Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 1 (3 of 4)
He aroſe from his throne, and he laid his robe from him, and covered &c.) The next point to be conſidered is the beginning of this wonderfull conuerſion from the higheſt to the loweſt. The beginning was from the King himſelfe, Ier. 13.18.and from him proceeded to the people. As the head giveth life to the reſt of the members, and one wheele giveth motion unto others: ſo the action and forwardneſſe of the King, Doct. as the head of the common wealth, Great men ſhould be forwardeſt in all godlineſſe and be examples to others of lower places.ſtirred up all the people to faſting and prayer by his example. Hereby we learne that ſuperiours & men of high place muſt by their practiſe give good example to others. It behoveth them whom God hath placed in authority, and lifted up their heads above their brethren, to give good example to others, and goe in and out before them in that which is good and holy. The more high, worthy, and excellent their calling is, the more zealous and forward they ſhould be in Godlineſſe, and thankfulneſſe to him that hath exalted them. The Prophet Ioel beginneth firſt with the Elders or Ancients, and from them deſcendeth to all the inhabitants of the land, when he exhorteth all perſons to repentance. Ioel. 1.2. Hag. 1.1. & 2.2.21.This we ſee in the Prophet Haggai, he beginneth with Zerubbabel the governour, and then with the people. The cauſe why the Goſpel ſo much floriſhed and proſpered in Theſſalonica is rendred, becauſe the cheefe men were moſt forward, and received the word with all readineſſe of mind, Act. 17.Act. 17.11.
And there is great cauſe why it ſhould be ſo. Reaſon 1 For firſt they may more eaſily draw on others to the beſt things by their good example, as by their evill example they do draw backe others, ſo that they offend doubly, by their ſinne and by their example. So Ieroboam ſet up Idolatry, and thereby made Iſrael to ſinne. Lipſ. in polit.For as we have light or darkeneſſe from the Sunne, ſo we have vice or vertue from ſuperiors. And as the high and tall Cedars of Libanus, while they ſtand faſt well rooted in the earth, are a ſhield and defence to the lower ſhrubbes that are underneath them: but if they fall downe they beare downe all that are within their reach: ſo ſu…ch as are of higher eſtate and calling, ſo long as they continue firme in the feare of God, and in the wayes of godlineſſe, are as notable proppes and pillars to ſuch as caſt their eyes upon them, and great meanes to draw on others by their authority and example: but when once they fall away and give themſelues to wicked wayes, they walke not in that way alone, but are an occaſion of falling to many others by their followers and inferiors. Secondly, it is well knowne by daily experience, that ſuch as are under others are led more by examples than by edictes, and looke upon the lives of ſuperiors rather than upon their Lawes. Claudian. Componttur orbis regis ad exemplum, &c.True it is, we ſhould live by the precepts of God, rather than by the practiſes of men: but for the moſt part we ſee it otherwiſe. Hence it is, that Salomon ſaith, Pro. 29.12. If a ruler hearken to lies, all his ſervants are wicked.
Thirdly, ſuperiours muſt give an account of their government to God, who is the great maſter and commander in heaven and earth, of whom they have received their place and power (for promotion commeth neither from the Eaſt, Pſal. 75.6.7.nor from the Weſt, but God putteth downe one and ſetteth up another) and he will ſtreightly enquire not only how juſt and civill, Ezek. 18.4. 1 Sam. 2.13.but how holy and religious their gouerment hath beene. True it is, the ſoule that ſinneth ſhall die the death, yet their blood ſhall be required at the hands of all them that have not done their duty to bring them to God, but beene a meanes to draw them and drive them from God.
Fourthly, if ſuch as be ſuperiours, and have juriſdiction to preſcribe rules to others, be not brought to a conſcience of their owne duties in the firſt place, they might by the abuſe of their authority fruſtrate and make void all the good care & conſcience that might happily be begun in their children & ſervants, by urging & commanding them to do otherwiſe, than …he law of God and their own conſciences would permit them.
Firſt of all, Ʋſe 1 this reprooveth ſuch as being unmindfull of their high calling, unmindfull that the Lord bringeth low and lifteth up, 1 Sam. 2.7. unmindfull that he maketh them inherit the throne of Glory, unmindfull that they are as a City ſet upon an hill to be ſeene a farre off, and unmindfull of the great account which they are to make at the great day of account (for to whom much is given, of him the more ſhall be required) do give themſelues over to all manner of evill, as if their authority were a priviledge or ſanctuary for impiety, and thereby draw others into the ſame exceſſe of riot, untill both they and their followers periſh, as it is noted of Theudas and Iudas, Act. 5.36.37.who drew away much people after them, but they were deſtroyed, and ſuch as obeyed them brought to nought. We ſee by common experience that the infection and contagion of ſinne creepeth cloſ…ly, and proceedeth ſomtimes from the loweſt to the higheſt, as it were from the foote to the head: how much more eaſily and ſtrongly from the higheſt to the loweſt, as it were from the head to the foot? We ſee ſometime ſinne ſpreadeth from the wife to the husband, 1 King 11.3. 1 King. 11.3.Solomons outlandſh women witneſſe this truth: for in his old age he fell to Idolatry through entiſement of his wiues that drew away his heart Ahab is ſayd to doe evill in the ſight of the Lord: what was the cauſe? 1 King. 16.30.31.as if it had beene a light thing to walke in the ſinnes of Iehoram, he tooke to wife lezebel the daughter of Ethbaal king of the Zidonians. But what followed? he went and ſerued Baal, and worſhipped him. The like I might ſay of Ietroram, he walked in the way of the Kings of Iſrael, that is, in evill wayes, for bad was the beſt of them: and what was the reaſon? The daughter of Ahab was his wife, and he did evill in the ſight of the Lord. 2 King. 8.18.Sometimes ſinne aſcendeth from the Counſellers to the King, as well as from the wife to the husband; as 1 King. 12. for Rehoboam, following the aduiſe of the young men, anſwered the people roughly and rigourouſly: 1 King. 12.20 & 11.13.but what followed? the revolting of the reſt of the tribes, ſo that there was none that followed the houſe of David but the tribe of Iudah onelyonly. The like we reade, 1 Chro. 19.3.4. Sometimes likewiſe it aſcendeth from the children to the fathers, Gea. 13.7.8.yea from the ſeruants to their Maſters, who make them of bad to be much worſe. Thus it commonly falleth out, howbeit then the waters runne as it were againſt the ſtreame. But much more doth ſinne prevaile, when the waters runne with the ſtreame, and heavy things fall downeward, when from men of higher places it rowleth upon ſuch as ſtand in lower ground. For they draw their inferiours by their countenance, they allure them by their rewardes, they diſcourage them by their threatnings, they terrifie them by their puniſhments, they embolden them by their connivence, they charge and command them by their authority.
Secondly, it teacheth all ſuperiours to looke to themſelues, and as it concerneth all in generall, ſo eſpecially them to let their light ſo ſhine before men, that they may ſee their good workes, and glorifie their Father which is in Heaven. For as ſhewres of raine fall ſoon and ſuddainly from the mountaines to the vallies, from the houſe top to the earth, from the higher places to the lower, Pſal. 133.2.3.as Pſal. 133. Like the precious oyntment upon the head, that ranne downe upon the beard, even Aarons beard, that went downe to the skirts of his garments: as the dew of Hermon, and as the dew that deſcended upon the Mountaines of Sion: ſo when once God hath rained the ſweet ſhewres of his word, Deut. 32.2.when his doctrine hath dropped as the raine, and his ſpeach diſtilled as the dew upon the hearts of ſuch as are in eminent places, the fruit hereof is communicated quickly to ſuch as ſtand beneath and abide in an inferiour condicion, who looke upon ſuch as are ſet above them, as the eyes of ſeruants looke unto the hands of their Maſters, and as the eyes of a maiden unto the ha…ds of her Miſtreſſe. We are charged all to xhort and admoniſh one another, and to be helpers to the faith one of an other; but a double charge lyeth upon the heads of all Heads and Superiours, to ſtirre them up that are under them by word and by example. As Abimelech taking an axe in his hand and cutting downe a bough, tooke it and laid it on his ſhoulders, and ſaid unto the people, Iudg. 9.48. & 7.17.What ye have ſeene me do, make haſte and do as I have done, Iudge. 9. and as Gideon the Captaine of the Lords hoſt, dividing his men into companies, ſaid unto them, Looke on me, and do likewiſe; and behold when I come to the ſide of the campe, it ſhall be that as I doe, ſo ſhall yee doe: So the forwardneſſe of great men ought to be ſuch, as they ſhould call others by their example, and ſay, looke upon me, make haſte & doe as I have done, as ye have ſeene me to doe. Thus they ought to perſwade themſelues, that either by their Godlineſſe they are meanes to bring others to God, or by their evill they are meanes to drive them from him. A good meditation for all Superiours.O that this were throughly ingrafted in the hearts of all the rulers of this world, that upon this ground they would thus reaſon with themſelues, Is it true that I have a ſhare and portion in the actions of every one under my juriſdiction, either in his goodneſſe or wickedneſſe? then ſurely I have great neede to looke narrowly into mine owne wayes, to be a patterne and preſident of godlineſſe unto others. Thus ſhould the Miniſter, that hath charge of mens ſoules, and muſt give an account for them to the great ſheepheard of the ſheepe, reaſon with himſelfe: thus alſo ought the Maſter of the family, the father of children, and generally all ſuperiors to reaſon with themſelues and ſo make good uſe of this duty. But alas, we ſee every where the contrary practiſe! for every man almoſt looketh upon the pleaſure and caſe, the gaine and profit that may be gotten in his calling, and followeth after them with greedineſſe, never conſidering what offence they give to God and man, neither regarding what multitudes of ſoules they draw after them to hell.
