one of us gauge our souls, and try, and see whether we find ourselves to be such, as to whom the word is thus powerful to save our souls, that we go not on upon false grounds in our hopes, about this unspeakable blessedness.  
Doth thy heart cleave before the word Preached, through trembling and terror, in respect of thy sins, and the sins of others? Is it engrafted in thee? Doth it enter into thy understanding? and is it closed about with a most earnest love and affection? Doth it remain with thee, after the hearing of it, by serious Meditation? and doth it grow? and is it vigorous in thy life, over-topping all superfluous branches of sin? then thou mayest truly comfort thyself, it shall undoubtedly be thy salvation. But if thine heart be hardened, and not to be moved before the word; if thy understanding be so blinded, as that thou hast no apprehension of that which is taught; if thy affections be so benumbed, as that thou art without all love unto it; if thou give way to worldly and vain discourses, works, or sports, after thou hast heard, insomuch, that all departeth out of thy memory again so soon as thou hast received it; if all teaching be neglected, and thou swimmest in the stream of thine own corruptions; then look not up to the joys of Heaven, for no part of them belongs unto thee: for though Food being eaten is able to save the life; and Apparel put on, to keep the body warm; and a Treasure possessed, to enrich a man; yet he that Feedeth not, shall be Famished with Hunger; he that goeth Naked, shall be pinched with Cold; and he that hath wealth, and will not use it, is but a poor miserable man: so he that maketh no better use of the word, which is the only satning Food of his Soul, his Soul shall be hungerstarved, and perish, notwithstanding all his hearing. And this is the case of most men in these times, wherein sin, and the neglect of Ordinances, hath gotten such an head, through a long continued custom, that though the heardest Oak is cloven with wedges, and the flintiest Stone made hollow with continual dropping of water; yet there is not one heart, amongst many, penetrated by the Word: and if there be any trembling sometime, as it was with Felix, when Paul Preached, it is but for the present, the word is not retained, but flown from, as it was by him; so that there can be no growth of this Heavenly suckle in these men's lives; but branches of sin will be so luxuriant, that the word will be fare overtopped by them, and kept perpetually at under. And therefore, whosoever doth desire the word to be saved thereby, let him tremble at it, and yet embrace it; let him prepare his heart better to entertain it; let him stir up the spirit of his mind to understand it; let him not lose such precious seed, for want of harrowing in, by due Meditation; and let him cherish it in his inward thoughts continually, that it may grow, and prosper, and more show itself in his speeches, actions, and company, than those bryar-like sprouts of his own natural corruptions.  
Secondly, we must see to it, that we be doers of the word, as well as hearers; we must not only know, but observe and do; for Knowledge without Practice, will avail nothing; and so much of the truth as is put into practice, is sure for ever, the rest may be lost; and it is a singular help to a Christian, to set upon his obedience while the Doctrine is yet fresh in his mind; for delay will compass him about with many difficulties, and he will want those inward incitations that might stir up his heart with power and strength to obey: And that this is the duty of every man, as well to do, as to hear; 
James 1.22. Rom. 2.6.  see that in Saint James, Now ye hear these things, blessed are ye if ye do them. And Saint Paul saith, That every man shall be judged, not by his hearing, but by his doing, by his works; Then up and be doing, every one of you, whilst time and strength permits; for not only that Figtree which had no Fruit, was accursed; but that Tree likewise which brought not forth good Fruit, was to be hewn down, and cast into the Fire, Luke 3.9. And those who have not fed the poor, and clothed the naked, etc. will be bidden, Depart ye oursed into everlasting fire, (Mat. 25.41.) Then what shall become of those shadows and cyphers among Christians, who place their Religion only in hearing? surely they want all substance of grace, and being put into the Balance, as Belshazzar was, they shall certainly be found too light, when the rewarding of every one shall be according to his works; then can they expect nothing but tribulation and anguish, which shall be to every soul that doth evil. And it is to be feared, if inquisition were made, more than our common sort might be taxed for this neglect in doing, even some of those, who pretend a great deal of Zeal to the Word, and are frequent and attentive hearers, and will run to Meetings, and make glorious shows of Devotion, giving Religion a thousand good words; but for this duty of doing, procul absit they have no heart unto it, Covetousness still prevails in them; and some of them, who would be thought, rare Professors, can perhaps sometimes be content to drink a draught of stolen Waters, as well as others, making Religion a pretext only, the more covertly to wallow in the mire of their sins; but such Kind of Professors, what Zeal soever they may show to the world, are but Painted Christians, beautiful only outward; and woe unto them that are such, for notwithstanding all their glistering shows, they are but whited Sepulchers, and comely out sides; not like unto Christ's Spouse, all glorious within, but full of rottenness, and corruption. But as for you, be you both hearers, and doers; altar you the course of your lives, break off your sins, shake off the bands of Satan, dissolve the Clouds of your iniquities, fly wickedness, eat evil, do well, do good, and aspire to such perfection in doing the will of your God, as that you may not only cease from evil, but fill your lives with good works; and thus shall you be blessed, ipso facto, in the very deed; for he that doth the Word, is blessed; he is no longer under the Curse, a Vassal of wrath, and a Child of perdition; but blessed with God's favour and love, and in the certain way to that unspeakable happiness that shall hereafter be revealed: But he that heateth the Word, and doth it not, deceives himself, cheats and cousins his own soul, and is but a forgetful Fool, a very Child, and no Man; he dallieth with the Word, as a Babe with a Looking glass, beholding it not for any end, but to sport itself therewith, never intending any thing about the Face to rectify it, or to set it in order. Saint John doth divide the whole world into two sorts of Persons; Qui ex Deo est non peccat; Qui peccat ex Diabolo est: The Children of God, and the Children of the Devil; the one hears Gods Word, the other hears it not: He that is of God, heareth God's Word; 
John 8.47.  Ye therefore hear it not, because ye are not of God: And to be hearers of the Word of God, is a great pledge or testification that we are the Children of God; especially our hearing of God's word, being accompanied with these four concurring Circumstances.  
The first is, Audire, to hear the word; Blessed are they that hear the Word of God: this is the first step; and he that doth not put a Foot forward to this, he is not to be accounted a Child of God.  
The second is, Audire cum frequentia, to hear the word frequently, and often: The Earth that is extraordinary dry, and scorched with heat; the drops of water which it receiveth, it turneth into Toads. So he that seldom frequents Sermons, it is to be scared, they work little good upon him, if not turn to his hurt. For the word of God is the Souls sustenance, and being Ministered slowly, it is no marvel if the Soul not only grow lean, but fall into a Consumption.  
The third is, Audire cum attentione, to hear diligently, and with attention, freeing the Soul from all worldly encumbrances; for as the Eye cannot jointly, and at once, behold both Heaven and Earth; so the Soul cannot attentively at one and the same time, behold the things of the world, and of God. If any Man love the World, the love of the Father abideth not in him. When a great and principal River is divided into many rivulets, or little streams, so much the less water will every one of them have: The like succeedeth with that Heart, which is divided into many cares and desires; Foolish and noysime lusts, drown men in destruction and perdition, 1 Tim. 6.9. And Solomon saith, When thou sittest with a Prince, observe what is before thee: And put a Knife to thy throat, if thou be'st a man given to appetite, Prov. 23.1.2. A Christian sitting at the King of Heaven's Table, is, the hearing of his Word, this is that board to which wisdom inviteth us, where the Bread of wholesome Doctrine is set before us, which strengtheneth our hearts; and the wine of Grace, which cheereth and comforteth our Souls; at which Table, whosoever shall come to sit, must consider with attention that which is set before him, casting out of his mind all other worldly things. Those Ministers that were employed for the apprehending of our Saviour Christ, finding him Preaching to the People, they harkened unto him with that earnest and diligent attention, that they had quite forgot to put in execution, that which was given them in charge by the Pharisees: And being demanded by them, why did ye not bring him along with you? they returned this Answer, Never man spoke like this man. The glorious Doctor Saint Augustine, before that he had unwound himself out of the error of the Manichees, he went on purpose to hear Saint Ambrose, but not with any intention to give any credit to his Doctrine, but only to please his Ears with the Elegancy of his Phrase; and being ravished with the sweetness of his expressions, had his Heart taken as well as his Ear, his attention supplied the fault of his intention; this was that putting of a Knife to the throat. The Apostle Saint Paul goes a little further, and calls God's word not only Cultrum, but Gladium, not a Knife, but a Sword, Take unto thee the Sword of the Spirit, which is the Word of God, that thy Soul be not distracted with the troublesome businesses of this world, freeing it from all worldly cares and molestations.  
The fourth is, Audire cum conservatione, to hear with a retention, and to lay up the Word in our Hearts, to lock it up in the closet of our Souls; and so, Blessed are they that hear the Word of God, and keep it. The Physician despairs of that Patient's Stomach, that cannot keep its meat, but throws it up, as soon as it receives it. So he that hears a Sermon, should retire himself into his Chamber, and there imprint it in his memory. Many take no pleasure in Flowers, or care any further for them, then to look upon them, to smell at them, and to have them in their Hands while they are sweet and fresh, and lovely, and then throw them by; but the Bee draws from them both honey and was: So, many hears Sermons for pleasure, for delicacy of words, for gravity of Sentences, and for gracefulness in the delivery; but this is but to make a Nosegay to smell at for a while, and presently to cast it away; but we must hear with retention, we must seal it up in the coffers of our Remembrance; For blessed are they that hear the Word of God, and keep it.  
