A BROKEN HEART, OR THE GRAND SACRIFICE. AS IT WAS LAID OUT IN A SERMON PREACHED AT St. MARY'S in Beverley, in the East-riding of the County of York, upon the monthly Fastday in Christmas-weeke, being Decemb. 28. 1642. By JOHN SHAWE, Pastor of the Church at Rotherham in the same County. ISAIAH 57 15. For thus saith the high and losty One; that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. ISAIAH 66. 2. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my Word. Printed at London in the year 1643. TO THE RIGHT Worshipful Mr. THOMAS RAYKES, Major of the strong and populous Town of Kingston upon Hull, and all the Aldermen thereof, to Mr. Richard Wood, Sheriff, and Mr. james Lupton, and Mr. William Raykes, Chamberlains of the same famous Corporation, and to all the rest both of the high and low Church Parishes: I. S. wisheth truth add peace here, life and glory after by Jesus Christ. Right Worshipful and much honoured Sirs, THE eagerness and importunity of those amongst you whom it most concerned, so pressingly inviting me to come over to you for the service of your Faith, the work of the Ministry, when dangers and troubles should arise in mine own Hemiphere, together with your unanimous and free choice of me for that work, during the continuance of such storms, have moved me to hazard myself on the public censure, that I may hereby acknowledge your kind respect, and return you deserved thanks. Accordingly when storms arose at home, and the providence of God opened a door; at your request I came over to you, why I stayed not with you, (but remain here at B●verl●y, six miles from you, and forty miles from the smoke of mine own ) you well know: I have not now to accuse any, or Magistrate, or Minister, or people; this only I am most confident of, that the great God who now knows, and ere long will reveal and judge the secrets of all then, will manifest that in this business I had (and I verily so think of you) neither intention, nor endeavour, but such as are agreeable to God's Word, and the Parliaments order: I hearty wish that the success of this business may further (that which in the Sermon I drive at) both in you and me, Broken heartedness and contrition of spirit: my prayers are, that the public curses wished may never fall on you; but that the blessings of peace may ever flourish within your gates, both peace within you, peace of conscience, by framing your conversation to God's Word; and peace above you peace with God, through the Reconciler Jesus Christ; and peace without you, peace with men, which is always good and pleasant, especially now, and chief in your Town, when it is attendant to truth and holiness. The Lord ever keep you from that evil spirit of dissension, Judg. 9 23. and grant that those especially who ought most to be men of peace, may never for their own a Num. 11. 29 otherwise affected were john Baptist, John 3. 29, 30. and Paul, Phil. 1. 18. honour, gain, or private ends, make any breach in the walls of Jerusalem. I had rather with Jonah be east into the Sea, then wilfully make public rents in Christ's seamlesse Coat. My entreaty to you is, not to trust in any outward strength or fortifications, lest selfe-confidence be your ruin, Isa. 30 3. Jer. 17. 5, 6. you see in Isa. 22. verl. 8 9, 10, 11. that Judah got Arms and soldiers, made ditches, trenches, bulwarks, etc. But hear what God saith, vers. 12, 13, 14. That without Heart-breaking and humiliation, all these could not save them: You know what was said to Phocas, If you build your walls to heaven, yet if singer in, it will ruin them all: These fortifications cannot keep out the worst enemies, as first sin, second God's wrath, third sickness, fourth death, fifth devils, sixth burning conscience now, seventh hell, etc. Labour therefore, I pray you, for true repetance, that is the way to make a Kingdom or Town stand, Matth. 11. 21, 23. had Sodom and Gomorrah repent, they had stood till this day. How did this prolong Nineveh? Jonahs' first words to Nineveh employed this, and holy Bradfords' last words at the stake expressed it, viz. Repent, O England, repent, repent! Of all enemies and treacheries take heed of that cheating thief, and devilish traitor, reigning sin: that would both discourage and ruin you. I remember a sweet and experimental passage of the old Earl of Essex (Father to his Excellency that now is in the Field) which was preached at Paul's Cross the Lord's day next after his death; When I have gone out in a morning (said he) and found some guilt lie on my conscience, no man was more cowardly than I; but when I went to prayer in a morning, and found a clear conscience and evidence of peace with God, I durst have encountered an army of men, as bold as a Lion. Such like expression I find of that Leicester-shire Martyr, old Father Latimer. Secondly, practise that which was the close of many of the Martyr's Letters, Pray, pray, pray. When Jacob stood like a Virtue betwixt two vices: on one hand, had had Laban, and now Esau and his crew on the other; Jacob goes over the brook alone, and wrestles with God; and though the longer he strove, the weaker, the lamer he grew, yet holds out (like Moses on the Mount) till the day, till he got a blessing, and Esau's killing is turned to kissing, Gen. 32. 24. & 33. 4. See how prayer helps and saves in the worst times, Joel 2. 31, 32. I remember what I have read of Luther, that he prayed five hours a day (easque studio optissimas) and that when he died, the boards of his closet, where he used to pray, were found rotten with tears that fell from his eyes in prayer. Thirdly, labour to believe, 2 Chron. 20. 20. by faith get into those chambers of protection, Isa. 26. 20. the chambers of God's attributes, of his decrees, of his promises, of his special providence, principally the rock Jesus Cant. 2. 14. Christ. I remember another passage of Luther, when they told him of the malice, power, and preparation that the Pope and his complices had against him; Come, come (said he) let us sing the 46. Psalm, and let them do the worst they can: O but (said some) they have made a decree against you at Norinberge; Oh! (said he) but there is another decree in heaven, and that must stand; I (said he) have hitherto kept out Pope, Spain, and the Devil, by prayer; and when I am gone, they that would keep him out must use the same way. But the porch grows great; give me leave to present these abrupt meditations (such as they are) to your hands, eyes, and hearts; and to shelter them (that I say not myself) under all your Patronage: The blessing of him that appeared in the Bush go with them, and be on you; who shall ever have the ferventest prayers, heartiest thanks, and true affections of him who is, At your command in and for the service of my Master Christ's JOHN SHAWE. Beverley, Jan. 5. 1642. TO THE CHRISTIAN READER, ESPECIALLY TO THE INHABITANTS WITHIN THE TOWN and Parish of Rotherham; and others, to whom the Author hath had particular relation. Christian and courteous Reader: IF you ask me why, first this Sermon, secondly at this time, thirdly in such a plain dress, homely garb, and phrase, comes now to stand in white sheets before the public view; take my answer to each in a word. To the first, thus, When this Sermon was preached in this place (where by the providence of God I am cast at present) the watery eyes, attentive ears, and tongues of many, most begged this. Secondly, among other notes (whether safe or lost I well know not) these on the sudden I thought not unsuitable to the present times. To the second, thus, I being now absent from home, found some (though but little) time, to write over these my thoughts: Again, I thought hereby somewhat to recompense my necessitated absence from mine own people this way. To the third, thus, I was at the preaching hereof forty miles absent from my books, and suddenly called to this work, and had time only once to write these notes over, and that in the time of no small distractions, and was willing to print it as it was preached, as near as conveniently I could (else I could not well have called it the same Sermon) moreover, I thought the plainest phrase, without all curious dress, did best become these times, and the day and occasion of this Sermon. God grant I may do that by printing, and you by reading, which may keep us both from sinning, and further us in the way of heart-breaking. If thou either bring a broken heart to the reading of those notes, or hereby dost got one, their plainness will down the better: if neither, I much regard not thy censure. However, if thy palate be too curious, I shall commend the perusal of them to others, in whom I conceive myself to have some more interest, as being my special friends, at “ As Cutthorp, Somersall, etc. Brampton in Derbyshire, at Chimloigh in a As Heanton, Newplace, Bury, Colla●on, Rashl●y, and M. Ro. Sk. etc. Devonshire; All-hallows on the pavement in York; Bradfield, and b To some who in these times have fled hither for refuge, as the Lady M. who hath been already plundered in York of a 〈◊〉 1000 p●unds, and ●s yet out above 700 Ald V and divers others inhabitants also. Beverley, and principally my tenderly affected stock at Rotherham in Yorkshire; let (oh let) me prevail with all you to set after heaven with a godly violence, Matth. 