Laſtly, let inferiours be provoked by the good examples of their ſuperiours to follow them in godlineſſe, and to be ſtirred up to walke in their wayes. This precept hath many branches, and teacheth us ſundry points, firſt that they are doubly guilty of ſinne, who having good examples are evill followers, and having good rulers to go in and out before them to leade them the right way, will not walke after them in their footſteps. If they had none to guide them in the courſe of godlineſſe, they could not be excuſed; but when they have good governours, and will not be informed by them, they have no cloke nor colour for their ſinne. So then this is the ſecond rule, that they muſt not thinke themſelues diſcharged and acquitted when evill Superiours walke before them in all looſeneſſe and licentiouſneſſe, no though they can pretend, they have been exhorted, admoniſhed, perſwaded, counſelled, or commanded; for the leaders and they that are led ſhall periſh together. Thirdly, it is the duty of all as are under the authority of others to make prayers, 1 Tim. 2.1.2.ſupplications, interceſſions and giving of thankes for all that are in authority, that under them we may leade a quiet and peaceable life in all godlineſſe and honeſty. Ier. 29.7.So the Prophet chargeth the Captives of the people, Ier. 29.7. Seeke the peace of the City, whither I have cauſed you to be carried away Captives, and pray unto the Lord for it, for in the peace thereof ſhall yee have peace. Fourthly, it is their duty that are ſeruants to make wiſe choiſe of their Maſters and Governours, where they may be ſoberly gouerned, and godlily inſtructed. But what do ſuch for the moſt part hunt after? and under what roofe will they reſt? Doubtleſſe in their choiſe they regard nothing, they ayme after nothing, but where they may ſerve for greateſt wages, where they may make moſt gaine, profit, and worldly commodity; where they finde moſt liberty, and where they may ſpeake as they liſt, doe as they liſt, and live as they liſt. Nay they affect and preferre above all other the houſes of prophane perſons, where themſelues may live as prophanely alſo, without feare of God, or man, and without checke and controlment, that it may be ſaid, like maſter, like ſeruant; which notwithſtanding is the common, but corrupt cuſtome of the common ſort, who have more care to provide for the body, than for the ſoule. But they have choſen the better part, who are carried with a deſire and love of godlineſſe, where they may learne the beſt things that ſhall not be taken from them, remembring that, 1 Tim. 6.6. 1 Tim. 6.6.Godlineſſe is greate gaine, if a man be content with that he hath. True it is, there may be one Lot in Sodome, one Ioſeph in Pharaohs houſe, one Rahab in Iericho, one Paul in the ſhip, and one Obadiah in Ahabs Court, but this is very rare, and falleth out ſeldome. For where the heads of the family be prophane, what ſhall ye ſee in the reſt of the houſehold, but Prophaneneſſe, Worldlineſſe, Wantonneſſe, Drunkenneſſe, brawling and contention? Where they be lukewarme, it may be obſerved that their children and ſeruants (for the moſt part) that attend upon them are Neuters, neither fiſh nor fleſh, neither hote nor cold; ſuch care not which end goe forward: where they be faithfull and zealous, zeale will oftentimes be found in the loweſt ſeruant, that looketh to the doore, Act. 12.5.14.as we ſee in Rhoda, who reioyced to heare Peters voyce and was glad to carry that newes, when he was brought out of priſon, for whom prayer had beene made by the Church without ceaſing, to God.
7 And he cauſed it to be Proclaimed and publiſhed through Nineveh (by the decree of the King and his Nobles) ſaying, Let neither man nor beaſt, heard nor flocke, taſt any thing: let them not feede nor drinke water.
8 But let man and beaſt be covered with ſackcloth, and cry mightily unto God: yea, let them turne every one from his evill way, and from the violence that is in their hands.
The example and precedency of the King hath beene conſidered in the former verſe. His repentance was the repentance of all the reſt, and his humiliation was the laying of the threatning to heart by all the reſt: For they followed his example, and he knew that repentance was the only meanes to appeaſe the wrath of God. Now touching the Kings edict, he conſulteth with his Councell or Nobles, & joyntly together they publiſh a decree; the ſumme whereof is, that there ſhould be faſting and prayer, 1 King. 12.6. 2 Sam. 16.23.declared by the reaſon verſ. 9. Who can tell if God will turne from his fierce wrath, that we periſh not? Here are ſundry points offered, that might be handled, that the King had his Councell, without whoſe adviſe & direction he would do nothing. This hath ever beene the manner of Princes, to have their wiſe Councell about them, in regard of the waightineſſe of their charge. Two eyes ſee more then one, and two eares heare more then one. In this reſpect Solomon teacheth, that two are better then one, and ſo have a greater fruit of their labours. Beſides, the dangers are greater, if they erre and goe aſtray, their errors are oftentimes irrevocable, and had I wiſt commeth too late. But becauſe this better fitteth another place, I will paſſe it ouer. And touching faſting it ſelfe, I have ſpoken of it before, and therefore I paſſe that alſo. OnelyOnly it may ſeeme ſtrange that the commandement runneth indifferently to man and beaſt, that they muſt be covered with ſackcloth and faſt, and that man and beaſt muſt cry mightily unto God. For ſome may ſay, (ſeeing theſe things may ſeeme ſtrange) what have beaſts to doe with repenting and turning to God? have they, or can they ſinne? The good Angels, the Devils, the beaſtes cannot repent. Why the bruit beaſtes are commanded to faſt.The elect Angels neede it not, the Devils cannot, the beaſtes are not capable of it. This then was not commanded for the beaſts ſake, but to ſtirre up the Ninevites themſelues the more, when they ſhould heare the crying of children, the neyghing of horſes, the lowing of bullockes, the bleating of ſheep, all making lamentation, and all ſending up their cries to heaven, themſelues might be provoked to double their owne mourning who were the cauſes of all the other. The common danger it ſelfe might ſeeme all-ſufficient to provoke the people to this humiliation: but beſides this, they had the example of the King and his Councell, the force of an edict or proclamation, yea the very ſight and hearing of the beaſts put them in minde of their duty. Doct. We muſt uſe all occaſions to ſtirre up our ſelues to repentance.Thus they muſt take all occaſions to ſtirre up themſelues to turne every one from his evill wayes. This teacheth, that we have all neede to uſe all meanes and take all occaſions to ſtirre up our ſelues and one another to repentance and amendment of life: and all little enough, yea too little. Hereunto come the many warnings and jnvitations to godlineſſe found every where in the word of God, as do charger us to remember, to take heed, to come, to looke to our ſelues, and ſuch like, Deut. 4.23. Luk. 11.34. Pſal. 34.11. And no marueil.
For we have neede to be often put in remembrance of our duties Exod. 20.8. Deut. 9.7. Eccl. 12.1. 1 Tim. Reaſon 1 1.15 & 3.1. & 4.9. & 6.17. & 2 Tim. 4.1. What meane theſe ſo often caveats and Commandements, but to teach us that we have great neede to be ſtirred up to all good things?
Secondly, we are very dull and untoward to all good things. To evill we neede no teacher nor inſtructer, nor inciter, we are forward enough and too forward: but to good, we are backward and have neede of ſpurres. We are by nature ſlacke and untoward to that is good. Hence it is, Iob 11.12.that man by nature is compared to a wilde Aſſes colt, Iob. 11. Vaine man would be wiſe, though man be borne like a wilde Aſſes colt, that is, untamed and untractable: & Ier, Ier. 2 24.2. to a wild aſſe uſed to the wilderneſſe, that ſnuffeth up the winde at her pleaſure.