And now, having learned how to behave ourselves in the House of the Lord our God, in his Public Service and Worship, and particularly how to comport ourselves in the Hearing of the Word, both to our Comfort, and Profit; We come now to the greatest, and the most excellent service that God requires of us, and that is Prayer, which is that very Art of Arts that adorns a Christian. And David saith, That the holiness of the Temple, consisted in the Prayers, which then had their force there. And here you see, That the Assembly gathered into the House of the Lord, (their exercise there) is, Sighing, Sobbing, Praying, Crying; Cry unto the Lord. And to this, the Angels whet on our diligence; and the Lord himself, by Prayer, permits us familiarly to pour out our hearts before him; for Prayer is nothing else but an opening of our hearts in the presence of God, and the best remedy we have to relieve our cares, anguishes, miseries, oppressions, and troubles, is, to lay them all up in his bosom; Cast thy burden upon the Lord, saith David, and he shall nourish thee: And therefore, whensoever we feel ourselves deprived o● God's benefits towards us, whensoever we find a want, or 〈◊〉 with holding of God's wont favour and mercy from us, by reason of our sins; whensoever the height of our sins, brings down the weight of God's Judgement upon us, whether it be by Plague, Famine, War, or any other calamity, let us run to this House, and importune the God of glory, and compassion, for this is the only business of this Fast, and of this Solemn Meeting; which brings us to the last Circumstance in the Method, or Order, And cry unto the Lord.  
Good cause had all this People to fie, and weep, and cry continually, for their Land was russeted with a bloodless Famine: And for us of this Land, 
Lamen. 2.1. etc.  How hath the Lord darkened the Daughter of Zion in his wrath and hath cast down the beauty of Israel and remembered not his footstool in the day of his wrath! He hath cut off in his fierce wrath all the herne of Israel; he hath drawn bacl his right hand, and a Fire was kindled in Jacob, which devoured round about; he hath bend his Bow like an Enemy, his right kand was stretched out as an Adversary; He hath despised in the indignation of his wrath, the King and the Priest. So that well may we take up a lamentation, such as was not in the days of our Fathers; for alas, no lamentation can proportion our affliction, so that a Deluge of Tears, is little enough for the Ocean of our miseries. Let then sorrow be our individual companion, with this we begun, with this let us end; nay, never let us make an end of mourning for the abominations of this Land; and let us all learn that last lesson of our Saviour, to weep for ourselves, to weep for our sins. And for this cause, I shall still lead you on with paces of lamentation to the House of mourning, where we are to cry unto the Lord.  
We will stay no longer to look upon the behaviour of this People, whose tears did not only run down like a River Day and Night; but their very Hearts cried unto the Lord They poured forth their Hearts like Water before the face of the Lord; they lifted up their Hands towards him for the lives of their young Children, that fainted for hunger in the Corners of all their Streets; the services they brought unto the Lord were not only Prayers, but Tears; they did not only Pray, but Cry. And since we have so sinned, and have been so punished, doth it not now concern us? and is it not now high time for us to betake ourselves unto this Sanctuary of Prayer? nay, what manner of Prayers should we now send up to Heaven? surely not such, as most what we use to make, such cold, and frigid ones, as if they were only for fashion sake, and as if there were an indifferency in us, whether or no they found acceptation from the Lord; and People that are in the fiery Furnace of affliction, under the torrid Zone of Heaven's indignation, to be so lukewarm; nay, so very cold in their Devotions; what doth this argue, but either desperation, that their praying is to no purpose; or else mindlessness under the heavy hand of God? whereas there is no better means for the removing of this Hand, than Prayer: For what sin doth, Prayer undoeth, especially fervent Prayer. Therefore the sins of our Nation being so great, and loud, as that the cry of them hath brought down such horrible Vengeance upon us; who can tell whether the cry of humble Prayer unto God for mercy, may not yet enter into his Eats; For this reason, Let us cry unto the Lord.  
And as we must thus imitate their behaviour in misery; so the next is, their Remedy, which likewise mu●● be ours; They cast their burden upon the Lord, knowing full well, that he was able to help them, being the Lord; and as willing, as able, because their God. In treating of which, the utmost of my intent shall be, to divide such shares of sorrow among you, as that your very souls may be even cut asunder within you; being indeed, your only remedy in trouble, and the only way to appease your angry God; for the broken and contrite heart, he will not despise. And therefore, let us sigh, and weep, and cry unto the Lord.  
As the cause of this People's misery, was Famine; so their case, in regard of any Earthly succour that could be expected, was helpless, and remediless; For the Heavens were become as Brass, and the Earth as Iron unto them, the Lord their God, who comprehends all in his Fist, had withheld from them the bottles of Heaven, and stopped the spouts of Rain; now being ready to die with hunger, they mingle their Bread with weeping, seeking to relieve themselves by tears and groans; And cry unto the Lord. Hence the Point is this.  

Obs.  That godly sorrow, and holy affliction, is the best remedy in any sorrow and affliction, whether it be from Men, from Satan, or from God himself; whether it be in Body, Estate, Name, Mind, or soul of a Man; whether it be on particular Persons, or on ourselves, or on our Friends, or those that are about us, or on the whole Land, as on Church, or Common wealth; This is the most sovereign Remedy in all distress, and extremity whatsoever; this inward godly grief, is a salve for every sore, and a plaster for every wound: To Weep, and Cry, and pour out our Hearts before God, is the course that this people here took, and that which we must take in the like, or any other ealamity: and according to the measure of the affliction, and as it is more public, or private, so must be the measure of our lamentation. To this, there is a promise made in Isaiah, 
Isa 61.1.2.3.  That when our Hands cannot help ourselves, nor our Tongues prevail with others; yet than we may relieve ourselves by our Prayers unto God; for in that place the Lord undertaketh, that Mourners shall be comforted.  
And there is great cause why God should so deal with such kind of Persons. For first, He is full of pity and compassion; and therefore the Prophet Joel, bids us, 
Joel 2.13.  Rend our Hearts, and not our Garments: that is, bring inward sorrow, that may crush and break the Heart, and then turn unto the Lord; which if we do, we shall be sure of relief; because the Lord is merciful (saith he) and our God is ready to forgive. When we see our Children weeping, mourning, and confessing their faults, we cannot but have our bowels of compassion carning towards them; what shall we then think of God? He is our Father, we are his Children, and be is fare more merciful than we can be, for he hath no other bowels, than the bowels of compassion; and therefore when we Mourn in an holy manner, certainly he will arise, and have mercy upon us; he cannot slay, when he sees our Eyes full of Tears, and our Hearts full of sorrow, for the sighs and groans of his people will not let him have rest in Heaven.  
Secondly, This godly mourning must needs be a special remedy in all manner of afflictions, because it makes our Prayers very forcible; it sets an edge upon our Petitions, and makes us pray hearty, servently, and strongly When Jacob wept in his Prayer, 
Hos. 12 4.  it was so effectual, that he prevailed. When God's people joined together to pour forth buckets full of Tears drawn from the bottom of their Hearts before the Lord, 
1 Sam 7.6.  they were marvellously helped; for the great measure of their Tears, made their supplication more servant. And therefore when our Saviour was about the principal point of his Mediatorship: then did he gather strength unto himself by this means, He did offer up Prayers with strong crying and tears unto him that was able to save him from death, Heb. 5.7.  
Thirdly, This godly sorrow must needs be very effectual, because it is exceeding forcible against sin; for when sorrow comes into the Heart, sin goes out, it will not lodge there, unless it be cockered, and much made of. When every one laments his iniquity, and mourns over Christ Jesus, whom by his sins he hath pierced, then there is a Fountain opened to wash us all from our sins, that have made a wicked separation betwixt us and our God. And seeing then that this godly sorrow is a means to make God pity us and to make us call earnestly upon him, and to expel sin, which might hinder us from prevailing with him, it must needs follow That of all remedies in time of distress, this is the best and surest.  
Since sorrow is our only safery, and the best and surest remedy in distress; Let us a little reflect upon ourselves and miseries and apply this sovereign Balm to all our wounds. There are many afflictions abroad at Sea, Ships taken, Merchants spoilt, goods seized, Mariners imprisoned; many at home, in our Towns, nay, in our own Families, as losses, erosses, sicknesses, diseases, parting with friends, discontents; nay, there are many things amiss in our own Hearts, and here is medicine for every one of our maladies. Let us then get it, and use it, and all arguments and helps that may continue and increase it. Thus the Ninevites, when Jonah threatened destruction against their City within forty days; they humbled, and abased themselves and fell to mourning, and used Fasting to help it forward; and to further them to this remorse and grief for their great and heinous transgressions: they had grieved the Lord by their iniquities, and therefore now they would grieve themselves with contrition for them, and neglect no means to further them in the work of humiliation; 
Jonah 3.5, 6, 7, 8.  They Proclaim a Fast, they put on Sackcloth from the greatest to the least; they neither eat nor drink; they cry mightily unto God, and every man turns from his evil way and from the wickedness that is in their hands: And when God saw that they turned from their evil ways, than God repent of the evil that he said he would do unto them, and he did it not. And since we of this Nation have seen and felt affliction, and justly may fear danger to be near us still; let us betake ourselves to this mourning: if we refuse to do it, and shall continue to be hardhearted; suppose the devouring, blood-letting Sword should come again into our Land; suppose the Plague like a loaden sponge should come flying through our Towns and Countries, sprinkling poison wheresoever she comes; suppose pale, meager Famine should come, which is the very Engine of destruction, and brings terror to mortals, death to all things: Are not we likely to he taken away with any of these, and to have, not our bodies only, but our souls in danger also, and that, of God's wrath and everlasting displeasure? Let us therefore seek to have our hearts mollified by this excellent means, and for this end the better to move us; let us consider of the blessings which God hath been pleased plentifully to pour down upon this people, as they did in the day of their humiliation, 
Nehem. 9  of whom Nehemiah makes mention. Let us likewise seriously recount how many mercies we have enjoyed, and how much they have been abused; how many afflictions we have felt, and how little we have been bettered; how many deliverances we have had, and yet how careless, nay, how rebellious we have been, notwithstanding them all. Let us weigh with ourselves, what hurt our sins have done unto us; how many good things they have turned from us, and how many evils they have pulled upon us; and above all, let us remember what a huge weight, and multitude of miseries, they have brought upon our Saviour; namely, debasement, and humiliation, exchange of the greatest glory, for the greatest infamy, sorrows and sufferings, assaults and temptations, the heavy burden of our guiltiness, and the grievous punishment due for our deserts, the rage and violence of most malicious men, and the wrath and displeasure of the most righteous God, torments of Body and terrors of soul, and death itself, a painful death, a shameful death, and a cursed death. And because commonly sad spectacles call sorrow before it come; let us look back again upon that severe whip of God's Justice, the late Scourge of these three Lands; and imagine you see your Children flame before your Eyes, ones Head off, another's Arm, a third crying unto you, and the little one hanging upon you, and then tell me, if it be not hgh time to weep and mourn with them of Ziglag, whose fowls were grieved, and they wept, till they could weep no more, every man for his Sons, and for his Daughters, 1 Sam. 30.4.6. But especially to lament for our sins of all things else most hurtful to man, undermining our souls, and drawing destruction after them, unsheathing Gods Sword, and violently forcing him to his Armoury, to put on the Garments of vengeance, as Isaiah speaketh. And as thus the Ca●tropes of our sins have hurried down God's Judgements upon us, and have cried to God for vengeance; so now, let our miseries cry unto him for mercy; and let us implore Gods gracious power, and that with an howling lamentation, to stay his further threatened (and justly merited) punishments, from any more displaying horror throughout our Nation: And for this purpose, let us weep, and sob, and sigh, and cry mightily unto the Lord our God: And the more sorrow, the better for us, for such moisture will dissolve the clouds of our iniquities; and the more showers of grief fall from our Eyes and Hearts, the clearer and fairer will the ways of our Hearts be for the feet of the Lord to walk in. Let us then sollow the Apostles council, 
James 4.9  Suffer affliction, sorrow, and weep: And if any thing keep us from this mourning, away with it; Let our laughter be turned into mourning, and our joy into heaviness; for we cannot cast down ourselves so low, but God will raise us up again. Seeing then sorrow is the only Antidote and Sovereign Remedy for all our poisonous Diseases; let there be weeping, and crying in every Town, in every Street, in every House, in every Chamber, Cry unto the Lord.  