11. 12. Fear not the present distempers, combustions, rubs, and troubles; it is one sign Antichrist is going down, he rageth so sore, Rev. 12. 12. no violent thing is permanent, when one works exceeding hard, we say he will get done quickly; dolour si gravis, brevis; it is but nub. cula cito transitura. Cheer up and courage (beloved) as David did in the worst times; when not only friends and goods, but wives and all gone, yet God was not gone, 1 Sam. 30. 6. this made him, and those blessed worthies to take joyfully the plundering of their goods, Heb. 10. 34. heaven will pay for all ere long; know that no affliction or cross comes on us, till there be great need of it for us, 1 Pet. 1. 6. comes not without an everlasting knowledge and decree of God before time, Act. 4. 28. Ephes. 1. 5. and is ordered by God's alwise disposing providence in time, not only God takes care of things in heaven, but on earth, Psal. 113. 6. not only of men on earth, but beasts, yea birds, yea little birds, yea poor sparrows, whereof two are sold for one farthing, Matth. 10. 29. and five for two farthings, Luk, 12. 6. yea these poor birds move not; hop not from bough to bough (ibid.) without God's providence; may, takes not care only of man's essential or internal parts, but of his very hairs which are but excrements, Matth. 10. 30. if a hair cannot fall from our heads without God's providence, much less our heads from our shoulders; nor shall any of these crosses last longer than serves for our profit, Hebr. 12. 10. My times are in thy hands (not in man's, or my enemies) O Lord, said David, Psal. 31. 15. When the sore is healed, the plaster will fall off, when the enemies have pushed us nigher heaven, God will then knock, off the horns, Zach. 1. 20, 21. burn the rod, Isa. 10. 5. What can sword or staff do without an hand to guide it? The end and issue will be happy, Isa. 3. 9 only be we mourners, get Christ's mark, Ezek. 9 4. He that hath delivered us from the Lion Rom. 8. 28. and the Bear, will deliver us from this Philistine. Let us pray, hear, read, etc. but let all come from broken hearts; lap up all in contrition of spirit. T though we have sought long, and still things seem to go worse and worse; yet see how Jacob at length (not at first) prevailed with the Angel. Moses on the Mount; Exod. 17. the importunate widow with the judge, Luk. 18. 5. and 11. 8. After the Luke 11. 8. sharpest storm comes the sweetest sunshine: God can make the valley of Anchor for a door of hope, Hos. 2. 15. Let me beg of every Christian Reader a prayer and a tear: I have said; let us both practice, and God give a blessing. Amen, and Amen: So prays I S. Jan. 6. 1642. PSALM 51. ver. 16, 17. For thou distressed not Sacrifice, else would I give it: thou delightest not in Offerings, 17. The Sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Wonder not (Right worshipful and beloved) * A Christmas as poor people say against a good time. that these times (by the voice of the multitude called good or the best times, but by the practice of the most, made the worst times; wherein many use Christ worse than hellish judas, or devilish Pilate; they let him live till he was above thirty three years old; but many use him like a Babylonish brat, dashing out his brains as soon as he is borne) wonder not I say that these times, too commonly made times of feasting and merriment, are now become times of fasting and mourning; (yea, not the sixth or seventh (as Zach 7.) but the twelvemonth fast) our Saviour tells that when he Bridegroom should be takne away, then should they fast in those days; Now when our Bridegroom Christ seems to remove from the Temple, from the Cherub from the threshold, to the Mountain (Ezek. 9 & 10. & 11.) When our God seems to be removed from our Land (heretofore the glory of Lands, the fortunate Island) by reason of our sinews, witness our wars and divisions from his ordinances; witness that want of former efficacy, and power: from his people's feeling, witness their fears and troubles: and when his sacred Majesty also is removed so far (alas too far) from his great council; no wonder if we fast in these days; I have read, in our Chronicles, though now I cannot on the sudden tell where, (being far removed from my study, Books and papers) that heretofore there was in England a Christmas kept, called the silent and dumb Christmas; because of a great affliction of God upon this Land, the people were silent from their wont mirth and sports; sure if ever this Land had cause, now much more, to keep a silent and dumb Christmas; It was a savoury passage of Vriah, 2. Sam. 11. 11. When the Ark and Israel and judab abide in Tents; and my Lord joab, and the servants of my Lord encamp in the Fields, shall I then, etc. Take my lawful liberty? and David himself, If I forget jerusalem in my mirth, etc. Fasting and Prayer if rightly performed have a great prevalency with the great God; a wrestling power, and binding power, Ex. 32. A commanding power, Isa. 45. 11. See in old Testament, judge 20. There was a scareful civil War in the same Land, amongst God's people of the same religion (by profession); the cause was, Benjamin would not suffer malignant delinquent parties to come to condign punishment. The eleven Tribes send first to know the truth whether there was such a fact done or no, it's proved ver. 3, 4, 5. Secondly, they offer fair terms of peace to their brethren, only let the delinquents be punished vers. 12. 13. Thirdly, when these fair proffers were rejected, then resolve they to go and fight with their brethren, some of them to fight, and others to be sutlers for the Army Vers. 9 10. And forth they go. 400000 of Israel against 26000 of Benjamin; so that the people of Isarel had far more men, a far better cause, and a good warrant (the Command of God himself (Vers. 18. 23.) Yet lost they in two Battles far more men than the enemy had in all, even 40000 Vers. 21, 25. But when they went to fasting and prayer (which before they omitted) Vers. 26. Then they beat down all before them; till themselves fell a weeping for the loss of a Tribe judg. 21. 23. Mat. 17. ●1. So in New Testament some devils are not cast out by Prayer only, and other good means, but by fasting and Prayer. See how fasting turned quite about the heart of the greatest King in the World, to hate malignants and to affect God's Church, though against his own decree and purpose; one night above all the rest Abashnerus could notsleepe, he calls not for company, but a book; no book, but book of Chronicles would serve; no page in that wherein Mordecaies good fact was mentioned, Est. 6. But see how Esther first prevailed with God, Cap. 4. 16, 17. So when a Kingdom was upon the knee, within forty days of giving up the Ghost; yet Fasting and Prayer was one help to bring all safe back again, jonah 3. 5, 6, 7, 8. I might be large this way, I only show how needful this work is even now. Only (that we may do it aright) know its not abstaining from meat and drink for a day (so far as our bodily health and infirmities will admit) and from works of our calling, sports, and costly apparel (so indeed sackcloth and ashes might better become us this day, if it were the custom of Isa. 58. 5, 6, 7. Fast day should be spent as a Sabbath, Leu. 23. 28. Isa. 58. 13. our Country, then costy apparel jonah 3. 5.) all this is but the outward, the least part; but the main work of a fast stands in three things, 1. Heart-breaking humiliation, called a day to afflict a man's soul in, Levit. 23. 27. Soule-pricking sorrow. Secondly, to endeavour after, and beg reconciliation and peace with God; things can never go well.) hence it's called a day of atonement. Levit. 23. 27. Thirdly, Reformation to amend in Persons, Families, Congregations, Kingdoms, what is amiss, so far as in us lies; else let joshua and Elders weep, rend their , and fast, it will not do, till cursed persons and cursed things be removed Iosh. 7. 6, 7, 10, 11. Isa, 58. Neh. 9 38. & 10. 