Thirdly, it is a very difficult and hard worke to attaine to any good. Vertue is planted & groweth upon the top of an high hill, it is painfull to climbe up unto it; or upon a ſteep rocke to which we can hardly aſcend, we ſhall be driven to creepe up on all foure, 1 Sam. 14.13.as Ionathan and his armourbearer did to the garriſon of the Philiſtims. This is that which the wiſe Solomon teacheth, Pro. 15.24.The way of l fe is above to the wiſe, that he may depart from hell beneath. Hence it is alſo, Pſal. 15.1. Phil. 3.19. Col. 3.1.that the Rrophet David compareth heaven to an high hill, Pſal 15.1. We ſhould clime and get up nearer and nearer unto it eueryevery day. So our Saviour teacheth, that the way to life is narrow, Math. 7.14.and the gate ſtrait: it is not wide and broad as the path that tendeth to death, and therefore much ſtriving and ſtrugling, much fighting and wraſtling is needfull for us, Math. 11.12.that the kingdome of heaven may ſuffer violence, and the violent take it by force. The way is onelyonly one that leadeth to life, and we muſt make ſtraight ſteppes unto it; but the by-pathes and crooked lanes, and croſſe turnings that tend to death, are many, nay infinite.
This inſtructeth us to admoniſh one an other, Ʋſe. 1 to conſider one an other, to provoke to love and to good workes, to exhort one an other, and ſo much the more, Heb. 10.24.25.becauſe we ſee the day approching. This the Saints have practiſed, & thus the Prophet foretelleth it ſhould be in times of the Goſpel under the kingdome of Chriſt, Eſay, 2. Eſay. 2.3. Mic. 4.….many people ſhall goe and ſay, Come, let us goe up to the mountaine of the Lord, to the houſe of the God of Iacob; he will teach us his wayes, and we will walke in his pathes. So the Apoſtle chargeth us to exhort one an other, to reprove, and comfort. We ſee in the things of this life how ready men are to helpe one another, and to doe good to the body: nay we are commanded to ſhew our love and compaſſion to the beaſt, yea of our enemy, Exod. 23.5.If he lye downe under his burden, wilt thou forbeare to lift him up, thou ſhalt ſurely helpe him up: how much more then ſhould we doe good to the ſoule which is more precious than the body, and further him in the matters of ſalvation, which are of more worth a thouſand times, than a temporal poſſeſſion? Eſpecially this duty is to be performed by parents and maſters, that are bound by a nearer and ſtraiter band to their families than others are, and ſo are charged with the ſame in a double reſpect. and generally it is required of all to keepe watch and ward over others for their good. For they that are truly religious muſt approve themſelues to be ſo by ſeeking to draw others thereunto. Where true religion poſſeſſeth the heart of a man, The properties of true religion.there alſo cannot but be a deſire kindled and inflamed to bring others to it alſo. This is not onelyonly as a good tree that bringeth forth good fruit, but it is alſo as a fire, which having matter to worke upon, will ſend forth light and heat to comfort and refreſh others. And who is he that knoweth and conſidereth from what miſery he is delivered, and to what freedome from ſinne and Satan he is brought, that can be ſo unthankfull to God, and ſo mercileſſe and hard-hearted to his brethren, as to reſt contented in his owne happineſſe, and be altogether careleſſe to give glory to God for his happineſſe, Cant 1.4. Iam. 5.19.20.and to teſtifie his love to his neighbour, and deſire to pull him out of the ſtate of damnation, and make him partaker of the inheritance in the heavenly places! We ſee in the examples of the Diſciples, how diligent they were, ſo ſoone as they were brought to Chriſt, to perſwade & draw others to the knowledge and feare of God. When Andrew was brought to Chriſt, he never reſted till he had found his brother Simon, Ioh. 1.41.42.and ſayd unto him, We have found the Meſſias, and he brought him to Ieſus: and when the Lord Ieſus had called Philip, and willed him to follow him, Philip findeth Nathaniel and ſayd, We have found him, verſ. 45.46.of whom Moſes and the Prophets did write, come and ſee him. The like alſo we ſee afterward in the woman of Samaria, when once Chriſt had touched her heart, and given her to drinke of the fountaine of living waters ſpringing up into everlaſting life, ſhe could not reſt her ſelfe contented therewith to be partaker of ſo great a benefit alone, Ioh 4.29.but ſhee leſt her waterpot, and ranne into the City, and called them out to taſt of thoſe waters whereof ſhe had drunke. Indeed he asked of her, but he gave unto her waters of life. Let us be therefore like to thoſe Lepers, who, being almoſt affamiſhed and ready to dye, and finding a rich booty, meat and drinke, ſilver and gold in great abundance, would not, nay could not keepe ſuch a benefit long to themſelues, but they accuſed themſelues and reproved one another, 2 King. 7.9.ſaying, We doe not well, this day is a day of good tidings, and we hold our peace; if we tarry till the morning, ſome miſchiefe will come upon us, now therefore come that we may tell it abroad. So when God in great mercy hath opened himſelfe unto us, which is better than to find ſiluer and gold, ſhould we then hide his mercy, as the unfaithfull ſeruant did his talent, and not rather put it out to the exchangers, Math. 25.27.that the Lord at his comming might receive his owne with uſury? And ſhould we not ſay with thoſe Lepers, This day is a day of good tidings, and ſhould we hold our peace, and not communicate this good to others? This is the charge that the Lord layd upon Peter, Luk. 22. I have prayed for thee, Luk. 22.32.that thy faith faile not, & when thou art converted, ſtrengthen thy brethren. Thus the ſheepheards, after the Angels were departed into heaven, encouraged one another to ſee the thing that was come to paſſe, and to make that knowne abroad in the City, which the Lord had made knowne to them in the field, Luk. 2, 1.5.
Secondly, it reproveth ſundry ſorts that offend againſt this doctrine. Firſt, ſuch as ſhake off this duty, The firſt reproofe.as too heavy a burthen, from their owne ſhoulders, and lay it upon the Miniſters of the word, and it is poſted over from one to another, as Adam laid the blame vponupon the woman, and the woman upon the Serpent: whereas every private man ought to be a meane according to his calling to perſwade others to the hearing of the word, that they might be ſaved. If every one would perſwade himſelfe that it is his duty to perſwade others, then would the Church be enlarged, the Goſpel be more generally entertained, and the places of our aſſemblies be better repleniſhed. But we will not learne this leſſon, or at leaſt we will not practiſe it. This is a generall fault among us all, if we come to the houſe of God our ſelves, we thinke we have done enough, and many will not doe ſo much; whereas in the meane ſeaſon we neglect the reſt of our families, never conſidering that our children and our ſervants muſt keepe the Sabbath as well as our ſelves, not remembring that we muſt give an account to God for them; what they doe when they are in the houſe of prayer, that they doe not abuſe themſelves, the holy place of Gods worſhip, and hinder the edification of others, that they do not turne the houſe of God into a playhouſe, and his ſervice into a may-game. And if any proceed ſo far to have an eye to their families, we muſt know that God hath given yet a farther charge even of our neighbours, except we will be like to wicked Caine, who ſaid, Gen 4.9.Am I my brothers keeper? As he dealt cruelly toward his brothers body, ſo doe we unmercifully to his ſoule, when we ſhake and ſhift from us all care therof, as if we were not made keepers one of another. There is a mercy to be ſhewed the ſoule, as wel as the body. If a man ſhould eſcape the hands of theeves, & be brought out of danger, ought he not to give warning to others that trauail that way to look to themſelues? & if he do not, is he not guilty of the loſſe he ſuſtaineth? So it is in this caſe. And certainly when we ſee the coldneſſe & backwardnes of all perſons, we ſhould ſharpen & whet up one another, Pro 27.17.according to the precept of Salomon, Iron ſharpneth iron, ſo a man ſharpneth the countenance of his friend: and ſay, Come neighbour, come friend, let us go to the houſe of God, let us go to the Sermon, there we ſhall heare that will doe us good, and be to our ſoules health: I have found much comfort and benefit by being there, and ſo I doubt not, you may. If it be to ſporting and playing, to a drunken feaſt, or to a prophane meeting, we ſee how ready men are not only to call their neighbours to goe with them but alſo if they were not there with them, to ſet it out to the full at their returne, as largely as they can. And doth not God looke for as great care for the ſoule & ſalvation of our brethren? But ſome will ſay, Ob. I could be content to doe ſo, but alas, I ſhall doe no good? Solut. I were therefore as good ſit ſtill and let all alone, Pro. 18.13.and looke well to my ſelfe. I anſwer, or rather let Solomon anſwer, He that anſwereth a matter before he heareth it, it is folly and ſhame unto him. Againe, be it, 2 Cor. 2.13.it were ſo; that which is ſaid to the Miniſter, belongeth to all, We are the ſweet ſavour to God in them that periſh. Let it be with us as it was with Peter, Luk. 5.5.he ſaid, Maſter, we have toyled all the night, and have taken nothing: nevertheleſſe at thy word I will let downe the net. Thus ought we much rather to fiſh for mens ſoules, and leave the ſucceſſe to God. God ſent his Prophets to the people, and telleth them before hand, they will not hearken unto them, yet they went and obeyed, Ezek. 3. Math. 13. Object. Others likewiſe pretend, that it is a thankleſſe office, we ſhall be accounted buſi-bodies and medlers in other mens matters. What thankleſſe? thou wouldeſt, Solut. I am ſure thou ſhouldeſt ſay, thankfull; yea doubly thankfull. Thou ſheweſt thankfulneſſe toward God for thine own converſion. Can we better ſhew it toward God than this way? And do we not owe him more ſeruice than this for our calling? who might have left us in blindneſſe and ignorance, as he hath done many thouſands in the world. Yea doubtleſſe, we ſhould do more good hereby, 2 Theſſ. 3.2.than we can imagine. For as the Apoſtle ſaith, All men have not faith, ſo all men have not a love to religion, they muſt be perſwaded and provoked to it. As then the Apoſtle ſaith, 1 Cor. 7.16. 1 Pet. 3.1.What knoweſt thou, O husband, whether thou ſhalt ſave thy wife! or what knoweſt thou, O wife, whether thou ſhalt ſave thy husband! So may I extend it farther, and ſay, what knoweſt thou O man, whether God hath ordained thee to be the meanes to convert thy neighbour, thy kinſman, thy acquaintance, and familiar friend that is contrary minded? at leaſt uſe the meanes, and then thou haſt delivered thine owne ſoule, whereas otherwiſe thou maiſt be guilty of his blood. Never ſay therefore thou ſhalt looſe thy labour, God that commandeth this duty, Dan. 12.3.will reward thy ſeruice and labour of love, as Dan. 12. They that turne many to righteouſneſſe ſhall ſhine as the ſtarres for ever. And if ever it ſhall pleaſe God to open their eyes, to ſee their owne miſery, 1 Sam. 25.328.33.it will be with them as it was with David toward Abigail, who had adviſed him well, and kept him from doing evill, who ſaid to her, Bleſſed be the Lord God of Iſrael, which ſent thee this day to meet me, and bleſſed be thy adviſe, & bleſſed be thou, &c. Neither can there be a better property of a good neighbour, than to wiſh well and to doe good to the ſoule: and if any deſire to be accounted a good neighbour in the ſight of God and man, let him ſhew it this way.