Obj. But perhaps some will say, Is Godly grief a Salve for all So●es a Remedy for all Diseases: Suppose War, as lately it did, should again thunder in this Land? Surely, to weep, and lament in the time of War, is no sign of Manhood; it rather argues that Men are faint-hearted, want courage and fortitude; so that this wring and wailing, is altogether unbeseeming the person of a Man of Valour: let us therefore trust in God, and be stout, and of a good courage, and never mourn for the matter?  
Ans. Do●h it argue want of Courage, to lament for sin? It r●ther argues want of Faith, not to lament for sin. What do you think of Jacob, was he a Coward? you cannot say so of him; for the holy Ghost gives him this commendation, That he had strength and courage not only to prevail against men, but with the Angel of the Covenant. (Gen 32.28.) And his conflict was, he Wept, and Prayed. So that that which we think weakness, the Scripture calls strength; For by his strength he had power with God, (Hosea 12.2.4) What do you think of David, was he a Coward? there is none, I think, will so disgrace that worthy and renowned Captain of the Lord of Hosts: And yet he himself in his Psalms, often makes mention of his Tears, and says, 
Psal. 6.6.  That he watered his couch with his tears: And that his Eyes did gush out with Rivers of tears. What will ye say to all God's People, of whom it is said, 
Zach. 12.11.  That they should mourn as they did for Josiah, in the Valley of Hadadrimmon? and as one mourneth for his Firstborn, the only Heir and hope of the Family, Will you condemn all God's people for a generation of Cowards? nay, this is so fare from bewraying any want of Courage, that we may boldly say, That when men are fullest of such Tears, then are they fullest of Fortitude. What shall we think of the Lord Jesus Christ, had he no Heart? was he destitute of Courage? that could not possibly be: And yet, when he was to exercise the fullness of his Power, to undertake such a work, as no creature durst attempt; when he was to offer up himself to his Father, as a Sacrifice for the fins of the World; when he was to encounter the Lords wrath, and his justice; the Devil, Death, Hell, and Damnation, and all the Powers of Darkness, that same time, 
Heb. 5.7.  he Wept, and that abundantly: And I hope none will say, that then our Saviour's strength failed him, notwithstanding his bitter Tears and Cries. Surely those that do not weep when there is cause, they are without Heart, and utterly void of true Valour, and subject to marvellous fears, and violent distempers, which arise from a base mind. For what is the reason they are so afraid of Death? but because they have not mourned for their sins, and so removed the sting of Death, which if they had done, they would then triumph over Death; and say with Saint Paul O Death where is thy sting? (1 Cor. 15.55.) their heart● would then stand fast, as the strong mountains, and not b● afraid of any evil tidings, No not of the Pestilence th●● walketh in the dark; nor of the Plague that destroyeth 〈◊〉 noonday, Psal. 91.6.  
Again, Since sorrow is our only safety. This makes exceedingly for the comfort of those that are Mourners in Zion; they are in favour with God, and out of the reach of all danger, so that nothing can befall them for hurt. Blessed are they that mourn, saith Christ, for they shall be comforted, Matth. 5.4. More happy is the poor man that weeps for his sin, than the greatest Potentate that rejoiceth in abundance.  
And though we have cause enough of sorrow, if we should flay to look into the Calendar of these days, and see and find the sins of this Land to be aspiring sins; to see Drinking, Cheating, Whoring, Swearing, as common as Breathing; which though they may be winked at by the Eyes of Men; yet are they crying in the Ears of God. But to pass by these, and likewise Covetousness, Oppression, whose Houses filled by cruelty and deceit, Extortion of the Rich, Wantonness of some, and profaneness of all, enough to sit every Pious soul in Mourning, for the miseries of England: And to look only upon the woeful divisions amongst us touching matters of Religion, not meddling at all with that remnant of Baal, I mean, our Papists; though me thinks, its strange, that after so long Preaching of the Gospel, there should be still such as inundation of Popery; nor with our hollow hearted bypoerites; nor with the Atheists of our times, who neither seek the Lord, nor inquire after him. Let us only look upon our new Apostates, and see what numberless numbers are carried away from true Religion to Fancies: yet I reckon these Separists to be ours, however they may be somewhat Sunburnt, Tanned, and Tacked with private Opinions, (though I hope the cloth is sound, they yet hold fast the Foundation;) but run through the Streets of every Town, and you shall scarce meet with two of one Opinion, and yet all would be thought Religions, and admired for Holiness; by which means, the seamelesse Coat of Christ is miserably rend and torn, and too many (God grant they prove not irreparable) divisions are in this poor Reuben. O how should thoughts of these things open the very sluices of sorrow, and cause Tears to trickle down all cheeks, that the Children should take delight in the Mother's ruin, and Rays of the glorious Gospel should suffer such dismal Eclipses by the strange and unheard of interpositions of those that would be deemed the only Professors and lovers of it: For surely there can be no greater cause of lamentation, than the miseries and calamities of Gods poor distressed Church and People. Hence the Point shall be this.  
That the greatest affliction that should touch the Hearts of God's People, should be the affliction of his Church and People; this of all others goes nearest the Hearts of the Saints. For this, see jeremies' Lamentation, for the judgements of God on his Church, and on jerusalem his own City, and for the misery and calamity that lay upon the whole State; see them thus bewailing their heavy ease; 
Lament. 3.48 49. etc.  Mine Eye casteth out Rivers of Water, for the destruction of the Daughter of my People: Mine Eye droppeth without stay and ceaseth not; Mine Eye breaketh my Heart, because of all the Daughters of my City. For when God's Inheritance was spoilt, some put to the Sword others led Captive, the Temple of God rized, and the exercises of Religion abolished; this was it that wrought upon jeremiah, and made him to grieve, and break forth into these wishes, O that my Head were full of Water, and mine Eyes a Fountain of Tears, that I might weep Day and Night, for the Slain of the Daughter of my People. (jerem. 9.1.) as if he could not have his fill, nor weep enough for the desolations of Zion and the miserable overthrow thereof, which he foresaw. And this was it that went near the Heart of good Nehemiah, who being in great prosperity, 
Nehe. 1 4.  Cup-hearer to the mightiest Monarch in the World, and in special favour with him; yet for the affliction and reproach wherein the Church of God was, he conceived such inward sorrow, 
Nehem. 2.1.2.  That be was sad in the King's preserce. which was a thing, that he must, and would have forborn, if possibly he could. Moses goes further, He doth not only Mourn, but is content to lay down his prosperity, and to expose his Estate to a manifest overthrow so that he might help forward the deliverance of the afflicted Israelites, and save them from the hands of their Oppressors: 
H●b. 11.24.25.  For he knew he could not be in favour with Pharaoh, if he should join with them, whom he so cruelly handled; But he chose rather to suffer affliction with the People of God, then to be called the Son of Pharaohs Daughter. Esther seems to go somewhat beyond him, for she resolves with herself (for the cause of the Jews, who were all appointed to slaughter) to adventure her life in going to the King in their behalf; I will go, saith she, though it be contrary to the Law, and if I perish, I perish, Esther 4.16. and God blessed her boldness with an happy success; she saw the deliverance of her People, and the confusion of her Enemies. But our Lord Jesus Christ goes beyond them all, for when he was in supreme excellency, he was so affected with the woeful case of his Elect, into which they had brought themselves by their own rebellions against him; that he humbled himself, 
Phil. 2.6.7.  and tooks on him the form of a Servant, and submitted himself to many sorrows, disgraces, and sufferings; not only while he lived, but principally at his Death, that so he might deliver his People from the wrath to come, and from Eternal Death, which they had deserved and must have otherwise endured: But for proof, enough; if you will have Reasons, take these three.  
First, There is great Reason why the affliction of the Church, and People of God should so affect us; In regard of the Communion that is betwixt God and them: For they are called the Lords Flock, his chief Treasure under Heaven, his Firstborn, yea, the very Apple of his Eye; and therefore being so dear unto the Lord, they should be dear unto us; and we should have a tender care over them, and mourn in our hearts for any evil that befalls them, as Jeremy did, That the Lords Flock should go into Captivity.  