28, 29. 5, 6. Fasts used therefore to be closed up with a Covenant; Neh. 9 38. Now that we may perform this inward and main part of a holy Fast this day, I have grasped up some few thoughts (such as in this want of Books, in this distracted condition I can,) which may help us in this heart-breaking, and soule-reforming work; a thing always needful, but for the salving of distressed Ireland, and cementing distracted England, a very None such; out of, Psal. 51. This is David's main penitential Psalm, which Psal. 51. after he had so foully sinned with Bathsheba, been guilty of the murder of Vriah made his servants accessary, etc. And, Secondly, after almost a whole See the story of it in, 2 Sam. 11. 12. years lying in this sin, Nathan had both covertly and openly reproved him, and Thirdly, God had smitten his Conscience, and given him true repentance, when he penned this Psalm. 1. Wherein he hearty and exemplarily expreseth Psalm hath two parts, concerning himself in ver. 18. & concerning the Church till end. his Repentance in three things. 1. Confession and that, First. Of his sins in general, how many and heinous they were, Verse 1, 2, 3. Secondly, of his particular sins he was in especial guilty of Ver. 14. Thirdly, of the fountain, spring, and root of all this mischief, Ver. 5. 2. Petition, and that of three things, (in all the World most necessary,) First, Justification or free pardon of sins, Vers. 1. 2. Secondly, of Sanctification, or healing and renewing grace, Vers. 10, etc. Thirdly, of assurance, (which is the well-being of the soul) Vers. 8. 12. 3. Resolution, what David would do upon this, Viz. Serve and praise God better, Vers. 15. The manner how David would hereafter praise God is set out in my Text two ways, 1. Negatively not with Sacrifices nor Offerings, 2. Affirmatively, but with a broken and contrite heart: for the first, why he would not do it with Sacrifices, etc. He gives two reasons, 1. A priori God never desired them aforehand, 2. God never delighted in them afterward. For the second, why he would serve God with a broken heart, etc. He implies in these words three reasons, 1. A broken heart is Sacrifices in the plural number, i. e. Whereas there were five sorts of Sacrifices in the old law, viz Burnt-offering, Meate-offering, Peace-offering, Sin-offering and Trespasse-offering, this broken heart is instar omnium, as good, nay better than all. 2, Sacrifices of God:] i. e. The best and eminentest kind of Sacrifices, (as Mountain of God, Word of God, people of God, are the eminentest.) 3. Such as God will not despise, i. e. Highly prize and value, as 1 Thess. 5. 20. Despise not, i. e. Highly prize prophesing. There remains now one maine rub, or material Objection in the way to be removed, and then I shall post apace, and case you with what hast I may. Object. How can it be said that God required not neither delighted in sacrifices? etc. Seeing in the book of Leviticus, in all ceremonial Law, God commanded them, his people in the old Testament daily offered them, and God was well pleased with, and accepted of them, Heb. 11. 4. Gen. 8. 20. 21. Nay in the next Verse but one of this, Psal. David, promiseth them verse 19 Ans. To this our Divines do (as I conceive truly and fully) give answer in two points. First, God never required Sacrifices comparatively: i. e. In comparison of a broken heart it's nothing, it's not to be compared with it, thus Hos. 6. 6. Mercy and not Sacrifice, i. e. More, or rather than Sacrifice, thus joel: 2. 13. Rend your hearts and not your garments. i e. Rather. Secondly, God never required them abstractly & severed from a broken heart; the best Sacrifices without a broken heart God never delighted in: thus Isai. 1. 11, 12, 13. Who required your Offerings, Sacrifices, Sabbaths, new Moons, id est, God never required or delighted in the best of these, joined with living in their sins, vers. 16. and severed from a broken heart; thus concerning fasting, see Isai. 58. 4, 5. I will slash our Text no longer, as some do their garments, till more gay and less warm, idem vitii habet nimia, as nulla divisio, this is not a day of curious dividing Texts, much less Kingdoms, but hearts only; this sad day and time speaks, no curious toys, but plain dealing; expect not much from me (beloved) that can perform but little at best, especially on this sudden, chief now, being from books and means, thus torn, distracted and divided. Observe only (after our plain homespun Country manner) two plain truths from these two verses, 1. from the 16. verse. Obser. That all the best outward duties and services (such as God in his word requires) if performed without a broken and contrite heart are no way delightsome but displeasing to God. See for this Isai. 1. 11, 12, 13, 14. & 66. 2, 3. The Scripture mentions, that the best duties and services done without a broken heart, God abhors the duties, Isa. 1. 13. Psal. 66. 18. Isa. 66. 2, 3. as if it had not been done, Rom. 2. 28, 29. 2 Abhors the person or doer of such services, calls them dogs dirt, chaff, etc. 1 Cor. 10. 5. God was not pleased with such persons; and the Pharisee for all his fasting (more than ordinary,) and paying, and praying, went away not justified, Luk. 18. 12, 13, 14. 3 Will damn them hereafter not withstanding all their duties, Matth. 7. 21. Luk. 13. 27. All these can no more hinder the fire of God's wrath, from destroying Kingdoms or persons, than a wisp of dry straw can stop fire from entering in at a gap. Zach. 7. And not only Scripture, but all reason speaks this truth. Reas. 1. From the words of text, because God never required them; Prayer, hearing, keeping Sabbaths, receiving Sacraments God indeed requires and enjoins (so did he Sacrifices) but Prayer, hearing, receiving, etc. without a broken heart, such God never required; from the first of Genesis to the last of Revelation, no one place ever required such, Isai. 58. 5. jer. 7. 22, 23. God never spoke one word of such. Reas. 2. Because such empty services Hos. 10. 1. as are without this brokenness; are in Scripture called, duties and no duties, services and no services (as is said in the Riddle) 2 Kings 17. in vers. 33. Text saith, those mongrel Samaritans feared God. But next verse it saith, they feared not God, so 1 Sam. 28. 6. It's said that Saul enquired of the Lord, yet 1 Chron. 10. 14. Saul enquired not of the Lord, so in 1 Sam. 2. 23, 24. with 3. 13. Thus ancients expound those places, where it's said that the Jews sought not God, fasted not, were not circumcised, as Jer. 9 25, 26. etc. Reas. 3. Because such services are but bodily exercise, 1 Tim. 4. 8. Now of your dearest Wife, Child, etc. What do you care for the presence of their body (though never so beautiful and pleasant formerly) if it want a heart, a soul? no, you say with Abraham, let me bury my dead out of my sight; no more doth God care for carcases, and rotten outsides of duties, such Circumcision bodily only, is nothing, Rom. 2. 25, 26. jer. 9 25, 26. Reas. 4. When men form glorious outward services without broken hearts, they pride themselves in, and rest on them; now resting upon duties, upon the opus operatum, or work done, is one kind of spiritual Idolatry; I know no more reason that a man should worship the Cross, because Christ suffered on it; then that a man should worship the Gibbet or Gallows because his father or brother suffered thereon: The Cross was no piece of our redemption; I know no more reason why I should worship an Image (though never so gloriously guilded,) then that I should worship a dog, or grass, that is the workmanship of man; these of God's hands, and so more eminent; and yet I know no more reason to rest on duties then either of the former. Is there no kind of Idolatry but worshipping stocks, and stones? yes Ezek. 14. 7. witness second Commandment resting on Temple of the Lord, Temple of the Lord; God can abide nothing worse jer. 7. 4. than pride in their performances, this honey in their Sacrifices; when they come with handfuls to God; see Mat. 7. 21. 23. Luk. 13. 27, 28. Pharisees did perform abundance of duties, hecatombs of Sacrifices Matth. 6. 2. 5. 7. some say they prayed eight hours a day, and yet except our righteousness go beyond theirs, no heaven Matt. 5. 