Secondly, The ſecond reproofe.it reproveth all ſuch as are come to this paſſe, that they cannot abide to be admoniſhed, much leſſe reproved, but are like to the Iſraelite, Exod. 2. when Moſes reproved him for ſmiting his fellow, and put them both in mind, that they were brethren: he that thus did the wrong thrust him away, Exod. 2.13. Act 7.27. Gen. 19.9.ſaying, who made thee a ruler and a judge over us? or like the men of Sodome, Gen. 19. This fellow came in to ſoiourne with us, and he will needes be a judge. But let ſuch remember the ſaying of Solomon, Rebuke a wiſe man, Pro 9.8.and he will love thee. If God require it as a duty at the hands of every one, to exhort, to admoniſh, and to rebuke; he requireth it by the rule of relation, that others ſuffer the word of exhortation and admonition: Pſal. 141.5.and Pſal. 141. the Prophet ſaith, Let the righteous ſmite me, and it ſhall be a kindneſſe, and let him reprove me, it ſhall be an excellent oyle which ſhall not breake my head. Therefore it is no matter of unkindneſſe.
Thirdly, The third reproofe.it reproveth ſuch as being preſſed to this duty, doe it indeed ſometimes, but it is never in love or in the ſpirit of meekneſſe, but in rage and choler, or elſe it is in a taunting, diſgracing, and deriding manner, and afterward when the paſſion is paſt, they are haile fellow well met with them. This kind of reproofe ſeeldome or neuer doth any good, it is ſo ſharpe and biting. So then to conclude this point, reproofe muſt not be too cold neither to hote and haſty. As Phyſicke that is miniſtred, if it be too cold, it never worketh: but if too hote, that it be ready to skald the mouth, the patient will never ſuffet it to deſcend into the ſtomacke, but both of them inſtead of doing Good, doe hurt: ſo it is in the matter of reproofe; which is the Phyſicke of the ſoule to cure the diſeaſes thereof, when it is ſeaſoned with wiſedome and diſcretion, and the golden meane obſerved between too much and too little: but if it be given too cold, Aurea mediocritas, Horat. lib. …. Ode 10. 1 Sam. 2.24.we can looke for no benefit to come thereof, as we ſee in the practiſe of Eli toward his ſonnes, 1 Sam. 2. on the other ſide if it be applied too hote, as the Diſciples would have dealt with the Samaritans, Luk. 9.54.to call downe fire from heaven to conſume them at once, no man will ſuffer it to go downe into the bowels of the belly, but diſtaſteth the reproofe and the reprover.
Thirdly, they that would be meanes to bring others to repentance or to godlineſſe, muſt firſt be ſuch themſelues, for aſmuch as otherwiſe we ſhall ſeeme to draw them in jeſt, to ſpeake one thing and to meane another, not indeed and in truth to deſire that which we make ſhew off. For what man, I pray you, will be diſſwaded from drunkenneſſe, by the perſwaſion of a drunkard? or who will regard the words of a blaſphemer, when he findeth fault with ſwearing? The perſon reprooved never regardeth or eſteemeth any ſuch reproofe, he never layeth it to his heart, but heareth it as words of courſe, and ſcoffeth at ſuch folly, as one ready to caſt the reproover in the teeth with the common proverbe, Luk. 4.23.Phyſition, heale thy ſelfe. If we would doe any good with our reprooving, and ſeeke the amendment of ſuch as goe aſtray, we muſt firſt caſt the beame out of our owne eye, Math. 7.5.and then we ſhall ſee cleerly to caſt out the mote out of our brothers eyes. Hence it is that the Apoſtle ſaith, Rom. 2.21.Thou that teacheſt an other, teacheſt thou not thy ſelfe? &c. Such therefore as goe about to perſwade others to a love of the truth, and of the houſe of God where the truth is publiſhed, muſt give an example to others, and be a patterne and preſident thereof themſelves, and ſo lead them the way. Thus the Prophet fortelleth the people ſhould do under the Goſpel, Zach. 8.21.Let us goe ſpeedily to pray before the Lord, and to ſeeke the Lord of hostes, I will goe alſo: as if they ſhould ſay, Come friends, come neighbours, let us goe to the houſe of God, to pray, to heare his word, to ſanctifie his Sabbaths, to learne his wayes, and I will goe with you, I will beare you company. Thus alſo doth the Prophet David Pſal. 111. as appeareth in the title, compared with the beginning of the Pſalme, Praiſe ye the Lord, I will praiſe the Lord with my whole heart: otherwiſe, we ſhall be like the Statues in the high way, which point the way to others, but never remove out of their place themſelves, or like our common ringers, who helpe to bring others into the Church, and then depart themſelves.
Laſtly, as we muſt call upon others, ſo we muſt be content to be called upon by others: eſpecially ſuch, whoſe calling is moſt familiarly to converſe together, as children, ſervants, and ſuch like. They muſt not, as the manner is, thinke amiſſe to be often admoniſhed by their Parents, Maſters, or Superiors, or eſteeme it any diſgrant or reproch to be pricked forward by the goad of exhortation, much leſſe ſay with the obſtinate and refractory, Let us breake their bandes, Pſal. 2.3.and caſt their cordes from us, but ſtoop downe our neckes to the yoake of God, and ſubmit our ſelves to diſcipline even from our youth. The Apoſtle Saint Peter ſaith, 2 Pet. 1.12.I will not be negligent to put you in minde of theſe things, though ye have knowledge, and be eſtabliſhed in the truth already. This anſwereth the Objection of ſome men, that boaſt they are able to admoniſh themſelves, and they know thoſe things already ſufficiently: for albeit they to whom Peter wrote, were well grounded and eſtabliſhed in the preſent truth, yet he would not ceaſe diligently to admoniſh them. And the Apoſtle Paul, though he were perſwaded of the Romans, that they were full of goodneſſe, Rom. 15.14.filled with knowledge, and able to admoniſh one another; yet was he bold by writing to put them in mind of theſe things, Phil 3.1.and it did not greeue him to write the ſame things to the Philippians, becauſe he knew that for them it was a ſure and ſafe thing. So that ſuch as are beſt furniſhed and well ſtored with good knowledge, with grace and goodneſſe, oftentimes find they have need to be whet up and put forward: and if ſuch as are moſt forward and furniſhed, need the ſpurres to be clapped to their ſides, much more others that are children in knowledge, backward in good things, rude and raw in the doctrine which is according to godlineſſe.