Secondly, There is great Reason why the affection of the Church should so affect us. In regard of the Communion that is betwixt them and us; for we are their members, and nearer than bodily members: And surely we should have greater care of the whole Church, then of ourselves, because it more concerns God's glory; and yet in caring for them, we care for ourselves too, and in labouring to prevent their afflictions, we prevent our own, and in weeping for others miseries, we get Armour of proof that will keep off misery from ourselves. And that there is no danger in thus doing for the servants of God, may appear in Exodus; one would have thought that there had been some great mischief toward Moses and Aaron, when they must fetch out of Egypt such a People, from such a King, not only by Petition, but by command, and threatening, If he would not let them go; one would have imagined that Pharah, a proud man, would never have endured this at their hands; and yet, if ye will trace them, though you may find them in peril, yet you shall find them of all others the most safe.  
Thirdly, There is great Reason, why the affliction of the Church should so affect us, and must needs so work upon our Hearts, because of the insultations and triumphs of the wicked against them, when they cry out, Where is now their God? And this was it which Moses did urge to move God to spare his People, when he threatened to destroy them for their Idolatry, 
Exod. 32.11.12.  He entreats God to remember his great name, and to spare them, lest the Egyptians should say That he had brought them out maliciously to flay them in the Mountains, and to consume them from the Earth, or that he was not able to bring them into the Land of Canaan. This is it that go, to the Heart of the Faithful, when they hear profane Persons reviling the Host of the Living God: O these are they (say they) that stand so much for the exercises of Religion; and for comeliness of Order in the Church, do we not see that their exercises of Religion are abolished? and that they themselves, some out off by the Sword, some Exiled, and the most of them pitifully pinched with poverty and necessity? These, and the like dospightfull and bitter speeches, do wound the very Hearts of such as love God's glory, and desire the prosperity of his Saints, and so cause them much to bewail the tribulation of the Church.  
Seeing that the greatest Afflictions which should touch the Hearts of God's People, is the affliction of the Church. First, Then all careless Persons are to be reproved, who, so it go well with themselves, regard not the Church at all, let it sink or swim, all is one to them, so they may be free from danger, and sit quiet in their own Houses, whatsoever becomes of others, they regard not; They Drink Wine in Bowls; but no Man is sorry for the afflictions of Joseph (Amos 6.6.) This was a great fault in the late times of our unhappy Wars, when the Sword devoured, and many Christians were taken away, and smitten down on every side; yet the most of us did Eat, and Drink, and were Merry, as if all things than went well with us: The fault is little amended in these days; for though we know that many of our Brethren are in Exile, some Imprisoned, others in Disgrace, many in Penury and want, and perhaps men of fare better Parts than ourselves; yet if we can but satiate ourselves under out own Vines and Figtrees, it matters not what becomes of others, never once troubled at other men's miseries; but this argues strange infidelity, and is such a sin, as the Lord will pursue even unto Death, if it be not reform. See the threatening of the Prophet Isaiah, In that day, (saith he) did the Lord God of Hosts call unto weeping, and Mourning to Baldness, and girding with Sackcloth. But behold joy and Gladness, slaying Oxen, and kill Sheep, Eating Flesh, and Drinking Wine; Eating and Drinking, for to morrow we shall die. And it was declared in the Ears of the Lord of Hosts. (but what follows thereupon?) surely this iniquity shall not be purged from you 'tis ye die, saith the Lord of Hosts, Isa. 22.12.13.14. We had need then redress such things as are so dangerous to the whole Land.  
Secondly, There is a greater fault than this; For many do not only walk securely in the affliction of their Brethren, but desire the continuance and increase of it, in hope that they shall enlarge their Possessions, and better their Estates by other men's harms; but surely those who have but a glimpse of Christianity in them, would rather wish the welfare of others, then desire and thirst to live upon their spoils.  
Thirdly, There are a sort which are worse than these, who come justly under this reproof; and such are they as long for stirs, and mutinies, and insurrections; of this sort are they, who under any Government of Church or State, Cry, Down with Magistrates, and down with Preachers. Of this sort likewise are those who cry ou● of too much Plenty, as a stop to their greedy desire of Gain; and of this sort also are they that murmur and repine at the Rich, and multiply speeches of discontentment, because Wealth (say they) is unequally shisted, and therefore desire that Tumults may arise, that they may get provision from such as fall into their Hands; but these have bloody Hearts.  
Fourthly, There are yet worse than these, who do not only wish for such troubles on Church and Commonwealth before they come; but rejoice at them when they are come: and when others Eyes are full of Tears, their Mouths are full of Laughter. As Jeremy chargeth the Moabites, 
Jer. 48.26.27.  He magnified himself against the Lord: Moab shall wallow in his vomit, and he also shall be in derision. For didst not thou deride. Israel, as though be had been found among thiefs? for when thou speakest of him, thou art moved This was there manner of dealing, and this is the property of all such wicked Moabites, they cannot speak of the calamities of the Faithful, but they are wonderful affected with joy; these have cruel hearts, and shall be met withal as Moab was.  
Fifthly, There are a fort that are still worse than these, who not only rejoice at the troubles, but at the fins of those shalt are religionsly affected; and if they slip, through infirmity, and fall into any sin, they are as glad, as if they had go ten a Kingdom, and came home in triumph.  
Lastly, There is a sixth sort that are worse than all these, one higher degree than any I named yet; which is, When men are so far from grieving, that it goes ill with God's servants, that if they be somewhat amiss, they will make them worse, and help forward their misery; and for this end, incense and misinform such against them, as they know will inflict punishments upon them; and all these several sorts have of late been, and still are, Thorns in our Eyes, and Pricks in our sides, billows and brands of Sedition; and few there are but have shared in some of these common calamities. O that all these several sorts and companies, were become strangers to our Land; but I pass them, as fellows not worth any longer saluting.  
The second is an Use of Comfort; For if the afflictions of the Church, of all other afflictions, go n●erest the Hearts of God's Children; Then surely this is for great comfort unto them that can mourn for the Calamities of the Church; For this is a notable testimony, that they are feeling members, and have in them the life of Christianity, when others troubles are theirs, others losses theirs, others reproaches theirs, others sufferings theirs, and when any distresses, and straits of others are made theirs. And they that thus lament for Zion, shall be comforted with Zion; God hath promised them singular consolation, it is their Portion and they may confidently expect it.  
But it may be demanded, If Sorrow be our only safely, and best Remedy in misery and trouble; How long must we continue our humiliation, our sorrow, our mourning, our crying?  
The Answer shall be this, Never cease mourning, till God cease afflicting; never make an end of crying, till God make an end of punishing; never cease Humiliation, till God give Consolation When the Lord ministereth unto us occasion of Grief, let us never cease until he again revive our Hearts; we must not begin in the Spirit, and end in the Flesh; but having a good entrance, we must go on with our work, and bring it to perfection; and if God give us an heart to mourn, set to it, and never give over, till he set us free. Hence the Point shall he this.  
That we should never make an end of Mourning and Weeping, till God make an end of afflicting and scourging. For this, Look upon jeremy, and see him never making an end of Weeping; Mine Eye (saith he) droppeth without stay, and ceaseth not, till the Lord look down and behold from Heaven. Mine Eye breaketh my heart, Lam. 3.49 etc. And so he exhorteth the People; Let tears run down like a River Day and Night, take thee no rest, neither let the Apple of thine Eye cease. Arise, Cry in the Night, in the beginning of the Watches, pour out thine Hear like Water before the Face of the Lord, Lam. 2.18.19. But for Proof, enough.  
If you will have Examples for this continued sorrow and mourning, Then first take theirs who are mentioned in Nehemiah, Who Wept at the Hearing of the Law, till they were bid to rejoice. 
Neh. 8 9  It was a notable commendation of that People, that they would not leave off, till they had warrant to leave off. The next shall be Mordecai, who when Queen Esther sent him Garments to Cloth him, and would have his Sackcloth to be taken from him, he would not receive them, 
Esther 4.4  but humbled himself so long, till he was assured of deliverance. The third shall be jacob, Who would never let go his hold, 
Gen. 32.26. Hos. 11.4.  but still wrestled with the Angel, and continued weeping and praying, till he obtained a blessing. The last shall be the Woman of Canaan, who stuck so close to her business and was so importunate with Christ for her Daughter, 
Matth. 15.22. etc.  and would never desist, nor let her Suit fall, till she had prevailed with our Saviour. I might produce you a cloud of witnesses; but these shall serve. worldly helps, the deeper distresses we be in, the least comfort they will afford us: so in Spiritual helps, the greater extremities we be in, the more comfort will they minister unto us; when we are helpless and hopeless, than Faith works wonders, and never shows forth itself so mightily, and powerfully, as when it works alone. Wealth, Strength, Friends, and all other outward things, and worldly comforts, (when miseries lie heavy upon us, and we begin to cast an Eye to them, expecting some relief and comfort from them) will but deal with us, as the High Priests did with Judas; when all went well with him, than they hug'd him, and who but Judas, they then made show of all favour and friendship towards him; but when in the horror and anguish of his soul, he makes his moan unto them, 
Mat. 27.45.  Crying out, that be had sinned, betraying Innocent blood; they than set him packing with a cutting, and uncomfortable answer, What is that to us? And such cold comfort shall we receive from any Earthly props and supports whereon we rest, and stay our Hearts; when we have most need of them, they will stand us least in stead: So that we may truly say of them, as Job did of his Friends, Miserable comforters are ye all, Job 16.2. But as for those that live by Faith in Christ Jesus, they are underlayed with better props and supporters than the world can afford; for when they have none other to deliver them, they can deliver themselves by Prayers, by tears, by sighs, by cries, and by calling upon God's name, out of the lowest Dungeon.  