20. Reas. 5. Breaking of the heart is the end of Sacrifices, therefore better than they; what are they without it? Sacrifices not only (though mainly) typed out that true propitiatory Sacrifice, The Lamb of God that takes away sins of world, but also shadowed out the cutting asunder, and breaking of the heart of him that brought it; renting of , noted renting of heart. I see more Corn under my hand, than I can thresh out speedily, and yet your extraordinary occasions * Mr. Major sent us word that he had especial command about the Soldiers that day. this day cause me cut short my distracted thoughts; and therefore because I would mainly insist on the second point, I must adjourn the other reasons and uses of this point, and remain your debtor till another time, only mentioning one or two of the heads, and that but like gideon's Soldiers, lap and away. Use 1. It's no sign then of the true Religion to have an outward glorious pompous outside; no, if it want a broken heart, it's but vain oblations, Isa. 1. 13. but taking God's name in vain. Satan may still dwell in the heart, for all judases devotion, joh. 13. 27. And himself be a devil, joh. 6. 70. We may for all them neither truly draw nigh to God, Mat. 15. 8. Nor he to us, Prov. 1. 27, 28, 29. Indeed was it not so, I would confess that bloodsucking Monster of Rome (that kills the bodies, Rev. 13. 15. and sells souls of men, Rev. 18. 13.) To carry away the Bell from all Churches, for guilded Pictures, Vestments, Tapers, Images, cringings, bowings, Crucifixes, Altars, Music, etc. Long Prayers, strange gestures, (to make sport for children) and I hear them brag of these; Alas who required these; and had they been good, (as they are not) yet one broken heart, or one poor servants Prayer with a broken heart is worth 10000 of them. Use 2. Would have told us, that in old Testament as well as new, God required spiritual service, else cringing and laying hand on head of Sacrifice, would not serve, without slaying sin, and broken hearts. Use 3. Those may be dubbed for fools then, that ground their salvation, and boast upon their good duties without brokenesse and humbleness of spirit: alas Ahab repeated, Simon Magus believed, Herod reform, judas preached, many wrought miracles, Matt. 7. Pharisees fasted, gave Alms, and prayed. Matt. 6. yet lost both themselves and their labour, there are source things men count eminent, and much rest on. 1 Natural abilities of body and mind, yet for all Achitophel's wit, Goliahs' strength, Absalon's beauty, balam's subtlety, may perish eternally. 2 Artificial Endowments: Yet Demetrius for all his art, julian for all his learning may perish, etc. A thousand others have had good parts and gifts this way, good headpieces, but bad heart-pieces, like a Toad with a Pearl in her head, but poisonous body. 3 Glorious duties: yet all they, Matt. 6. praying, hearing, Matt. 7. 21, 22. Luk. 13. 27 Cry, it is not in me; are they Gods to save? they are but Bridges to lead us to Christ, 4. glittering graces, such as five foolish Virgins had. Ahabs' repentance; Magus' faith, etc. Use. 4. This would tell us also of the straight gate to life and broad way to hell; not only heathenish Pagans, Secondly, idolatrous Christians (if so I may term so foul a thing with so fair a name,) Thirdly, profane vicious Protestants, but Fourthly, foolish virgios that have lamps without true Oil, Math. 25. 3. Want the Oil typed out, Exod. 30. 23, 24. Made of the dropping myrrh of true Repentance; the strong Cinnamon of a lively faith, the large spreading Cassis of universal obedience, a sweet smelling Calamus (or Oil Olive) of love. I say even the best of these without broken hearts cannot please God, therefore many perish, etc. Use. 5. Sheves a golden path between two Rocks, neither leave the duties undone, nor yet carnally shuffle them over, but do them, 1. From a right principle, a broken spirit, Psal. 1. 25 4. joh. 4. 23. The want of this spoilt Jehues zeal, 2 Ki 10. 31. judas his piety, Iewes devotion, Mat. 15. 8. & 23. 28. Like watches, clocks, jacks, ran apace, (are Automata) but no life within. 2. For a right end, not for ourselves, Hos. 0 1. Our praise as Pharisees to be seen of men, or Profit, as judas for bag; or fear of punishment only as Iewes Zach. 7. 5, 6. For knavery, to cover and colour it. Pro. 7. 14, 15. But for God's glory, 1 Cor. 10. 31. 3ly. By a right rule, according to God's Word, Heb. 8. 5. 1 Cor. 7. 19 1 Joh. 5. 14. They err therefore that do duties from a wrong principle, Lamps without Oil: a wrong end, as jehu for a Kingdom: by a wrong rule Isa 58. 5. Outwardly without heart, Mat. 15. 8. When rest upon them, the Temple of the Lord, Temple of the Lord: when still live in their sins, Isa. 1. 16. Ps. 66. 18. Use. 6. Try whether we are like to do poor Ireland, distressed England any good this day, we have now kept fasts these 12. Months, but is it with broken hearts, Zach. 7. 5. 6. Or only like a bulrush, fresh, green smooth outside without a knot, but within nothing but a spongeous Vain pith: no wonder if we still far no better, while still we keep such unbroken, slinty hearts; I remember Demetrius, and the rest Acts 1934. of his crafty fellows, cry out two whole hours great, great, is Diana; What was Diana? an Idol: what is an Idol? nothing, 1 Cor. 8. 4. Now what a stir had these men made two hours about a great, great, nothing; magnum nihil, if we have all this twelve month sown the wind, we can expect no more but to reap the whirlwind; if all this without broken hearts, God may give us that sad answer, Mat. 7. 23. Ten righteous persons would save Sodom, but they must be broken hearted ones, also in God's account are no men, jer. 5. 1. But your occasions constrain me only to salute the first, that I may larglier settle on the second and main point from the 17. Verse, which is this. Obs. 2. A broken heart & contrite spirit is exceeding pleasing and acceptable to God; so the Text its Sacrifices its Sacrifices of God, it's such Sacrifices as he will never despise: such a frame of spirit God commauds, jer. 4. 3. Hos. 10. 12. Such he commends by clear Texts, Psal 34. 18. & 147. 3. God hath two chief places of residence, the highest Heavens and the lowest heart, Isa. 57 15. At the proud, God who is higher than the highest, scorns to look at them, but hath an eagle's Eye to a broken spirit, Isa. 56. 2. To help such was Christ anointed, Isa. 61. 1. Such are blessed, Mat. 5. 3. By parables; broken hearted Prodigal, Luk. 15. The broken hearted Publican, Eu. 18. By example; broken hearted Hannah, 1 Sam. 2. 1. josiah, 2 Kings 22. 19, 20, 21. Manasseh 2 Chron. 33. 11, 12, 13. etc. A broken vessel (as St. Bernard well) holds God's liquor the best: And now you that are the stronger flock of Christ, and could journey faster. afford us a little patience while I unroll the stone for your Lambs, and great with young, to drink a Acts 19 34. little, (for why should not we spend our brains and lungs, for the poorest of these, for whom Christ died) and then I'll coast the shore with what good speed I may. Let me a little unfold these two things, 1. What is meant by heart, and spirit? 2. What, by broken and contrite? Q. 1. What's here meant by heat and spirit? Ans. Not that fleshly heart in man's body, for if that be pricked or broken the party dies presently; but man's soul or inside; (take me with you thus in short:) man consists of two essential parts (or in Scripture phrase, two men, inward man and outward man) body and soul, inside and outside; now the soul (or inside) according to its several relations or Offices is called by several names; from its nature is called a spirit, from its principal seat, the heart; from its enlivening the body, the soul; from one main Office, the conscience; yet one and the same soul: as one man is both Father, Master, Husband yet the same Man: for I take not the spirit, for the purer and more spiritual part of the soul, viz. The understanding, and the heart for the lower part or affections, as some are pleased to speak. Q. 2. How man's soul is said to be broken and contrite? Ans. This phrase implies two things. First, that by nature our hearts are flinty, stony, rocky, hard, need breaking, such are we, such are our Children by nature, Ezek 11. 19 Secondly, that our souls might be softened, melted, made contrite which consists mainly in five things. First, conviction; when by the word outwardwardly, and spirit inwardly God convinceth the soul of its corruption by nature's cursed estate, sinful life; perhaps at first chargeth the soul with some main principal sin as here to David, so with unchastity to Woman of Canaan. joh. 4. 18. With persecution to Paul, Acts 9 4. And afterwards chargeth a whole swarm of sins (of which he never dreamt himself guilty, Rom. 7. 