8. Let man and be…ſt be covered with ſackcloth, and cry, &c.) Here we have the ſumme and effect of the Kings Proclamation, that as the danger was common to all, which hung over their heads, ſo the meanes muſt be common to turne away the judgment, Doct. they muſt joyntly together put on ſackcloth, and call upon God. This teacheth, Prayer and faſting …uſt go together.us, that faſting and prayer muſt be joyned and goe hand in hand together. The truth of this appeareth by ſundry examples in the old and new Teſtament, as Iudg. 20 23. 2 Chro. 20.3.6. Math. 17.21. Luk. 2.37. 1 Cor. 7.5. Ioel. 2.15.17.
The reaſons are evident: for firſt, Math. 19.6.Whatſoever God hath coupled together, no man muſt put aſunder. This is a generall rule belonging to all Gods ordinances which he hath united. Secondly, faſting conſidered in it ſelfe is an outward ceremony, and cannot touch the conſcience, neither doth the kingdome of God conſiſt therein, Rom. 14.17. 1 Tim. 4.8.but it is a bodily exerciſe that ſevered from the ſpiritual profiteth little, 1 Tim. 4.8. Rom. 14.17. Thirdly the Conjunction of theſe is the right and ready mea…es to turne away the wrath of God from us, as Ezr. 8. I Proclaimed a faſt, that we might humble our ſelves before our God, Ezr. 8.21.23.and ſeeke of him a right way for us and for our children, and for all our ſubſtance. Fourthly, to make our prayers more available and effectuall, and that the Lord might be intreated of us, Ezra. 8.23.
The uſe hereof is firſt, Vſe. 1 to overthrow the Popiſh faſtings, which conſiſt in nothing but in outward abſtinence from fleſh onelyonly: as for humiliation of our ſelues before our God and afflicting of our ſpirits, as for ſolemne prayer and amendment of life, they are dead and buried, as if they were the carcaſſe of faſting, there is deepe ſilence of them, as of things impertinent and utterly from the purpoſe. Thus albeit they retaine the name of faſting, yet they have altered the nature of it; and albeit they make it meritorious, yet was it but a notorious mocking of God, a diſhonouring of him, and a deluding of his people.
Secondly, we receive from hence encouragement in performance of theſe duties yea comfort, and aſſurance that God will ſpare us, and ſave us, returne to us, if we returne to him, and turne away his wrath from us, Ezr. 8.23.as he did from theſe Ninevites. This we ſee how the Lord performed, Ezr. 8. We faſted and beſought our God for this, and he was intreated of us. Where we ſee faſting and praying ioyned together, and this benefit they found thereby, this was the ſucceſſe, they obtained a bleſſing, the Lord was intreated of them. If we practiſe theſe as we are commanded, we have his promiſe of mercy. If he be not intreated, it is becauſe we ſeeke him not aright, neither are ſufficiently humbled before him, but provoke him more by our faſting, then we did before, and ſo adde ſin unto us. O how great are our provocations of the Almighty, when his ordinances ſanctified to withdraw his wrath, ſhall be meanes to draw it farther upon us! and how farre doe our evill workes kindle his indignation againſt us and encreaſe his plagues, & cauſe him to double his ſtrokes upon us, when our beſt actions performed amiſſe, ſerve for no other end, but to turne us farther out of his favour, and to keepe his mercies from us! ſo that we deſerue juſtly a new plague for our faſting, if God were not gracious unto us. For what are our meetings in many places for the moſt part, but a mocke-faſt, as if we meant to deſpite God to his face, or as if we met together according to every mans fanſie, and not warranted by publike authority, nor urged by our owne neceſſity? Some are feaſting, while others are faſting. Some keepe it indeed as they doe keepe the Sabbath, neither reſting from their labours, not attending the worſhip of God, and ſo they make conſcience of neither. Some come ſweating and blowing into the houſe of God, from their owne workes, without any preparation of themſelves, or conſideration of the worke of God: where about they goe. Some are only fore-noone men; ſome againe onelyonly after-noone way. Some beginne, when others have halfe ended: others end when ſome have halfe begunne. Others come to Church betimes, but they bring the Devill at their elbowes, that lulleth them faſt aſleepe: ſo as they learne nothing, and ſerue as Cyphers onelyonly to fill up a place; for being preſent they were as good be abſent, nay better be abſent, becauſe they ſhould leſſe diſhonour God, ſhew leſſe contempt of the word, and give leſſe ſcandal to their brethren. Call you this a faſting to the Lord? Call you this an afflicting of our ſelves? or of our ſoules? Call you this a ſolemne repentance? Nay where is he almoſt that once mindeth amendment of life, or calleth his ſinnes to remembrance, or who ſaith to the eternall God, the Lord of heaven and earth, the King of Kings, as that ſervant ſayd to his Lord and Maſter an earthly King, Gen. 41.9.I call to mind my faultes this day? See then the cauſes why we are not heard! We uſe the meanes, but God regardeth us not, as Iam. 4. Iam. 4.3.Yee aske and receive not, becauſe ye aske amiſſe, and we doe not performe them aright. Behold then the true cauſe why Gods judgments often continue and his hand is ſtretched out ſtill; we remaine ſtill in our ſinnes. We faſt from food, but we faſt not from our offences. We abſtaine from the pleaſures of the things of this life, Heb. 11.25.but we abſtaine not from the pleaſures of ſinne which are but for a ſeaſon. What ſhould it profit to put on ſackcloth upon the body, and not to put off the pride of heart? to abridge out ſelves of naturall ſleepe, and to be ſpiritually aſleepe in ſinne? to put off our beſt apparell, and not to caſt off the old man which is corrupt through the deceivable luſtes? Object. It will be objected, it hath beene uſuall with Moſes and the Prophets, and the people of God, when his hand was heavy upon them by famine, or peſtilence, or the ſword, they faſted and prayed, and the plague ceaſed: why is it not ſo with us? we have faſted, but our plague continueth: is God changed, or is there any alteration in the Almighty? Anſw. I anſwer, there is ſome difference betweene the old Teſtament and the new: between his adminiſtration under the law, and under the Goſpel. For in the time of the law, he crowned the obedience thereof more and oftner with temporall bleſſings, as he recompenſed the diſobedience with temporall judgements, whiles the joyes of heaven, and the torments of hell were more darkly ſhadowed: whereas now in the ſunneſhine of the Goſpel, we behold Chriſt Ieſus with open face, the Kingdome of heaven is ſet open to all beleevers, and the judgment of the great day of the Lord, to which the vngodly are reſerved, is made manifeſt; and therefore his wrath is not now ſo fully and plentifully revealed from heaven againſt all ungodlineſſe and unrighteouſneſſe of men, neither doth he reward with earthly bleſſings ſo commonly ſuch as ſerve him.
But to paſſe this over, as not ſo proper for this place, let us enter into our ſelves, let us ſearch and try our own wayes, and we ſhall find the true cauſe in our owne hearts. For how ſhould we thinke or perſwade our ſelves, that God ſhould ceaſe his hand preſently, when we encreaſe our ſins dayly? Is it not juſt with him, to multiply his judgments upon us, when we multiply ſin upon ſin? or ſhould we looke to have him repent of the evill, when we will not repent of our evill? We ſhould doubtleſſe ſee an other manner of ſucceſſe and bleſſing of God upon our praying and faſting, and humiliation: if we did as the people of God were wont to doe, we ſhould ſpeed as they were wont to do, the Lord would deale with us as he dealt with them: but foraſmuch as we be not like to them in the one, no marvaill if we be not like them in the other.
Laſtly, ſeeing the people of God were wont in ſolemne times of humil…ation, and profeſſing of their repentance to joyne together prayer and faſting, the one giving the right hand of fellowſhip to the other: let us ſtirre up our ſelves to call upon his name: but how? Not as ordinarily we doe, but as our faſting is extraordinary, ſo ought our prayers to be alſo, in regard of continuance, in regard of zeale, in regard of confeſſion of the ſinnes of all ſorts, of the Miniſtery, of our ſelves, of our families, Dan. 9.3.7.8.of our fathers, of our Princes, of our people, and of our whole land. For all our faſting is nothing worth without this. Faſting is no part of Gods worſhip, but onelyonly joyned to prayer to be an helpe unto it, or as a wing to mount is up toward heaven, and make it aſcend into the preſence of God. Prayer is avaylable without faſting, becauſe it is a lifting up of the heart to him: but faſting never without prayer, becauſe it goeth not beyond the outward man. Prayer is a ſpirituall exerciſe of our faith, wherein, as in an acceptable ſacrifice, God delighteth; but faſting is a bodily exerciſe, which in it ſelfe pleaſeth not God, who is a Spirit, Ioh. 4.24.and they that worſhip him muſt worſhip him in ſpirit and truth. God being of a ſpirituall nature requireth a ſpirituall ſervice and agreeable to his nature.