And if no distress, no breaking, no crushing can hinder God's People from Praying and Crying? Then first, This may serve to show us the difference betwixt the wicked, and the godly, in times of outward or inward affliction, when they drink both of the same Cup, and are plunged into the same miscries. Cast a wicked man into a Dungeon, and lay him full low, where he can meet with no worldly help; and what course will he take? You shall see, that either he will blaspheme God, and by't his Tongue for madness, 
Rev. 18.15.  as they that are spoken of in the Revelations; or, else he will grow desperate, and make away with himself, as Judas, Achitophel, and other monsters have done: But let a godly man be laid as fast and low in the same Dungeon, and he will be full of joy, when the other is full of desperate grief, and sing Psalms, and pour forth many Prayers and mighty Cries in stead of the others imprecation; and blasphemous speeches. Take one example for all, Peter and Judas had both dealt unfaithfully (though in a fare different degree and manner) with their Lord and Master, and were both brought into great perplexity; but Peter goes out, confesseth his fault, weeps bitterly, and gains exceedingly by it: judas on the other side, sorroweth desperately, and speedily dispatcheth himself; whereby doth manifestly appear the different carriage of the Faithful, and of Insidels when they are both overbarthened with sorrows and miseries.  
Secondly, Can no distress, no crushing, nor breaking, hinder God's People from Praying and Crying? This is for singular comfort unto the Children and servants of God, that no cross can befall them to hinder their Prayers, or stop the passage of their cries from the Ears of the Almighty, but all shall quicken and inflame the spirit of Prayer in them: surely the issue of their trouble must needs be good, when it is watered with Tears, and sanctified with requests; if they can wait till their harvest come, such a seedtime must needs bring them a plentiful and blessed crop of comfort. And therefore, if you have the holy Ghost in your Souls, and Prayer in your Hearts; if you have Tears in your Eyes, and sighs in your Breasts, then bless God for so good an inside, for it's your present help in trouble, it's your meat in Famine, your preservative in Plague, your strength in War, your help in Affliction, and your comfort at all assays; therefore in all distress, fly unto God, end in Prayer, and cry unto the Lord.  
And no wonder if these people in the time of Famine, fly unto God, in this their woeful, wretched, and miserable estate, when all outward and worldly comforts fail them, and lay their burden upon him, because they knew that he was able to feed and help them (though the cisterns of the world were grown dry) being the Lord; and as willing, as able, being their God. For the majesty of God is so glorious, that it would make them fly from him, and his essence is so incomprehensible, that it is a light that none can have access unto, and an huge Sea, that will drown such as will adventure to wade into it; but the Knowledge of God's sufficiency and power to help, and of his mercy and free favour, whereby he is ready and willing to help, that's it that encourageth them to come before the Lord, and call upon his Name with strong cries, and earnest requests, with sighs, and sobs, and groans, and cry unto the Lord.  
Whence the point is this, That the knowledge of God's power and mercy, is the only cause that brings Christians into God's presence, and makes them call upon him in trouble. When they are plunged in misery, in distress, than God shall be sure of their custom and company, like these people here, who when all their hopes were perished, than they run to God, and cast all upon him, whom they knew was able to bring Water out of the Flint, as well as out of the River; and Bread out of the Clouds, as well as out of the Barn. Canaan they knew could not maintain them without God's blessing; and with it, a barren Wilderness could; and therefore to him they fly, and cry, They cry unto the Lord.  
For this, look only upon Psalm the ninth, and tenth Verse, where the Prophet showeth how they come to seek unto God: They that know thy name will trust in thee, for thou never failest them that seek thee. How come they to seek God? They first trust in God, by the Knowledge of God's Name; which name is, the Lord, strong, gracious, and merciful, and till men come to know this Name, they can never come to trust in God, nor to seek God, but by the right understanding and applying of the Name of God. Nothing in distress can hinder them from crying unto the Lord, because they know that there is no evil; but in his name they may have an Antidote against it; no fore, but there they shall have a salve to cure it; no disease, but there they shall have a remedy to help it; no wound, but there they shall have a Plaster to heal it; no sickness, but there they shall have a cordial to comfort it, and Physic to recover it; no doubt, but there they shall find a refolution for it, nor no good thing, but there they may get a certainty of obtaining it. And therefore to hearten you in all assays, in all distresses, miseries, and calamities whatsoever, to fly to this Name, which will be like an Ointment poured forth to fill and delight the hearts of the Faithful with the odour of it. And though I cannot give you a definition of the Lord your God, yet take that description of the name of God, notably and comfortably set down to my hand in Exodus, where you may hear the Lord himself Proclaiming his Name in these ten several properties, 
Exod. 34.6.7.  The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression and sins, and not making the wicked innocent, visiting the iniquity of the Fathers upon the Children, and upon the children's Children, unto the third and fourth Generation. Then what misery, what trouble, what distress, what affliction, what calamity can hinder us from coming to the Lord upon the Feet of Faith and Prayer, to cry unto the Lord.  
1. Are you laid in the low Dungeon of misery, as Iona● was, in the Dungeon of Hell, in the bottom of the Sea, in the belly of the Whale? Are your Enemies mighty, your sufferings many, and your oppressions and pressures heavy? then cry unto the Lord, for he is the Lord, strong, all power is in him, and from him, and for him: he is the mighty God, and he doth not only use his might for our Salvation, but for our Enemy's destruction. If then your troubles be great, and your Enemies mighty? be not dismayed, your God is greater and mightier to help you out of them, than they are to hold you still in them; and he rides upon the Heavens, full of Majesty, and full of ability to deliver you, and to set you free from the strongest bonds of affliction. Come but once to know Gods all-sufficient Power, than no affliction or trial shall make you faint; The least affliction, if God support us not in it. will be too strong for us; but the greatest, nay, the rushing in of all at once upon us, if this strong God be on our side, shall not be able to hurt u● or daunt us; and therefore, when our Hands cannot help us, nor our Tongues prevail with unreasonable men, let us fly unto this strong Tower, the Lord our God, And cry unto the Lord.  
2 And now lest any poor afflicted soul, hearing of God's Power, should say, I know that God is strong and powerful, but what is that to me? it may be, he may use his power to my overthrow. Nay, saith the Lord, God is merciful, as well as powerful: and therefore why should any be discouraged by misery, since misery is the very object of mercy, and the Eye of Divine pity is ever fixed upon it? For the God whom we serve hath no other riches than the riches of his mercy. And this was the argument that David so often used, 
Psal. 6.2.3.4.  Have mercy on me, O Lord, for I am weak ● O Lord heal me, for my bones are vexed; my soul is also sore troubled; but Lord how long wilt thou delay? Returns, O Lord, deliver my soul, save me for thy mercy's sake. And in an●ther Psalm, 
Psal. 86.1.  Incline thine Ear, O Lord, and hear me, for I am poor and needy. And if we come but crying unto him, our very misery will be sufficient to work upon him for mercy: so that he will be ready to entertain us, like the Father of the Prodigal, with an Vnde plangis? why weepest thou my Son? 
●●k. 15.20  I will cloth thee with the best Raiment, and put my Gold Ring upon thy finger, and thy Fare shall be the daintiest morsel: nay, he will like that Father of the Prodigal, stand ready to receive us with his arms unfolded to embrace us; with his hands open, to invite us with gifts with his head inclined to afford us the kiss of peace, and show forth his love unto us upon every occasion, as the Prophet Hosea testifieth, 
Hos. 14.4.  saying, In thee the Fatherless shall find mercy. Let us then lift up our souls, and cry continually in all straits, and troubles to this God of mercy, for the Lord our God is good, and gracious, and merciful, and of great kindness unto all them that call upon him, Then cry unto the Lord.  
3. But least that any poor soul should be disheartened, as unworthy to cry for mercy, by reason of his own corruptions, and spots, and stains, and leprosy of sin; The next, to hearten and encourage him is, That the Lord, as he is strong and merciful, so he is gracious, that is, loving, and showing mercy without any merit. Art thou not worthy of mercy? Hast thou not deserved the least favour at God's hand? what of that? God tells thee for thy comfort, that he is gracious. The Lord our God is so gracious, as that he will not tarry till we deserve favour, nor till we be worthy of mercy; but even while we are unworthy, will freely show forth his goodness and mercy towards us. How worthy was Saul, 
Acts 9 1.  when he was even breathing ou● threatening and slaughter against the Disciples of the Lord! And therefore it is said of Abraham, 
Rom. 4.5.  That he believed in him that justifieth the ungodly; noting thereby, that sin cannot hinder God's favour from offenders, but that through Faith they shall be justified, and made as innocent in God's account, as if they had never offended at all: Then let us not, when we are in distress, be discouraged, or dismayed; by reason of the soulness of our sins; but let us go● to the Lord, and come but penitently, and he will show himself gracious, notwithstanding them all; Then cry unto the Lord.  
4. But still the wounded soul perhaps may say, Alas, I have provoked God to wrath, I have incensed him, and justly drawn his heavy hand upon me by my sins; and therefore, though the Lord be gracious, with what comfort or hope can such a sinful wretch as I go to cry to that God I have so heinously offended? Hast thou provoked and offended thy God? yet let not that dismay nor hinder the●, but go, cry unto the Lord, for he tells thee himself, That he is slow to anger, that is, long ere he be provoked. Witness the cries of Sodom, which pierced the Ears of the Almighty; yet so loath was God to shower down Fire and Brimstone; as that he expostulates the matter, as if he had been jealous of his own Ears, and answers with an Ego vadam, & videbo; I will go down and see whether they have done altogether according to the cry that is come unto me. And thus, as he is hard to be provoked, making as though he saw not our sins, because he would have us to amend; so, when he is provoked, he is as easy to be appeased. And this is seen in Mary Magdalene (a notorious sinner) in the City of jernsalem, who was grown so shameless, as that the whole City suffered in regard of the bad report that went of her; yet she no sooner stands at his Feet behind him weeping; but Christ presently tells Simon, 
Luk. 7.38.  that many sins are forgiven her. For we can no sooner fall out with our sins, but God falls in with us. An Earthly Father will not take every advantage against his Child; and when the Child is grieved that he hath committed a great fault, good Parents are easily satisfied. The Lord our God pitieth us, as a Father his Children; and whensoever we kindle his wrath against us, one Tear of true Repentance, will quench all the Flame thereof. And to this David giveth sufficient testimony, saying, 
Psal. 103.8.9.  The Lord is slow to anger, and of great kindness, he will not always chide, nor keep his anger for ever. And this he himself found by good experience, for when after many mercies received he had grievously provoked the Lord in that matter of Vriah, and did not repent, but still lay in his sin; insomuch, as God was angry with him: David no sooner gins to make confession of his sin, but God forthwith tells him by the Prophet, 
2 Sam. 12.13.  That he had put away his sin: so that the Lord was more ready to offer him pardon, than he was to ask it. And therefore, since the Lord is slow to anger, and easy to be entreated; let not our sins (though never so many) hinder us from Crying to the Lord.  