9) And cries with Nathan here, thou art the man; now he sees his money is but brass, he is not so good as he dreamt of; before ask him, are you a sinner? yes, God have mercy upon us, we are all sinners; why? have you broken the Law or Gospel? Else you have not sinned: now come to particulars, ask him, have you broken the first Commandment? no, I am no Atheist: have you broke the second? No, I am no Papist: have you broken the third? No, all the Parish knows I am no swearer: have you broken the fourth? No; all my Neighbours know I am a good Churchman: have you broken the fifth? no; I am as dutiful a Child as lives; and so of the rest. Come to the Gospel; do you believe? yes, and ever have, ever since I was borne, else pity I should live; and so indeed glories that he hath not sinned; but now when God sets the spiritual part of the Law, and his sins in order and danger before his face, now, he holds up his hands before God's Bar, and cries guilty, Lord guilty! every word hits a thump on his heart, and he cries. Oh! I have been a vile Traitor and Rebel against Heaven, Acts 2. Strikes him dead. Rom. 7. 9 2. Soul afflication; not only conscience is convinced, but his heart is pricked, vexed, afflicted, Leu. 23 27. what law saith outwardly, spirit of bondage fastens it close to the heart inwardly, Rom. 8. 15. Pricked, and pierced in heart, Acts 2. 37 Cries out oh damned! I fear damned, Acts. 16. 30. What shall I do? is there no balm in Gilead? The soul throbs and cries, Oh what a fool was I? What a good God have I angered? what a sweet Christ, abused? what a precious soul have I defiled? What fearful danger have I incurred? etc. 3. Soul shaming; smites upon his thigh, jer. 31. 19 How mad was I to trade and tug in these Brick. kills of Egypt, and prefer the puddles of Damaseus before silver streams of jordan, ashamed with Daniel c. 9, 7. Blush with Ezra. c. 9 5. Confounded in himself with prodigal, Lu. 15. 21. Grieved exceedingly, Zach. 12. 10, 11. 4. Soul hating and leaving sin, or leaving it with hatred. Many leave and part with their sins; Phaltiel parted with his Wife Michol (formerly married to David) when David sent for her, be left her for fear of being killed by Abner, but his tears at parting argued he did not loathe her, 2 Sam. 3. 16. Or as mariners in a storm cast their goods into the sea for fear; but hate them not, but now he looks upon his lusts as a very death. Rom. 7. 24. Casts them away with detestation, Isa. 30. 22. Ezek. 7. 16. Ye loathe themselves for them, Ezech. 20. 43. yea, part with them. non cum animo revertendi, Hos. 14. 8. 2 Cor. 7. 11. 5 Soul humility. A lowliness in his own eyes; shall ever I be proud, and puffed up, that have had such a heart, such treachery against the King of Heaven? when ever proud flesh ariseth, his own vileness keeps him low, down proud heart; what thou proud, that hast done thus, and thus against thy good God? Job 7. 20. & 42. 5, 6. Gen. 18. 27. thus that Manohester Saint, and Martyr, Bradford, closeth up his sweet Letters, miserrimus peccator, a very hypocrite, john Bradford; thus Saint Bernard, quasi quoddam monstruminter filios hominum Sto. Thus Saint Paul, less than the least of Saints; the Centurion, unworthy to come under thy roof; John Baptist, unworthy to untie the latchet of his shoes; thus Prodigal, unworthy to be called thy servant, etc. Isa. 57 15. This short inch of time enforceth me to pass by the reasons; which I had gleaned, to assert this truth; hoping at this time you will take God on his bare word; and so I with what haste I can, post to the Uses, which are like to Moses Ark, from within, and before which let me now draw out to you, 1 Aaron's Rod of reproof: 2. The Pot of Manna: 3. The two Tables. And first of the last, the Tables of direction. Use. 1. These Tables plainly show us what a heart every of us hath by nature, viz. hard, stony, flinty, needs melting, grinding, hewing, unsensible, inflexible, compared to a stone, that drops melt not; to a dead man whom words move not? Eph. 2. 1. Ezech. 11. 19 Ask your servant or child when you come from Church, where was the Text? what was the Sermon? they scratch, but not a word; you would wonder how they could so quite forget it, or how those flocks of devils that follow the hearer (as birds the sour) have stolen all, Luke 8. 5. Let this Servant go to Market, ask him how this or that grain or goods sold? what news? ask him of some play or show, he tells you a very ready tale; oh the flinty mind to saving truths! Offer a man 1000 pound a year, to this or that convenient thing; threaten him with great fines, imprisonments, death; oh, he strats, runs, shrinks, etc. tell him of eternal glory in Heaven, besides a hundredfold gain here, or of eternal garboils and flames in Hell, besides a hundredfold loss here; all these never startle, never move him; oh the rocky heart to saving good! such are you, such thine by nature, etc. 2. This Table would have directed us in trying of ourselves, whether we were ever broken hearted or not; and in this Table I had thought to have mentioned four searching signs and trials; but having much before me, I must be feign at present to reprieve this. Use 2. I come next then to the pot of Manna, and it will help us the way, how a sinful people; with whom God is angry, and hath a terrible controversy, may yet come to be at peace, and at one with their God again, how to recover a fainting dying Nation; truly it's not Sacrifices, Offerings, but a broken heart that will help us, this hath proba●um est upon it, de facto is hath done it. jonah 3. 6, 7, 8. jerem. 18. 7, 8. this hath the promise for it, 2 Chro. 7. 14. Ezech. 18. 30, 31. joel 2. 13, 14. 2 Chro. 34. 37. and wonder not, for 1. renting of the heart will heal the rents of a Kingdom; the more hearts are rended the more will the land and its divisions be glued and cemented, joel 2. 13, 14. Again, where the hearts are rended for sin, there God's heart is rended with compassion to such sinners, jer. 31. 18, 20. Hosea 11. 8. 3. God will break us inwardly or outwardly; if not inwardly, then look for outward break, (for broken we must be) as Pharaoh when his heart would not break, than he was broke in pieces, and his Kingdom also; but if heartbroke, than God hath his end, which is not our affliction or destruction, but heart-breaking, Ezek. 18. 32. Isa. 57 15, etc. 4. When hearts are broken, than sins are pardoned (as here Nathan told David, 2 Sam. 12.) and when sin is pardoned, controversy is removed, so as though God may chasten in mercy, yet not punish in wrath, Isa. 1 16, 18, 19 Quest. But what means may I use to get my heart broken and contrite (for I no way trouble you with the School distinctions of attrite and contrite, etc. Answ. 1. Go to the great heart-maker, heart-mender, heart-searcher, by fervent prayer, as David here did, vers. 10. God claims as well heart-mending and curing the spiritual stone, as a privilege to himself, Ezech. 11. 19 as well as heart searching, jer. 17. 10. not withstanding, use the means we must: as, 2. Use the hammer of the Law of God, jer. 23. 29. when the Philosopher jeered Anthony the hermit for want of books, he told him, Oh Philosopher, I have three great books, Heaven, Earth, and Sea, and in each of these variety of letters, Stars in the book of Heaven; Men, Beasts, and Plants in the second book; and Fishes in the third; yet none of these so proper to break the heart, as this of the word; glass thyself in this Word, this Low, and it will discover to thee four things to break thy heart: First, the defiled, woeful, cursed estate by nature at first; as David here Psal. 51. 5. as Paul tells Rom. 5. 12, 15. we hate toads for their cursed natures (and so serpents likewise) though they hurt us not; now this great Sea of our misery, runs (as divines speak) especially into six branches: 1. We lost all our grace, and spiritual image of God (for the natural image we could not) whereby we were holy and rightequs (in cur model) like God, Gen. 3. 7. & 6. 5. 2. All mankind, every part of man is defiled with Adam was the Root, we the Branches, he falling, we all fell; he Fountain, we streams, he poisoned, we are all infected; he Parent, we Children, he being a traitor, all out state is confiscate by all Law of Nature and Nations. the roots and seeds of all manner of corruption, and made prone to all that is naught, Psal. 52. Rom. 3. & 1. 29. 3. In that estate our persons are slaves, in bondage to Satan, and to his master, (sin;) bond already, hand and foot, and indarknesse; only wont tumbling into the pit, Rom. 14. Eplos. 2. 3. 2 Tim. 2. 26. and so bound as all world cannot free us, but jesus christ john 8. 35. 4. During this estate we are quite disabled from doing God any acceptable service Prov. 15. 8. 9 john 9 31. etc. 5. Have in that estate no true saving (but only a common, civil,) right to the Creatures, and outward things, Til. 1. 