And cry mightily vntounto God.) This is the life, and the very quinteſſence of all the great abſtinence before commanded. For what had it availed to cover themſelves with ſackcloth and aſhes, and to abſtaine from food, had they not uſed prayer to God to crave mercy and forgiveneſſe at his hands? Yea, this is the end of private or publike faſtes, that we ſhould call upon God the more fervently and effectually. They are not preſcribed (as hath beene ſhewed) as parts of Gods ſeruice, for whether we eate, we are never the worſe; or whether we abſtaine, we are not at all the better, in reſpect of any religion or holineſſe that conſiſteth in them, but onelyonly as they are meanes to further us in his ſeruice. Now in theſe words, we muſt obſerve three things, the matter, the manner, and the object: that is, their prayer, their zeale, and the perſon to whom they prayed: their prayer is noted by their crying: their zeale by doing it mightily; the perſon to whom they prayed, unto God. Let us conſider theſe in order. The firſt is the matter, they prayed, they cryed; the end is that thereby God might turne away from his fierce wrath. Doct. This teacheth us, that prayer is a principall meanes appointed and ſanctified of God to remove his judgements. Prayer is a meanes to remove Gods judgments.This is as it were the tongue or voyce of repentance. The prayer of this people was more worth a thouſand times, than the crying of the beaſts, and the loud noyſe of men, women, and children. They cryed, they cryed mightily, they cryed to God. This the heathen by the light of nature have confeſſed. The Marriners acknowledged this to be the only meanes to obtaine mercy at the hands of God, Ion. 1.6.and to remoove his judgement, when they were like to periſh. So did Pharaoh, he was glad to fly to it in his miſery and calamity, Exod. 8.28.Pray for me and for my people to the Lord, that this plague may depart. So it was with Ieroboam, little better than the former, 1 King. 13.6.1 King. 13. So it was with Simon the forcerer; they all thought it was the readieſt way to remove his judgments from falling upon them. Behold ſundry examples of this truth in traveilers, in captives, in ſicke men, in ſea-men, and ſundry other troubles, of which the Prophet ſaith, They cryed unto the Lord in their troubles, Pſal. 107.6.13 19.28. Amos. 7.2.3 4.5.6.and he delivered them out of their diſtreſſes. We ſee this oftentimes in Moſes the ſervant of the Lord, when he praied for the Iſraelites, Exod. 32. Numb. 14. Yea ſo forcible were his prayers with God, that they after a ſort tyed up his hands, that he could not ſmite, but ſaid, Exod. 32.10.Let me alone, that I may deſtroy them. So Gen. 19. he ſaid to Let, I can doe nothing, till thou art gone: and Exod. 17. Gen. 19.22.the prayer of Moſes prevailed more for the overthrow and deſtruction of the Amalekites, than the ſword of Ioſhua and the people.
The reaſons are, Reaſ. 1 firſt it hath a promiſe of bleſſing to ſuch as uſe it a right, Math. 7. Pſal. 50. We do not beat the aire, nor build upon the ſand, our labour in the fire, Pſal. 50.15.when we pray unto him, but we lay a ſure foundatiō upon the certaine rocke of his promiſe, Math. 7.7.which ſhall never faile us, who hath ſaid, Aske, and ye ſhall receive. Secondly, our ſinnes cry up to heaven, pierce the cloudes, Gen. 18.20. & 4.10.come into Gods preſence, and call for vengance, Gen. 18. Our prayers cry to God for mercy, and drowne the noiſe of our ſinnes, that the cry of them cannot be heard, though they cry never ſo loud. Thirdly, we obtaine not, becauſe we aske not aright, Iam. 4. We aske and receive not, Iam. 4.3.we ſeeke and find not, but the cauſe is not in God, the fault is in our ſelves.
Vſe. 1. This reproveth ſuch as pray not at all, Vſe. 1 nor deſire to have conference with God, as if they ſtood in no need of him, as if they enjoyed all things by their owne labour, as if they did not live and move by his bleſſing, as if it were not in his power to ſtoppe our breath, when we muſt goe hence and be no more; and as if any thing could do us good without a ſanctifying of the creature to our uſe; Pſal. 14.4.whereas he can take away the ſtaffe of bread, whenſoever it pleaſeth him. All theſe ſhould be motives to move us to paryer. Rom. 10.13.The Prophet maketh this the note of Atheiſtes, they call not upon the Lord. If a man ſhould be waighed in this ballance, alas how many would be found to light, and if whoſoever would be ſaved muſt call upon the name of the Lord, how many are there, that ſtand not in the ſtate of ſalvation: becauſe they know not what prayer meaneth, it is a ſtranger to them, and they unto it.
Secondly, it is our duty to practiſe this duty, to call upon his holy name. But it may be ſaid, what needeth prayer? God hath foreappointed what to do, and our prayer cannot altar Gods purpoſe & decree; which is unchangable. I anſwer, we do not pray to chage Gods decree, but to ſhew our obedience & faith toward God. It pleaſeth him to try them this way, whether as his children they will depend upon him or not. Again it may be ſaid, He knoweth what we need: what need we then to put him in mind, as if he had forgotten to ſhew mercy? I anſwer, we do not pray to teach God any thing that he knoweth not, neither to bring to his remēbrance, what he hath forgotten: yet this ought to be farre from diſcouraging of us in prayer, and from ſtopping our mouthes, Math 6.8 9.that it rather openeth them wider: for aſmuch as therefore we ought to be encouraged in prayer, becauſe our heavenly father knoweth whereof we have need: and thus our Saviour reaſoneth, your father knoweth your neceſſities, after this manner therefore pray ye.
Thirdly, continue in prayer, & ſupplication without ceaſing, and never give over, to be his remembrancers: ſuch praier evermore hath mercy joyned with it. This doth our Saviour teach, Luk. 11 8. & 18.1.5. Math. 15.22.24.26.I meane this perſeverance by ſundry parables of the poore widow, & of the vnjuſt, judge, Luk. 18. of the friend that did lend three Loves, Luk. 11. & by the example of the woman of Canaan who followed our Saviour, and would not give him over, till ſhe had obtained, Math. 15. And the rather ought we to do ſo, becauſe ſometimes God will proove our faith, patience, obedience and conſtancy: ſometimes, to make us more earneſt in prayer, for we are to dull & cold, & muſt be ſtirred up: ſometimes, to teach us the value and price of the graces of his ſpirit; becauſe ſuch as are ſoone and eaſily obtained are oftentimes diſpiced, or at leaſt leſſe regarded, and not ſo carefully preſerued: ſometimes, to make us more watchfull and heedfull, that we might not eaſily looſe them, when we have them. The Prophts themſelues complaine oftentimes, that God heareth them not, that they have called day and night, and are weary of their crying. Wherefore? not that he will not heare; much leſſe that he cannot heare; but that his mercy might the more appeare: for the greater our neceſſity is, the more is his power and mercy ſeene: ſometimes he delayeth us, Iudg. 7.2to teach us to renounce all confidence in the fleſh, as Iudg. 7. the Lord ſaid to Gideon, The people that are with thee, are to many for me to give the Midianites into their hands; leaſt Iſrael make their vaunt againſt me and ſay, mine hand hath ſaved me: ſo would it be with us, if we had alwayes helpes at hand, 2 Cor. 1.9.10and 2 Cor. 1.9.10. that we ſhould not truſt in our ſelues, but in God which raiſeth the dead. Laſtly ſometimes we are differred, that our danger being the greater wherein we are, his glory might be the greater in our deliverance. As the skill of the Phyfition is moſt ſeene in moſt deſperate diſeaſes, and of the Surgeon in the deepeſt woundes: for what great knowledge in his art doth he ſhew in curing the ſcratch of a pin, or a little razing of the skin? ſo the power of God is moſt of al ſeene, in delivering of us from troubles & dangers, wherein we have lienand languiſhed, a long time, and from thence alſo ariſeth his glory.