5. But still some poor soul perhaps may say, 'tis true indeed, I know there is no fault on God's part, he is slow to anger, and easy to be entreated; But what am I the better, when I cannot fit myself to seek for mercy as I ought to do? Alas, I am weak, and full of infirmities, I come fare short every way, I cannot Pray as I ought, my Prayers are few, and cold, and weak; I cannot keep God's Word, my memory is frail and slippery, etc. What of all this? let no weakness nor infirmities dismay thee, for the Lord himself tells thee in the next place, that he is abundant in goodness, or abundant in kindness; and it is the property of kindness to take small things in good worth, and to pass by infirmities and weakness, and to be easy to be entreated; he will not break the bruised Reed, nor quench the smoking Flax; if we can but once come to be humble in heart, though we cannot attain to that measure of sanctification, as others have; nor pour out our Souls in Prayer as we should: yet God will take all in good part; he that will reward a Cup of cold Wate●, he will reward a cold Prayer, for God looks not for perfection from poor weak creatures, that are full of imperfection; And therefore since he is abundant in kindness, let not our infirmities and weakness hinder us from crying unto the Lord.  
6. But the poor afflicted soul may perhaps still say, Though the Lord be abundant in goodness and kindness; yet how shall I know that this goodness and kindness of God shall be performed unto me; for I have Prayed, and Cried and waited long ●nd yet am never the nearer: so that though he be good, and yet not good to me; kind, and yet not kind to me, what am I the better? Hast thou Prayed; and Cried, and waited and hath not God seemed to regard, nor answered thy requests, in relieving thy wants, easing thy torments, removing thy pressures? etc. yet Cry still, and in the Lords due time thou shalt be sure of relief; for he never promiseth, but he performeth, if we persevere without fainting; And so he himself tells thee in the next place, that he is abundant in truth; As he never threatens any thing, but he executes it; so he never promiseth any thing, but he performs it. You may believe him without an Oath: But I have sworn by my holiness, saith God, that I will not forsake David; And never any yet could charge him with breach of promise; hath he promised, and shall he not perform? Then cheer up your hearts, and pluck up your spirits, your God hath promised, 
Psal. 34.10.  that those that fear him, shall want nothing that is good. Again, he hath promised, 
Psal. 50.15.  That if we call upon him in the day of trouble, he will not only hear, but deliver. And who ever did so, and found not according to his expectation? Then why should not we rest upon his promise? hath the Mouth of the Lord spoken it and shall he not do it? for take away his Truth, and take away his God head. What then? though in these hard times, our money is gone our goods gone, our lands and possessions gone, our liberty gone, our Friends gone, and all our outward slays be gone: But is God's truth gone? Hath he not promised to provide for us when we are poor, as well as when we are rich; when we are in sickness, as well as when we are in health? Hath not he said, 
Heb. 13.5.  I will not leave thee, nor forsake thee? Did not he provide for us in our Infancy? and shall we not trust him in our Age? Let every man in all trouble and distress, confidently, and humbly say, 
Heb. 13.6.  The Lord is my helper, I will not fear what Man can do unto me. We have his promise to hear, and help, and not to leave and forsake; but to deliver, when we call upon him: And since his promise is passed, he will perform it; for he is abundant in truth. And therefore, let us cry unto the Lord.  
7. But the poor sin burdened soul, may perhaps still say, What though the Lord be abundant in truth, and never promiseth, but doth perform? What's all this to me, whose soul must needs be loathsome unto him, being all spotted with sin, wallowing in the puddle of iniquity, and that with consent, and delight to? For this, go look upon Mary Magdalen, 
Luke 7.  and others, whose souls thou shalt find as filthy and loathsome as thine; but when once they fell to bathe, and wash them in the River of Repentance, and to swell and rinse them in a jordan of sorrow; then see how God dealt with them, and be not dismayed, though thy sins be of the deepest tincture, for there is mercy in store for thee: And so he himself tells thee in the next place, That he is a God reserving mercy for thousands; giving us to understand thereby, that he hath Floods of mercy for all that stand in need of it. Never went any to God for mercy, but he found mercy, if he sought in Faith, as God bids him; for he hath mercy in store for thousands. With Earthly Kings, he that comes not first, speeds worst: but it is not so with the King of Heaven, he hath sufficient for those that come to him last, as well as for those that come to him first; his Fountain is never dry, the wellspring of his mercy continually Flows, he can comfort thousands, as well as one person, and yet his store not be lessened one whit. Surely there are many thousands in Heaven, that were once as bad as we are; and yet now they are in a Paradise of rest; they are now gone from misery, to mercy; from a wretched life, to a far better being, and quite out of the reach of all sin, and sorrow. Then who would not come to such a Physician as hath wrought so perfect a cure upon so many, and that of free cost, and never suffered any one to miscarry that was willing to be his Patient? Men did lie at the Pool of Bethesda many Years, expecting to be healed; we need not lie so long at the gates of Heaven for the outing of our souls; but we are sure to be perfectly helped, when we are truly humbled, and fitted for help. And therefore, let not our sins discourage us, seeing there is mercy in store, our God being a God reserving mercy for thousands, nor hinder us from coming to that God of mercy, whose mercy knows no limits, And cry unto the Lord.  
8. But still the poor afflicted soul over-laden with sin, perhaps may say, I know that God is a God of mercy, and hath mercy in store for thousands; But alas, my sins sink me, my miseries do not so much trouble me, as my sins, which are many and grievous, and sins of the largest magnitude, and of long continuance: With what face then, or hopes, dare I come, and cry unto the Lord? For that, courage Christian, thou whose soul is thus wounded with sin; for hadst thou all the sins and sores that might be, thou needest not be disheartened from coming unto the Lord, seeing he himself tells thee in the next place, that he is a God forgiving iniquity, transgression, and sin; and if he should not show himself to be such a God towards the militant Church, he should lose both his name, and his people at once; but he pardons all these kinds of sin, he pardons iniquity, that is, original sin, and the perverseness of our nature, that cleaves so fast unto us; he pardons transgression, that is, sins of rebellion and presumption; and he pardons sin, that is, sins of custom, and such as are grown to an habit; and if any one be weary of this burden, God will give him a speedy dispatch, the heavy laden, if they come unto him, le will ease them. And this a man may boldly claim at God's hand, and entreat him to be God, for that he could not be, unless he should perform this for us: And therefore, though nothing trouble thee so much as thy sins, and though they be never so many, great, and grievous, and of long continuance; nay, though thou wert more leprous than Gehezi, more unclean than Magdaleve, and more blind in soul then ever Bartimcus was in body; yet courage sinner, and remember that thy God, is a God forgiving iniquity, transgression and sin, and therefore down on thy Knees, and shall to thy Prayers, And cry unto the Lord.  
9 But for all this that hath been said of God's goodness towards his chosen; the poor afflicted soul may perhaps object (as unbelief is full of objections) and say, Alas, we see how wicked men prosper, hold up their heads, and flourish in the world; they have their Barues full, and Cupboards full, and Chests full, and all things go with them according to their hearts desire: whereas God's Children sink, and are trampled under foot, the Righteous are wrouged, and the Church overrun by the ungodly of the World? Nay, saith God, in the next place, let not that trouble nor dishearten thee, For I am a God that holds not the wicked innocent; let them take their swing, and make havoc for a time, God may spare them long, yet will visit them at the last; 
Nahum 1.2.3.  For God is jealous, and the Lord revengeth, even the Lord of anger; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies: The Lord is slow to anger, but he is great in power, and will not surely clear the wicked. 
Hab. 1.12.  And as Habakkuk saith, He hath ordained them for judgement, and established them for correction. Whereas those that are his, he corrects but for a time; but his anger never assuageth towards the reprobate, though for a long time he defer. And therefore grudge not to see the wicked flourish like a green Bay-tree, for a time; pass but by a little and upon your return, his place will not be found, for God holds not the wicked innocent. But for you, though you be afflicted here, you shall be comforted hereafter; for, through many afflictions we must enter into the Kingdom of Heaven: This is the King's highway to happiness and there is not a Saint in Heaven, but hath led this way, and beaten this path before us; For Stones cannot be squared for Pallaceworke, without the stroke of the Hammer; and we must be content to endure the strokes of Gods Hammer of afflictions, that we may be polished, and squared, and made lively Stones fit to be laid in the Heavenly Jerusalem. What matters it then, to see Dives here flaunt it in Purple, and far deliciously every day when at last, he must be tormented in flames; while hungerstarved Lazarus, though afflicted here, yet his comfort is hereafter, and is transported from the Porch of a Tyrant, to the Bosom of Abraham. Besides, though God useth many ways to bring us home unto him, yet none more than affliction. It was Hunger that drove the Prodigal home to his Father; And surely nothing so opens the Eyes of the soul, as misery and trouble. O how correction opens those Eyes, which prosperity kept shut! O how often doth the paining of the Body, work the saving of the Soul! O how often do misfortunes like the Rungs in jacob's Ladder, serve to mount out souls up to Heaven! Let God then wound us, so he will but heal us; let him strike our Bodies with sickness, with sores, with restraint, so he will but with these wounds heal out Souls. Let come what will come so it but chase us to God, drive us home to his House, end in Prayer, and make us cry unto the Lord.  