15 (Rom: 8. 20, 21. 6. Liable to all misery, Isa. 59 1, 2, 3. jerem. 5. 25. Math. 25 41. Secondly, the Law shows also the actual sins of thy life: As 1. thy vile thoughts, desires, wishes, in thy heart (whether outwardly expressed or not, and these are all known to God now, and shall all be revealed hereafter, job 42. 2. 1 Cor. 4. 5. and these thoughts (which are as thick in a wicked heart as moats in the Sun) are sins in God's eyes, Prov. 24. 9 the thought of fosly is sin, yea and great sins, Acts 8. 22. pray to God if perhaps the thought of thy heart can be forgiven. So 2. Wicked and idle words, and of the least of these we must give account to God, Matth. 12. 36, 37. besides lying, swearing, cursing, etc. So 3. Of thy life, against the first and second Table, towards God and man, against every Commondement, that (as the ancients speak) in the Gospel, some were dead, but not carried forth, as jairus daughter; some dead. and carrying forth, but not buried, as Widows son; some dead, carried forth, and buried, as Lazarus; such are our sins, some dead thoughts in heart, not carried forth; some dead words, carried forth by the tongue, but not buried; some dead actions, carried forth and buried in the life: and thus we sin, by neglecting good, committing evil, and dead performance of what is good. 3 The law shows us also that we are guilty of the sins of many others, some whereof may happily be already in hell for them, some perhaps already hardened, others in danger; it's a fearful thing to be guilty of one Vriah's blood; one Abel's blood cries loud; Oh what is it to be guilty of so much soul blood? of wife, children, servants, friends, companions, kindred, neighbours, by persuading, humouring, enticing, not hindering (where thou hast a calling and power so to do) or any other way furthering their sin? (peccatum qui non prohibet cum possit jubet) the ancient fathers some of them used to pray Domine remitte nobis aliena nostra peccata, our other men's sins; the Rabbins have a note from Gen. 4. 10. the voice of thy Brother's bloods, that because the word is [bloods] in the plural number in the Hebrew (as you see in your Margin) therefore it's meant, that Cain not only killed Abel's person, but all those that might have come from Abel's loins, (had he been married) and from their posterity successively to the world's end; so thou by thy sins infectest thy children, servants; they have families, and many children; and teach theirs accordingly; thy sin may spread to many thousand persons ere day of Judgement; how is jeroboam branded, with this brand? jeroboam that made Israel sin; Oh what is it to destroy a soul? 1 Cor. 8. 11. 4 Law shows our danger in this cursed estate; If any of these three things happen to us which I shall now name; (and any of them or all of them or all of them may any hour) we are utterly undone for ever; viz. If 1. In this estate God suffer us to sin that unpardonable sin against Holy Ghost, Matth. 12. 31, 32. 1 john 5. 16. Or 2. that God swear against us in his wrath, and give us up to our own hearts lusts, Rom. 1. Psal. 81. 12. joh. 12. 40. If God say let never grace grow on thee while world lasteth, as Mark. 11. 14. Or 3. If death (any one way of a thousand; quolibet momento mille moriendi modi,) come and seize on thee, thou art eternally undone, thou hast supped sure; Farewell God, Heaven, hope, for ever: and for want of hope thy heart may break; Let this danger work upon thee, (ex hoc momento pendet aeternitas.) Thus the Law will be a means to break our hard hearts. Thirdly, A third means is melting Gospel; the consideration what Christ hath done and suffered for thee so vile a wretch, tendered to thee so unworthy a worm; this Feather bed breaks some flints more than hammer of Law, thus did it to the prodigal, Luk. 15. I remember a Story in our Chronicles (the place I cannot cite, not having books) of a poor Cobbler that sometimes lived in London, near a very rich honest Merchant, the Merchant was so exceeding kind to the Cobbler, that he wanted neither money, gold, , meat, any thing, but the Merchant helped him; told him that he should never want any thing which he had; ere long, days of persecution for the Gospel came on, and who was the main man to accuse and persecute the rich Merchant & endanger both his life and fortune, but this Cobbler? yet so it pleased God the Merchant escaped; afterwards the Cobbler would never meet the Merchant, but ran to the other side of street, or turned back when he came near him; but in a straight lane one day the Merchant purposely met him; and says, I freely forgive thee all the wrong you have done me, I will never think worse of thee, come to me at any time, and I will afford thee any help or means I can; at which kindness the Cobbler falls down, almost baptised again in his own tears, was so overcome with this free mercy; that it broke and melted him into as loving and dutiful a poor Neighbour as lived: Oh! Jesus Christ hath laid down his life for us wretches! Tendered to us Gospel, Heaven, etc. Yet we by our sins show this Christ, brought upon him unspeakable sufferings, persecuted him in his members, proved false with him in the covenant, etc. Yet he follows us to our doors & consciences with free mercy, promising both to forgive, Exodus 34. 7. And to forget what hath been amiss, jer. 31. 34. And Mica. 7. 18. And to help us for this life, for next, for body, soul, grace and glory; Oh let all this kindness melt us, let all this goodness win us to Repentance, Rom. 2. 4. As Jer. 3. 22. When the Jews had foully fallen and again back sliden, and still God calls and runs after them with mercy, Oh this melts them and they cry out, Oh Lord! behold we come to thee for thou art the Lord our God. Such a melting glory Ruffin, tells of Saint john the Evangelist towards a young man fallen away, but I hasten, etc. Goat's Milk breaks this Adamant, etc. Fourthly, means to break our hearts, is the consideration of God's Works, even these may help us this way, 2 Chron. 33. 12. Psalm 119. 71. Luke 15. 16, 17. And because this is Verbum diei most suitable to the present times, lend me somuch patience as a little to enlarge it in some particular considerations relating to our own case, and here consider, 1. What great mercies England hath had; mercies positive, great peace, great plenty, great store of Gospel; comparative mercies (give me leave so to speak) great peace, Gospel, and plenty, than any other Nation in the World, since the first light darted from above: Before the fall of Adam, he had never that great mercy of Christ to die, etc. (having no sin, needed no Saviour,) he had a covenant of works, we of grace, he (as the Angels now) justified by inherent righteousness, (though then no merit) we by the Righteousness of another impured; 2. From the fall of Adam till Christ the Church was in its swaddling , under dark types and shadows, Moses's padagogie; but now the Veil is rend, Types fulfilled, Christ is come, and all things cleared, 3. After Christ, during Primitive times, what raging ten Persecutions, many hundred Christians sluine every day in the year, save the first day of january? And what hellish heresies did the Dragon belch up? Especially four, that occasioned four general Counsels; 4. Since then how hath God cleared up the Gospel in these parts? and for peace; admirable! It's thought worthy the Registering in Scripture, that twice, the I●wes had peace and rest forty years, judg. 3. 11. & 5. 31. But once for a wonder it's Chronicled that God's Church had peace eighty years together, judge 3. 30 But we beyond them, above eighty year's peace; our forefathers would have given whole Cart-leads of Hay and Corn in King Henry the eighth his time, for a few Chapters of St. Matthews Gospel, or St. James' Epistle; yea Bibles in English not permitted; yea latter; in the beginning of that Virgin Queen Elizabeth's Reign; we have heard, such a man was one of the third or fourth Preachers in the shire, now more good Sermons in one City in a month, than was in all England in a year; and for plenty, admired by our friends, envied by our enemies, tell me of any Nation in all points the like, Et eris mihi magnus Apollo. Nay let me add, superlative mercies, above all men's expectation, who would have said, Gen. 21. 