Laſtly, it is our duty to give thankes to God, when he hath heard us, as Pſal. 50. I will deliver thee, and thou ſhalt glorifie me. Our owne wants and neceſſities conſtraine us oftentimes to remember the former precept, Call upon me: but our deliverances cannot make us remember the latter clauſe, thou ſhalt glorifie me. We are ready with the Lepers to opon our mouthes for mercy, but our mouthes are ſoone ſhut when we ſhould give him the glory, Luk. 17.12.and we quickly forget his goodneſſe with the ſame Lepers. There is no triall of our ſelues by prayer in our wants, for it is often forced, not free: wreſted, not voluntary: but rather by our thankeſgiving: whether we make conſcience of our duties to God, or not. Forced prayer is no prayer. As he loueth a cheerefull giver, ſo he loveth a cheerfull prayer. O how often was the Prophet David in praiſing God! how doth he provoke his owne heart not to forget his benefits! and others, O that men would praiſe the Lord for his goodneſſe, Pſal. 116.12.103. & 107.8and for his wonderfull workes to the children of men!
Cry mightliy.) Hitherto of the firſt point, the matter or ſubſtance of the Kings cōmandement they muſt all zeale. The pray, Doct. from the higheſt to the loweſt the ſecond point ſolloweth, Prayer muſt …e ſeruent.the maner of their pray, mightily, this noteth their danger was certaine, & in a manner preſent, therfore their prayer muſt not be cold. Hence we muſt obſerue, that it is not enough to pray, but prayer muſt be earneſt & fervent. Hereunto commeth the double and trebled commandement of Chriſt, to aske, to ſeeke, to knocke, which repetition importeth and impoſeth upon us this fervency. True it is, that prayer joyned with faſting ought to be earneſt too fold; but though it go alone without faſting, yet it muſt not go alone without fervency of ſpirit. The Apoſtle Iames ſpeaking of ordinary prayer teacheth, that the prayer of a righteous man prevail…th much, Iam. 5.16.17.if it b…forment, not otherwiſe. This he proveth by the example of Elias, …e prayed earneſtly that it might not raine, and it rained not on the earth by the ſpace of three yeares and ſixe m…th…, &c. And leaſt any ſhould pretend, that he was a great Prophet and in high favour with God, no marveil therfore if his prayer prevailed, who raiſed the dead to life, and brought fire from heaven, as alſo he obtained that the heaven ſhould be as braſſe and the earth as jron; but all cannot be like to him, every Chriſtian cannot be an other Elias; beſides his prayer was extraordinary. The Apoſtle anſwereth, that notwithſtanding his great graces, yet he was a man ſubject to the ſame paſſions & infirmities that others are, and yet God heard him. And true it is, his prayer was extraordinary in regard of the manner; we cānot pray that the heaven ſhould not give rain, nor the clouds ſenddown their ſhewres becauſe we have not that ſpirit which he had; but we muſt have the ſpirit of Sanctification to pray …ervētly, as he did, or elſe we ſhal never be heard as he was
The reaſons, Reaſon. 1 firſt God looketh not onelyonly what we do when we come before him, but how we do it, he regardeth the ma…ner as well as the matter, not only that we do good things, but that we do them well. For as we muſt take heede not only what we hear…, Mar. 4.24. Mark. 4.24. Luk. 8.18.but likewiſe how we heare, Luk. 8.18. ſo we muſt looke to our ſelues, that we pray, & what we pray; but withall how we pray, ſeeing we muſt faile neither in the one, nor in the other. Secondly the Lord only loveth zealous ſervants, that …erue him faithfully and ſervently, as he is ſayd to love a cheerfull giver, 2 Cor. 8. Thirdly cold ſuiters among men teach them to deny ſuch ſuites. If a man come to our dores and b…g coldly, as if he cared not whether he ſpeed o… not, who will take any pittie or have compaſſion on ſuch perſons? and ſhall we thinke that God will regard thoſe that regard not in what cold and careleſſe manner they preſent themſelves before him? Laſtly, he is curſed that doth any worke of the Lord negligently: yea ſuch as are luke-warme ſhall be ſp…ed on… of his mouth, Rev. 3.16.R…. 3. Such are they that ca…e not which …dge for w…rd, whether they obtaine or not obtaine. Theſe are dead prayers, without life, as of dead men without breath.
This reproveth ſuch, Ʋſe. 1 as come negligently to the throne of grace; never conſidring how they pray; neither before whom they pray; neither have any feeling at all of their owne wants and neceſſities: and therefore no mar. veil if they receive nothing; … Ier. 47.10.but go away empty: as Ier. 48. Curſed be he that doth the worke of the Lord deceitfully: ſuch do moſt of all deceive themſelues. Theſe are they that draw nigh to God with their mouthes, and honour him with their lippes, but their hearts are farre removed from him: Cauſes of cold prayers.in vaine doe ſuch worſhip him, Math. 15. If any deſire to know what are the cauſes of ſuch could and liveleſſe prayers, they are theſe eſpecially: firſt ignorance of the nature of God, of his piercing eye, and of his powerfull hand, and of his glorious preſence, filling all places, and ſearching all hearts, and beholding all perſons, how they ſtand before him. Secondly want of faith, the root of all evill: Heb. 4.2.for our prayers do not profit, becauſe they are not mixed with faith in them, that make them, as the Apoſtle ſpeaketh of hearing the Goſpel, Heb. 4. For faith is the life of every part of Gods worſhip. Thirdly, confidence in the fleſh, and not truſting in the living God, and looking for all good things from him. Such are they that truſt in their wealth, and boaſt themſelues in the multitude of their riches, which as ranke thornes do ſo choke them, and as heavy burdens do ſo preſſe, and oppreſſe them, that they cannot lift up their hearts to God, Eph. 5.5.from whence our helpe cometh. A covetous man, which is a worſhipper of Images, can never make a fervent prayer, he is ſo taken in the ſnare of his owne ſubſtance; whereby he is drowned in perdition and deſtruction: Fourthly, the corrupt iudgement of the ſinful world that hate zeale to the death, and cannot abide ſuch as are zealous: but as the frendſhip of this world is enmity with God; Iam. 4.4.ſo whoſoever will be a friend of the world maketh himſelfe the enemy of God, Iam. 4. So the beholding of the proſperity of the wicked men; that either pray not at all, or elſe if they pray, are neither hote, nor cold, but are newters or indifferent men, who if they proſpe… here, regard not what become of them hereafter: that ſay, 1 Cor. 15.32.let us eate and drinke, for to morrow we ſhall dy. 1. Cor. 15. But our hope is not in this life onelyonly; but we muſt looke to the recompenſe of reward, and caſt a ſure and ſteadfaſt ancre in heaven. Laſtly, to lye in ſome knowne ſinne. This either ſtoppeth our mouthes; that we cannot ſpeak; or powreth water upon our prayers, that our praiers have no heat in them; but are frozen with the cold of our corruptions. Our daily prayer therefore muſt be to God the ſearcher of all hearts to clenſe us from our ſecret ſinnes.Pſal. 19.12.
Secondly, learne from hence: what it is that ſeaſoneth every worke of God: preaching, hearing, receiving the Sacraments, prayer and the reſt; without zeale they are nothing worth. Prayers are not commended for their length, nor for often repetitions of one and the ſame thing: Math. 6.7.for the heathen thinke to be heard for their much babling: neither are they accepted; becauſe they are cunningly and curiouſly compiled; as if we were Orators; not Chriſtians; pleaded at the barre for our f…e; not ſhewed the fruit of our faith: ſought to pleaſe the eares of ignorant men; not to pierce the eares of the eternall God. The Apoſtle would not preach to men in the entiſing words of mens wiſedome, 1 Cor 2.4.but in demonſtration of the ſpirit and power: and ſhall we dare to ſpeake unto God in a floriſhing and fooliſh ſtile, to tickle the eare, as if we ment to ſhew our skill in Rhetoricke, rather then commend our ſuites to God? That which giveth a grace to our prayers, is the ſpirit of zeale; without this they are as ſounding braſſe, they can profit us nothing, neither aſcend to the preſence of God.