10. But still the afflicted soul goeth on, and sayeth, Though God tell us that he holds not the wicked iunocent, and will not surely clear them, but ordains them for judgement, and reserves them for correction; yet we daily see, that they do not only flourish here in this world, but go to their graves in peace, and are not (to any outward appearance) in trouble like other men. Well, saith God, in the tenth, or last place, Say they do, yet will I meet with them in their Children, and punish their sins in their posterity, Visiting the iniquities of the Fathers upon the Children, and upon their children's Children, unto the third and fourth Generation; they shall be sure to taste of the bitter Cup of God's wrath here, as their Fathers do in Hell. Thus, if this name of God, in these ten several properties, were but rightly understood and applied, were it but as ointment poured out and spread upon our hearts, there is nothing in distress, nothing in trouble, nothing in misery could hinder us from crying to the Lord, considering he is strong mereifull, gracious, abundant in goodness and truth, and forgiving iniquity, transgression, and sin, etc. But without any further enlargement, upon these proparties, in their several particulars, I will only clap them altogether, and make Application, and so hasten you again to the House of Mourning, to cry unto the Lord.  
Is the Lord thus strong, and merciful, and gracious? etc. then why should a Christian trouble himself at any thing that befalls him here? Hath he crafty enemies? let him go cry to the Lord for direction, his wisdom is infinitely beyond their policy. Hath he strong enemies? let him go cry to the Lord, he is mightier and stronger than they all. In a word, hath he any outward affliction, or inward corruption that doth annoy or trouble him? let him go cry to the Lord, and have recourse to his God and there he shall find remedy for all; nay, whatsoever man's ease be, if he but seek the Lord, he shall have help. 
Psal. 145.18.19.  So says that Princely Prophet. God is near to all that call upon him, yea, to all that call upon him in truth. He will fulfil the desire of them that fear him; he also will hear their cry, and will save them. And though their hearts be so oppressed, that they can utter no words, that's no matter. God will have respect to their very desires; and surely their tears speak highest, and their sighs cry loudest in the Ears of God. Let us then groan for a broken heart, and sigh, and fob, and weep, and cry, Cry unto the Lord.  
Thus having done with this people's behaviour in the time of Famine; and likewise with the Remedy they used, they east their burden upon the Lord: as also with the Motives inducing them thereunto, because he is able, being the Lord, and willing because their God. Let us now close up all in our mourning garments, and robing our souls with the inward sackcloth of sorrow, not only Pray, but Weep; nor Weep alone, but Cry, Cry unto the Lord. From whence the Point is this.  
They who would not have God to shut his ears against their Prayers, must be sure that they not only Pray, but Cry; and that their Petitions proceed from a broken heart, and an humble spirit. For till the heart be even pulled in pieces by godly sorrow, and rend in sunder with godly grief, sin and lust will not out, and then there can be no acceptance looked for from God, either of us, or of our services. The sacrifice of God (saith David) 
Psal. 51.17.  is a sorrowful spirit, a broken, and a contrite heart, O God thou wilt not despise. 
Mar. 7.35  And therefore did Christ groan in his Spirit, when he Prayed for that poor man in the Gospel. So did Hannah, sigh and weep sore, 
1 Sam. 1.15.  and poured out her soul before God. And there is good reason to move us to labour thus to be inwardly touched; for till we have a sense and feeling of our wants, we may well speak, but we can never Pray; till the heart be pained with sin, its impossible it should be fervent for the pardon of it. He that hath no feeling of poverty, cannot earnestly entreat for a supply of his necessities. He that hath no feeling of his sickness, can never be an instant suitor for the means of health. So he that hath no feeling of his spiritual poverty, can never covetously hunt after those true treasures, which only enrich his soul to all eternity And he that hath no sense of his sinsick soul, can never seek to that true Physician, who only can apply Physic to his bleeding heart, and sinsick burdened soul.  
This serves for the reproof of those, that come with drowsy verbal Prayers, those that come with words of course to entreat God to pardon their sins, and strengthen their Faith; but never pour out their souls before God, but only spend a little breath, and they speed accordingly; for their cold Prayers, bring but cold success: And this is true, not only of the wicked, but even of the godly. 
Psal. 32.3.4.5.  David roared and cried, but was never the better, till he confessed his sin, and was inwardly grieved for the same; and then, both sin and punishment were removed at once. Therefore let us strive with the Lord in our Prayers, and Supplications, labouring for this sighing and crying, this inward sorrow which is so needful; that doing as this people did in the time of Famine, we may speed, as they did, in this time of our calamity. For thus saith he that is high and excellent, he that inhabiteth eternity, 
Isa. 57.15.  whose name is, the Holy one; I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. And the longer we wait and cry, the greater measure of comfort we shall have, and the longer it shall tarry with us: And therefore, since fervency in Prayer is so requisite, let us not only Pray, but Cry, Cry unto the Lord.  
And for our comforts, we shall find God as ready to hear, as we are to cry; and if we send up our Petitions unto him, with sighs and groans, he will send down speedy, and comfortable help unto us, and we shall be sure of good success, even above that we can ask or think: As it is in the Lamentations, 
Lamt. 3.5. etc.  Thou hast heard my Voice, thou drewest near in the day that I called upon thee. Whether we desire the suppression of our enemies, or subduing of our own corruptions, or whatsoever else, we shall be sure to speed well; God will draw near unto us by his merciful presence, and with gracious deliverance, if we draw near unto him in our miseries and afflictions. So saith our Saviour, 
Mat. 7.8.  Whosoever asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. Let us then knock at God's presence Chamber-door, and though we be never so mean, never so contemptible, we shall have no repulse; For he will fulfil the desires of those that fear him, he will also hear their cry: their sins, though never so many in number, or gross in nature, cannot hinder God's favour: Witness the Israelites, who lived many years without the true God: 
2 Chron. 13.  yet whosoever returned in his misery, and sought God, he was found of him. Another example of God's goodness in this regard, we have in Jonah, who though, for his Rebellion, he was cast into the Sea; yet God heard him out of the belly of the fish, and set him upon the dry land again. A third shall be that notorious Thief, who had spent all his life in the Devil's service; yet no sooner cries, Lord remember me; 
Luke 22.42.43.  but Christ, (not once casting him in the teeth with his sins) gives him this good, and quick, and comfortable dispatch. To day shalt thou be with me in Paradise. The last for this, shall be Manasses, who had been a most weefull and miserable sinner; 
2 Chron. 33.  yet, When he cried to the Lord in his distress, he heard him, set him free, and restored him to his Kingdom. Here then is comfort for every distressed soul, let us but call upon the name of our God, and then help and comfort is at hand; for God is near to all that call upon him in truth, though it be not with such strength of Faith as we should; yet if we seek him, he will be found of us, and he limits us not to time, conditions, or things; but we may look for help at all times, in all straits, and in all things; and when we have most need, than we shall be sure of the best help: But now, if we would be certain of this comfort, we must observe these three Rules.  

Job 11.14.  First, We must put all wickedness out of our hearts, and out of our hands; we must humble ourselves, and turn from our wicked ways; we must remove our sins, and then God will remove our crosses. 
James 4.8  So Saint James exhorts, Purge your hands ye sinners, and purify your hearts ye double minded: And this is it we must do, if we will have God to draw near unto us: for God will not dwell in an heart defiled with sin, he will turn both eyes and ears from us, if we continue in our evil ways; because that when our Tongues cry for mercy, than our Sins cry for vengeance: and though we cannot come to him without iniquity, yet we may come to him without the love and liking of iniquity, we may come with shame and sorrow for our iniquity, and then our sins neither hinder our Prayers, nor stop, or keep back God's favour from us.  
Secondly, We must seek God according to all his means, as we find in the Canticles, 
Cant. 3.1.2. etc.  Who when the Church had lost Christ, that is, the feeling of his love, and the sense of that Communion which formerly she had with him; she than useth all private and public means, and at length cometh to conserence with God's servants (which few will do, till they be driven to it of necessity) and then having waited a while, she finds him whom her soul loveth. The same must be our practice; if one medicine will not serve the turn, use another; Pray, Fast, Meditate, Confer, and then at last the Lord will be found in mercy; but as we are slack in using any of the means, so shall we fail in our comfortable expectation of favour from God.  
Thirdly, We must use the means diligently, and in good earnest; for if we have a base account of God's mercies, its just that we should go without them. 
James. 5.16.  The Prayer of the righteous availeth much; but upon this condition, 
Psal. 72.12.  if it be fervent. God delivereth the poor when he cryeth; but if they would have hearing, there must be crying. God pours forth Floods of grace, but upon whom? The Prophet tells us, 
Isay 44.3.  Only on the thirsty ground. God filleth the hungry with good things; but they must be hungry; they must be such as feel themselves pinched and starved with spiritual famine. 
Luke. 1.53.  Christ was sent to Preach the acceptable year, but not to the mighty and States of the world. To whom then? even to Prisoners, and Captives, that is, to such as could grieve and mourn for their Captivity. Hence is it, that a number read, and hear, and pray, and yet prevail not; because they do it so drowsily, and carelessly, the Lord desers to help them, because they are not fit for help; because they do not strive and wrestle in their Prayers. Let us therefore use all the means with constancy and carefulness, and then we shall obtain our hearts desire, even above that we can ask or think; for if we would not have God to shut his ears to our Prayers, we must not only Pray, but Cry. Let us then (having first washed our hearts and hands from unrepented sins) go unto the Lord, and cry unto him to give us the assurance of eternal life, and the joy of the holy Ghost, and then come life or death, it matters not much; for though our name, and liberty, and riches, and all, be taken away from us, yet we shall be settled in the assurance of an happy issue out of all our straits and difficulties, for the Lord our God will maintain our cause against all those that strive with us, and will stand on our part, and fight against those that fight against us; according to that of the Prophet Isaiah, He watcheth over them night and day and waters them every moment; and he will contend with them, 
Isa. 27.3.  that contend against his people; and so either free them from their oppressions and miseries; or else, (which is best of all) take them to himself; where they shall be sure to have joy without sadness, pleasure without pain, wealth without want, health without sickness, life without death, and a Kingdom without a change. The consideration whereof, me thinks, should strike terror into the hearts of those that are injurious unto the servants of God: they may be bold where the hedge is low; every Dwarf will adventure to leap over there; but let them know, that God is a wall of fire about those that are his, and he will maintain the right of his children; and therefore it must needs at last go ill with such, as list up themselves against them. 