7. That Sarah should give suck; so who would have said three years ago, that we should have a Parliament, a triennial Parliament, and that not to be broken up without mutual consent? etc. Who would have said such great things should be done or endeavoured thereby? Nay mercies above the ordinary course of God's providence and dealing with others, a promise in the Bible; we have such natural sins for which God plagued and threatened other Nations, yet we exempted by special prerogative (as a godly Divine said well.) Nay mercies above all the plots of devil and devilish men; have we not had formerly and lately, against us French plots, Spanish plots, Irish plots, English plots; and a plot, a plot, a plot, and still a plot, yet God hath soared us above all, as on eagle's wings. Add to these also, privative mercies; hath not God delivered us from heathenism when this poor Island worshipped every several day a several God; the Moon on Monday, Tuisco on Tuesday, etc. But God delivered us: after this, came Egyptian darkness of Popery, but God gave the beast a blow in King Henry the eighth his time; brought him on all four in King Edward the sixth time; gave him a deadly blow, in famous Queen, Elizabeth's days, and still more and more doth (and I hope will) his head and horns and heart perish; did not God miraculously deliver us both in fire (that hellish powderplot, the devil's masterpiece) and in water (in 88) Isa. 43. 2. Did he not do as much three years ago when two Israclites were contending together, two sister Nations? but I might in these be infinite, if I looked on these two years last passed; years (not as formerly of mercies, but) of miracles. Therefore consider. 2. God's warnings to England, warned us by the Ministry as to Ninoveh, jonah 3. 4. Warned us by others, all the World (almost) on fire round about us; nay warned us by visible wonders; how did God warn jerusalem ere its destruction; and Germany ere its troubles, with many marvellous signs and prodigies (as you see of late in print) and hath he not done as much for us (and all these signs have voices to warn us, Exodus 4. 8.) Was not that book, called the preparation to the Cross, taken out of a fishes maw at the Commencement time in Cambridge, (when many Ministers and others from all parts were met together, a fair warning, for England to prepare for the Cross? what spoke those extraordinary redoubled tides? Strong birth at Stone-house near Plymouth; the exceeding strange thunders and lightning at Withcombe in Devon, Octobr. 21. 1638. At Anthony in Cornwall on Whitsunday, 1640. The several stories are in print, so at Chidlington in Hartfordshire; at Wakefield in Yorkshire, and many other warnings from Earth, Sea, Heaven, all, etc. Such as, Amos 4. 6, 7, 9 10, 11, etc. 3. Consider bleeding Ireland, let that break our hearts, how many Husbands, Wives, children's Throats, how many houses, Families, have our sins, there cut, ruined, destroyed? I have heard of one that espying a Woman that cut his Wife and children's Throats, he was in such exreme passion and rage that he was struck dumb; and no wonder; Oh think what we have done; if one from beyond Sea send any Armour, or Ammunition, to ruin the loyal subjects and strength of England, Oh how vexed and angry are we! Alas we have sent over our sins, the worst Armour and Ammunition against poor Ireland, etc. But the glass is my saithful monitor. 4. Consider England's grievous sins, let them judg. 5. 8. Never was misery on the jews, but idolatry was one or the only Cause; or as the jews spoke in every calamity there was something of the golden Calf. melt us; (and now I am in a Sea) I will only heave up a drop or two.) 1. Grievous Idolatry; a dividing sin, what caused God to divide the Kingdom of Israil into two Kingdoms twixt Solomon his Son and servant, but because Solomon divided God's worship twixt God and idols? See 1 Kings 11. 6. 7, 8. 11. Oh that we should suffer those Canaanites and Perizzites, of whom God hath so by fire and water warned us, still to be pricks in our sides, and themselves to be snares to us judge 2. 3. 2 Our great abuse, of long peace, judg. 3. 30. Of great plenty, we waxed fat and kicked, (as Israel) of great Gospel; Rogers the first Martyr in Queen Mary's days told john Day (fellow Prisoner with him, and he that afterwards did print the Book of Martyrs) three strange things, 1. Brother Day I shall burn at a Stake, and you be delivered, 2. Thou shalt live to see the Lady Elizabeth (now in Prison,) to be Queen of England, (both these proved true) and, 3. Brother (said he) then tell my brethren in England, unless they use the Gospel better than we have done, there lies a heavier storm of vengeance over their heads then ever hung over ours; they had six year's Gospel in King Edward the sixrs' days and (as he said) abused it (so complained the exiles in Frank ford of that sin) and God sent them five years fiery tribulation in Queen Mary's days; we have had since eighty four years of much more light of the Gospel, Oh— but I hasten to a third great sin, viz. Contempt and abuse of God's faithful Ministers and people, is it not as in Elisha's days, that Men, Women, yea little Children, cry, come up thou Round-head, come up thou Round-head (I should have said,) thou bald-Head, 2 Kings ●. 23. But take heed some she Bears, or visible marks of God's Anger seize not on thee and thine, as verse 24. So abuse of God's Ministers, 2 Chronicles 36. 16. Christ's Members, Jewels, Apple of his Eye, etc. Add, 4. Gur Sabbath breaking, and that with Sabbath breaking was a ru●ner of Germany (as themselves confess) and sure things never went well in England since Sabbath-breaking was tolerated and allowed. authority, as 2 Chronicles 36. 11. So, 5. Not laying to heart the afflictions of joseph, Amos 6. 6. And many more; all these (this banning, damning, cursing, swearing, whoredom, with which I am loath to defile the Air and abuse your patience) should break our hearts. 5 Consider also England's grievous rents and divisions, to help to rend our hearts, behold not only a man of Israel and an Egyptian, but Israelites coatending together; of all God's judgements War seems the worst and sorest, witness David's choice, 2 Sam. 24. 13, 14. therefore it's usually mentioned the first in the rank, Ezek. 6. 11. Jerem. 44. 12, 13. where Famine and Pestilence are, they oftentimes hold out the sword; but where the sword goes, usually it brings in both the other with it; but of all war, my Litany is, from Civil War among ourselves, good Lord deliver us: as being of all other 1. most unprofitable, nothing got by fight among ourselves. 2. Most unchristian, for men professing the same Religion, to quarrel. 3. The most unnatural, father on one side, Son on the other side; Father against Son, Son against Father; Brother against Brother. 4. Most dangerous, while we contend together, all of us lie open to a common enemy, (never was any conquest of this Land, but this way) 5. Most hurtful to others, while we contend, we make ourselves unhelpfull to bleeding Ireland and other Churches. 6. Most scandalous, what will the heathen, what will our enemies say? Cornelius de lapide may change his note on Isai. 11. Alas are not we a house divided, and a Kingdom divided against ourselves? If we by't and devour one another, shall we not be devoured one of another? Luk. 11. 17. Gal. 5 15. When God was wont to plague his worst enemies, it was with sending the spirit of division one against another, and so one ruining another, Judg. 7. 2 Chron. 20. Midianites, Moabites, Ammonites; etc. Nay, 2. consider what great things lie now at stake, not our Estates only, but Liberties, nay lives, (how many a gallant man already slain? and many more in danger,) my his sacred Majesty's person is in danger, the breath of our nostrils, etc. Lam. 4. 20. A certain man may draw a bow at a venture, and as soon hit the King, as another man, 1 Kings 22. 34. Nay danger hence to all the Protestant Churches under Heaven, nay Religion, the Gospel itself, the Gospel, that precious Gospel, in danger to be removed (though all world cannot ruin it) In the rising in the North in Queen Eliz. days, the popish army came out of the North to Durham, Darnton, Tadcaster, etc. And as they came, burnt Bibles; look at Shilo, at 7. churches of Asia, jerusalem, Egypt, Rome, etc. & let this break our hearts. 6 Consider again, this may break our hearts, that by our sins we should stop God (as I may say) when he was so gloriously going on, in such a blessed work of reformation; In the beginning of this Parliament how did the beautiful Zerah of mercy and reformation, Gen. 38. 