Lam. 3.58  O Lord thou hast maintained the cause of my soul; there is our stay: Let us be sure we have a good cause, and lay it before God's judgement seat; and then, though we be overborne, God will not be overborne, but he will stand on our side even he that loves goodness, and hates wickedness, and will be avenged on those that bend themselves and their endeavours to do mischief unto his people. 
Lam. 3.59  Again, all our wrongs are known unto God; O Lord thou hast seen my wrong; nothing is done, spoken or imagined against any of God's Children, but God takes knowledge of it; there is not one practice, slander, or devise of cruel wolves against the sheep of Christ; but God sees it, and marks it, and it belongs unto him to judge the cause of his servants, 
Reuel. 20.12.  and to reward every one according to their works; He must and will give them full pay, and for that end keeps all upon just and due record; so that as the works of the righteous shall stand for them, so shall the works of the wicked he written in great Capital Letters against them, that all the world may take notice of them at the last day. How may we then cheer up our hearts in all distress? for howsoever our Adversaries be busy and watchful to plot and procure our hurt; yet they cannot be so vigilant for our hurt, as God is watchful for our good; and therefore we may be sure to have an happy issue out of all our troubles if so be we can but make our moan to God, and wait patiently for his mercy. And though God knows our griefs and oppressions before hand, and purposeth to destroy our enemies; yet would he have us to prefer our Bill of complaint, and go on in our suit against them, and still cry unto the Lord. Neither is this to be restrained only to corporal adversaries, but it holds much more strongly for spiritual enemies. Say a man be surcharged with sin and Satan, who play the Tyrants over him, his soul being even scorched with the flames of Hell; let him but bemoan his Case before the Lord, and it will be a marvellous ease unto him: Therefore in all such extremities likewise, let God be our refuge and Tower-Royall, let us cast all our cares and sorrows upon him, who is both able and willing to bear them, and in due season will both free us from them, and in the end make us gainers by them, if we cry unto the Lord.  
To come to the close. In the first of the Chronicles, 
1 Chron. 4.9.10.  Jabez the son of Ashur, is said to be more honourable than all his brethren; the reason is, because his Mother bore him in sorrow, and his name is a name of sorrow; and it is there said, That Jabez called upon the God of Israel to be delivered from evil, and the Lord (saith the Text) heard him, and granted the thing that he asked. And is the Lord so ready to hear, and willing to grant? how then comes it to pass, that we who have been so severely scourged with the whip of God's indignation, after all these years of sufferings, of punishments, and of divisions amongst us, the hand of the Lord should be stretched out still? for though, thanks be to God, we are no way disquieted with any sound of war, nor alarms to Battle in our Nation; yet, the reformation of Religion, which was one main thing intended at the beginning of our unhappy differences, and as hopefully expected, and prayed, and sought for, hath been hitherto so eclipsed, as that whereas before there were different opinions amongst us, (as indeed there was never Church without the wrinkles of division) so now men are grown to such variety of conceits about God's service, as that we have almost as many religions as men; insomuch, that we who should have all one God to our Father, all one Church to our Mother all one Christ Jesus to our elder Brother, are so far from unity, amity; and unanimity amongst ourselves, in respect of these woeful divisions, as that opinions must either be suffered to take wall of Scripture, and substance give way to circumstance, which God forbid; or else, as branches, we cannot grow together; nor, as members, agree together; nor, as brethren, love and live together; nor, as Christ's Sheep, Feed and Fold together. And what is the reason that after all this while we are not yet helped, but Religion, in stead of being reform, must still receive new and more wounds than before? Surely the cause is this, Because we have not so mourned as we ought in these our common calamities, for the sins of the times and for the abominations of the Land; because we have not sighed and groaned hearty for the sins that cleave to our souls; otherwise God would have been as ready to hear, as we to cry; for good suitors are always good speeders: but it seems we have howled upon our Beds, as the Lord himself complains in Hosea, 
Hos. 7.14.  And though these rents in our Church be sufficient of themselves to open the floodgates of sorrow, and cloth all our dejected souls with the garments of heaviness, and liveries of mourning; yet there are other miseries and troubles, (though not fit to stand in competition with these) that lie so sadly upon us, as might well fill our eyes with tears, our breasts with sighs. To name them were superfluous; what ear heart not of troubles, and losses, and crosses on Land, and on Sea, at home, and abroad? and where is any mourning for the afflictions of Joseph? where are our tears that should cry aloud, and pierce the ears of the Almighty? surely we have not so mourned as we ought to have done. It is a Prodigy to see Fountains dried up in Winter, but far more prodigious must it needs be, to see our eyes, hearts, breasts, and all, dry, in these so many winters of our common miseries, and these long continued storms of our afflictions. I know there is few or none of us, but will sigh at the loss of his goods by enemies, at the parting with his estate, at the Imprisoning of his Person, at the banishing of himself and friends from their native homes, there is none of these but seems to take away the very life of our souls from us; and yet few of us sigh for our own, or other men's sins, the cause of all our woe. But surely all causes, rather than effects, are to be lamented; sin is the cause, loss, but the effect: And though 'tis true, that reason doth inform, and affection doth enforce a kind of lamentation, weeping, and mourning for the loss of goods, liberty, or friends, etc. yet grace doth commend, and God doth command another sighing, sobbing, crying, both for our own, and national sins; for nature doth teach us to weep for natural causes; but grace for spiritual: and if the least of our bosom sins be fire in the hand, and a serpent in the heart; how much more than are common sins to be lamented, being the unfruitful thorns that choke the good seed of virtue and grace? And yet it is to be feared, if inquiry were made, that many would be sound in this great and still continued misery, whose mouths, in stead of prayers and cries, belch and breath out nothing but the unsavoury speeches of the soul, corrupting not the company only, but the very Air in which they breathe; whose eyes, in stead of tears, are the open windows to let in whole loads of sin into their minds; whose ears, in stead of receiving and conveying the good Word of God to their souls, are the doors of their own destruction; whose breasts, in stead of sighs, are the very store-house of corruption; nay, were inquisition made, it is to be feared, that many of us would be found in these our public maladies (though the times have long called to mourning) scarce to have laid aside our public sins, not parting with our ordinary impieties in these extraordinary judgements. Good Vriah refused to take his honest ease, 
2 Sam. 11.11.  while the Ark, and Israel, and judah abode in tents. I pray God none of us have presumed to take unhonest courses, since our miseries have been so great, our plagues so mighty, God's judgements so weighty, and our danger so eminent. Let then all of us show ourselves by an holy mourning, that we are so far from participating in such men's sins, and in the wickedness of the world, as that in consideration hereof we may be found not only sighing, but weeping, and bemoaning the increase of iniquity, and deploring the sins of our Nation. And no doubt but many might be found amongst us, who sometimes send out a natural sigh or sob, in regard of some outward thing; as in regard of shame, and punishment, in regard of wants and distresses, or in regard of the hand of God upon them by sickness, pain, sores, or the like; 
Exod. 8.8  as Pharaoh did, when the hand of God was on him, than he cried, I have sinned, and take away this plague; but he never cried, take away the hardness of mine heart, and the cursedness of my nature. Nay more, perhaps some may be found who sometimes sigh and groan for some actual sin, when they feel it pressing and lying heavy upon their Consciences; yet these men but groan as the bruit beast doth, that is pressed with some heavy burden; but they fetch not their sighs from under that corruption that cleaves to their Hearts; so they groan not with their Hearts sound, when they sigh for their Sins. But if we would have true comfort in sighing and groaning for Sin, we must down to the root of all Sins in ourselves, and fetch our sighs from under that corruption that cleaves inwardly to our souls, and that's the sighing of a Child of God; and such loud-tongued scalding Sighs, and salt brinish tears, flowing from the Heart-breaking of a Sin-burthened soul, will be both pleasing to God, and yield comfort to us. Let us then sigh and groan hearty for those Sins which are so deeply engrafted in us; let us weep for ourselves, let us weep for others; let every remembrance of Sin, both our own and others, make fresh bleeding wounds in our Hearts: Let sorrow cloth us, let mourning cloud us, let weeping be in every corner; let nothing be heard in our streets but the Voice of wailing, and while our miseries are smarting, and our calamities lasting, let nothing remain to the godly but sorrow and weeping, that so we may escape unhurt, in the devastation of the wicked; for the Saints are always privileged men, their sorrow is their safety, their lamentation the cause of their preservation: So in Ezekiel, 
Ezek. 9.4 etc.  mourners shall be marked, Set a Mark, saith God upon the Foreheads of them that Mourn and Cry for all the abominations of the Land, and by this Mark shall be preserved. Examples to all Posterity, and Saints hereafter in Eternal Glory  
And thus having clothed you in the Garments of heaviness, and robed your souls with the sable livery of Mourning; I cannot, I suppose, leave you in a better habit, then that of Sorrow; nor in a better Posture, then that of Humiliation; nor in a better Place, than the House of the Lord your God; where if you Cry earnestly, no doubt but he will hear graciously. And so let Lamentation Seal up our Discourse.  
Lord Hear our Prayer, and let our Cry come unto thee: AMEN.   
FINIS.