28, 29, 30. Break out with a precious hand, full of blessings? but how have our sins brought forth the stormy Pharez of troubles first? so in King Edward the sixth his days, there were as fair beginnings of reformation (all things considered) as ever; but how did sin stay the children when come to the birth; and that glorious Sun set under a cloud? So in King of sweden time, what mighty hopes? yet ere long extremely nipped by our sins; so still; and who can yet say that the bitterness of death is past? how have miseries grown on us of late? from differences in mind to paper and quill-contention, from that to raising forces, from that to blows, to blood? and from hence God knows whither; our sins may cause God to hisse for the fly beyond the River, Isa. 7. 18. (but of this more than enough) oh let this break our spirits! 7. Consider that if our hearts and Spirits were kindly broken, who knows what a day may yet bring forth? its easy with our great and good God to bring all things about, as in Ahashuerus and esther's days; as Isaac from the Mount, Peter from prison in the very nick of time, when almost quite gone; Daniel. and the three children, when past the help of man; yea, God loves to do thus, that himself may alone have the glory, as in gideon's case, judg. 7. 2, etc. One of the three most glorious visions in the old Testament, (as the Rabbyes speak) was, that Exod. 3. 23. where God shown upon Mount Horeb or Sinai, to Moses (now 80. years old) a bush, NO tall Cedar, or high Tree, but a low bush,) this bush signified the low condition of the people of Israel in Egypt: the fire in the bush noted the fiery tribulations and persecutions they there endured under Pharooh; yet because Christ (the Angel of the Covenant) was there, therefore all Egypt could not consume that poor bush, nay that fire was a means to hasten them the faster to the promised Land. Though we are gone beyond man's, yet not beyond God's help; who knows but God may now and hereby be working some great and glorious mercy for his Church? if we had hearts fit for the mercy, 2 Chron. 20. 33. even broken spirits; sure we are that Antichrist must down: in God's Decree and the Church's faith he is down, as good as down, already, Revel 18. 2. no wonder, he hath the curse of God, the sins of thousands lying heavy on him; thousands of thundering prayers against him, and not one prayer in all the world for him; for all wickedmen, swear they can, curse, ban, drink, (damn me) they can, but pray they cannot, not truly, Psal. 66. 8. Isa 66. 3. now he that is so without God, prayer, promise, hope, etc. how can he stand? what is able to stand against the great Cannons of Gods. people's prayers? I am not a Prophet, nor son of a Prophet, I confess I know not the times and the seasons, only give me leave to tell you the judgement of others, both of our own and transmarine Divines, and I shall leave you to your own opinions herein. M. Brightman (a man whom his worst enemies cannot justly accuse either of impiety or ignorance, a man surely pious and learned) in his notes on Canticle 6. and on Revel. 19, 4. saith, that the first calling of the jews (that resurrection as it were from the dead, Rom. 11. 15.) shall be about the year 1650. Now before the sixth Angel pour his Vial upon the River Euphrates that those Kings of the East, the jews, may come in Revel. 16. 12. the fist Angel must first pour his Vial, upon the seat of the beast, Revel. 16. 10, 11. Antichrist must first go down; to him accords a great Divine of our own, and brings many Scriptures to prove it; (as you see in print) so have many of late both of our own, and foreign Divines, jumped on the same time. 2. Others add, that three prophetical days and a half, Revel. 11. 9 that is) three years and a half, must Gods faithful witnesses, his Zerubbabels and Ioshua's, the faithful of God, suffer a great persecution, just before Antichrist go down; now if this be a truth, then may this great trouble forerun a great mercy; God shown to Abraham a vision, Gen. 15. 17. after a smoky furnace, comes a bright shining lamp; I cannot tell whether so great a blessing be so nigh, as within 8 or 10 years, only Sun shines swee●●est after a great shower. this I am confident of, that Antichrist must down, Rev. 14. 6, 8. 2 Thes. 2. 8. that Christ will have a glorious Church, Rom. 11. 12, 15. that God will clear his Saints, Isa. 60. 13. but of the day and hour, or year, here I stick. Here are great stirs, combustions, and bustlings, in England, Ireland, etc. as ever were, and I can surely tell you what will be the end of all these (though I be no Pophet) this namely will be the end, which is Isa. 3. 10, 11. Let man and devil do their worst, the end shall be well to the righteous, and woe to the wicked. 〈…〉 6. 13, 18 26. Oh! let us get and labour for broken hearts, that so these happy days may be hastened: & now I espy the shore, and its time I should; my time, and your patience both expect it. Thus much therefore for the pot of Manna wherein I have long been searching; I close up all with Aaron's rod; and this rod in the third use reproves those that like worse of their friends, wives, children, servants, etc. because they are pricked Use 3. in their hearts, and consciences, tender and broken; as Saul of jonathan, jobs wife of job, Nabal of Abigail, Artaxerxes of Nehemiah, etc. that say to them as Balak 〈◊〉 to Balaam (and it's most hellish policy) Numb. 24. ●● thy God hath hindered thee from honour. 2. Those that think their own estates nought because they have fears, doubts, troubles, griefs, etc. alas we must all be Soldiers, and shall a Soldier have ●o combat, troubles, etc. 3. ●hem that have no care to keep their hearts soft and in a good temper (having so many means that 〈…〉 once God hath in some measure broke 〈◊〉. Q. How may we keep our hearts soft? Ans. There are four things much talked of now adays, which in the sense they are spoken I much understand not, viz. Malignant parties. 2. Posture of defence. 3. Ordering of the Militia. 4. training. But in a spiritual sense to keep thy heart soft, take them thus: 1. Kill, and be daily opposing that malignant party, I mean thy lusts (believe it, these are the worst malignants in the World) as men to keep the Ice from freezing daily potter in it, so daily search thy heart for these Malignants, and labour their death. 2. Get thy soul into a posture of defence, into the Rock Christ, the only true defence, and safe refuge, run to and clasp more firmly upon him daily. 3. Order the Militia, get up thy spiritual armour, Ephes. 6. daily more girded to thee, labour to thrive in grace. 4. Train or exercise (but I mean) S. Paul's exercise daily, Acts 24. 16. herein do I exercise myself, etc. 5. Though thou be overtaken with a sin lie not down in it, (that hardened David exceedingly, his lying in sin) especially now, when Armies go out to battle, Deut. 23. 9 when you lie down in sin you give place to the devil to be your bedfellow, Eph. 4. 26, 27. 6. Keep Saints company, Heb. 10. 25, 26, 27. 7. Often ponder the afflictions and distresses of our brethren, as if we were ourselves in bonds, Heb. 13. 3. take not that liberty, merriment now, this Christmas, that otherwise lawfully thou mighest; see Vriahs' practice, 2 Sam. 11. 11. so Nehemiah, though in great place, King's Cupbearer, Neh. 2. 3. If a loving Wife had a Husband that lay panting at last gasp, would she feast and make merry, and say, is it not lawful? sure it's not then sit for her to do so; if thy mother lay drawing her last breath, thou wouldst with a sad heart run for any help for her; and should we not for our mother England? To conclude all, Seek out that old leaven, that darling right hand of thy soul; let every one sweep before his own door, it will make all streets cleaner; and then seek out thy family sin; and then the sins of the town and place thou livest in; and lastly, the achan's and Wedges of Gold in the Nation; humble thyself, mourn for them, purge them out, who can tell but yet we may see happy times? however broken hearts will bear and go through the worst times with comfort. Object. But these combustious and troubles give little hope of happy times. Answ. Things are never worse to be liked; there was never any great good brought about, but there was first great rubs lay in the way. When Luther set upon a reformation, all the world was against Luther, and he against all the world. When King Edw. 6. set upon the same work, there were divers commotions and rebellions in England; so it was ere the jews came out of Egypt; ere they rebuilt their Temple at jerusalem; when Christ was going about the work of our redemption, what opposition? But lest I should too long detain you, and hinder your pressing business, I abruptly break off: The Lord give to you and me broken hearts. Thus much therefore be said of that which we can never do too much. FINIS.