Laſtly, in every duty labour to be zealous. For as it is in prayer, ſo it is in the worſhip of God, zeale is the ſalt that ſeaſoneth the ſame, and without it every worke hath loſt his Savour. It is ſtrange to conſider, how in worldly duties, the more earneſt a man is, the better he is accounted and accepted. He that is earneſt in his maſters buſineſſe, is judged a good ſeruant: he that is earneſt in his Prince affaires, is rewarded as a good ſubject: he that is earneſt in his fathers cauſe, is eſteemed as a good child: onelyonly in the matters of God, wherein we ſhould be moſt forward, who ſhould be maſter, and Father, and King and all unto us, I wot not how his ſervants, children, and ſubjects are reviled and reproched for their zeale. Nevertheleſſe we muſt not be offended nor diſcouraged for the taunts and evill reports of the world, but be ready to walke through good report and evill report, that we may pleaſe him who hath ſet us in his ſeruice. OnelyOnly we muſt learne how to direct our zeale aright: for there are extremes on both ſides. As it may be too cold, ſo it may be too hote and fiery, the meane is beſt, that we may be aright zealous of good workes. Tit. 2.14.There is an ignorant zeale, Ioh. 16.2. Gal. 1.14. there is an idolatrous zeale; Phil. 3.6.ſuch was theirs that cut and mangled themſelues till the blood guſhed out, Act. 26.11.1 King. 18.28. and that would burne their children in fire, and offer them in honour of their deviliſh goddes, Ier. 7.31. here is an hypocriticall zeale, ſuch as was in the Phariſees, that did compaſſe ſea and land to make one a proſelite, that is, one of their owne ſect, Math. 23.13. There is a zeale more damnable and vile than all the reſt, of ſuch, who contrary to their own conſcience and knowledge, do violently reſiſt, and maliciouſly oppoſe themſelves againſt the Goſpel and the profeſſors thereof; this was in the curſed and proud Phariſees that oppoſed themſelues againſt our Saviour, & committed the ſin againſt the holy Ghoſt, which ſhal befor given neither in this life nor in the life to come, Math, Math. 12.32.12.32. That our zeale therfore may be good, Rules to be obſerved to make our zeale good.firſt the matter muſt be good, Gal. 4.18. our zeale is good, if the thing be good; otherwiſe if the matter be evill, the more earneſt it is, more ſinful it is: his indeed rather choler then zeale. Secōdly, true zeale beginneth with our ſelues and in our ſelues, & frō thence proceedeth to others. They are the moſt skilful Phyſians and beſt able to heale others, who have wrought a cure upon themſelues, Luk. 6.42. againſt this rule do all hypocrites offend. Thirdly, we muſt make greateſt account of the greateſt matters, Math. 23.23. Such do erre herein that are hote & haſty in matters of ceremony, but altogether cold in matter of ſubſtance: theſe neglect the body, & catch after the ſhadow; they ſtraine at a gnat and ſwallow a Camell, Math. 23, 24. Fourthly, it behoveth us to looke firſt of all to the heart and to clenſe the inſide, Ier, 4.14. Iam. 4.8. that ſo the outſide may be cleane alſo, Math. 23.26. or elſe it is no zeale but hypocrity. Fiftly, Math 23.4.We muſt be more ſtrict and preciſe to our ſelues then to others, and give more liberty to them then we will take to our ſelues. Let not us be as the Phariſes, who bound heauy burdens and greeuous to be borne and laid them upon other mens ſhoulders, but themſelues will not move them with one of their fingers, Math. 23.4. Let us rather follow the example of Abraham, Gen. 14.23.24. and of the Apoſtle Paul, 1 Cor. 4.12. 1 Theſſ 2.9. with 1 Cor. 9.6.14. 1 Tim. 5.18 Sixtly true zeale condemneth, and reproveth ſinne without reſpect of perſons, in their acquaintance; as well as in ſtrangers, in their friends; as well as in foes, in the higher as well as in the lower ſort; Math. 16.23. Gal. 3.…. Iob. 29.8.9. But many offend and are partiall againſt this rule, and are afraid of the face of the mighty. Seventhly, we are to be moſt fervent in Gods cauſes. This was the commendation of Moſes, though he were as meeke as a lain be in his own cauſe, the meekeſt upon the face of the earth, Numb. 12.3. but in caſe of Idolatry and worſhipping the golden calfe, his wrath waxed hote: he caſt the Tables out of his hands, he brake them in pieces, he burnt the Calfe in the fire, he ground it to powder, and being ſtrewed upon the water, he made the Iſraelites drinke of it, Exod. 32.19.20. This is otherwiſe in the greateſt number, who practiſe the quite contrary. They are as hote as fire in their owne private matters, but as cold as ice in things pertaining to the honour and glory of God. Let a ſeruant offend his Maſter in the leaſt trifle, and neglect his buſineſſe any way, how is he moved and his rage kindled? but, if he tranſgreſſe the Commandement of God and neglect his worſhip, he is never touched or troubled at it, Ma…h. 15.6.…he never reproveth him for it: what is this; but to make the commandement of God of none effect by their tradition? Laſtly, albeit zeale be requiſit and neceſſiry for all Chriſtians, yet it muſt be alayed and tempered with mercy and compaſſion, conſidering our ſelues, leaſt we alſo be tempted, Gal. 6.1.2. being humbled in our ſelues for thoſe ſinnes which we eſpy and cenſure in others. It is noted of Chriſt our Saviour, when the Phariſees murmured becauſe he would heale on the Sabbath day, Mark. 3.5.that he looked angerly about him, and yet he ſorrowed for the hardneſſe of their hearts. Here anger and ſorrow meet together, and ſo they ought to doe in us.
Cry unto God.) Hitherto of the ſecond point, the manner of their prayer; they cried mightily: now we come to the third point: the object of prayer, to God, that is, the true God. Ion. 1.5.The Mariners mentioned in the firſt Chapter cryed every man to his God, but none of them to the true God, Doct. and therefore they laboured, but all in vaine. This teacheth us, Prayer muſt be made to God onelyonly.that prayer muſt be directed unto the true God only, Gen. 4.26. Pſal. 50.15. & 107.6. Math. 6.9. Dan. 9.4. 2 Chro. 20.6. Act. 8.22.
The reaſons are apparently drawne from the nature of God. For firſt he onelyonly is able to heare and to helpe. Reaſon. 1 He is infinite in power, and nothing is to hard for him, nothing unpoſſible to him. Secondly, In regard of his knowledge, he ſearcheth the heart, who made the heart, and underſtandeth our thoughts and imaginations a farre off. Thirdly, He only is preſent in all places, Ier. 23.24. Eſay. 66.1.that none can hide himſelf in ſecret places that he ſhall not ſee him; he filleth heaven and earth, the heaven being his throne, and the earth his foot ſtoole, Eſay. 66.1. Fourthly, Faith and prayer go together, and therefore it is called, the prayer of faith, Iam. 5.15. We beleeve only in God, therefore we muſt pray onelyonly to him. The Apoſtle therefore having ſhewed, that whoſoever calleth upon the name of the Lord ſhall be ſaved, Rom. 10.13.14.he addeth, but how ſhall they call upon him, in whom they have not beleeved?
Firſt of all; Ʋſe. 1 this reproveth the ſacriledge of the Church of Rome, that robbe God of the honour due to his name, and give that to the Saints departed, and to Angels which is proper unto him. To him all the faithfull, Patriarkes, Prophets, and righteous men have prayed & been heard: and we have ten thouſand places by which we are warranted and willed to doe the like. Our Saviour cammandeth us to go to our Father which is in heaven, Math. 6. The contrary practiſe hath neither Precept, nor example nor promiſe, nor threatning againſt any that refuſe it, nor puniſhment upon any that hath neglected the performance thereof. Thus the Prophet ſpeaketh, Thou, Eſay. 63.16.O Lord, art our Father, though Abraham be ignorant of us. David freely confeſſeth, Pſal. 63.25.that he had none in heaven but God and none upon earth that he deſired beſide him. The Church of Rome hath gotten more knowledge then ever this Prophet had, and they are not aſhamed to profeſſe that they have …no in heaven then God, & other mediators in whom they put their truſt beſides him. Such lye under an heavy curſe: Ier. 17.5. & … 17.for curſed be the man that truſteth in man, and maketh fleſh his arme, and whoſe heart departeth from the Lord. What do theſe but forſake God the fountaine of living waters, and hew out to themſelues broken ciſternes that can hold no water. Into both theſe miſcheifes the Romiſh Synagogue falleth by praying to Saints and Angels. If the bleſſed virgin, the Apoſtles and Saints in heaven did know, what theſe Idolaters and Saint-worſhippers doe to them on earth, doubtleſſe they would abhorre this deteſtable derogation from the glory of God, as much as Paul and Barnabas did the peoples offering to doe ſacrifice to them, Act. 14.14.nay much more as their knowledge (being glorified) was greater, and their zeale of Gods glory more fervent then before, in the dayes of their fleſh.
Secondly, it reproveth ſuch as neglect wholly or for the moſt part this duty, as not belonging unto them, or as not neceſſary, or as if God had never required it, or ſpoken word of it, or as if his faithfull ſervants had never practiſed it: Whereas the Lord preſſeth no duty more earneſtly; the Scripture expreſſeth no duty more commonly, and the Godly have performed no duty more conſtantly. But from whence commeth this retchleſſeneſſe in ſo plaine a matter, and the diſregarding of ſo holy an exerciſe, ſo often commanded, and ſo profitable to our ſelves? Surely it proceedeth either from ignorance, to make the beſt of it, which yet excuſeth not; or diſability, or prophaneneſſe, or from contempt, or from deriding, of all good things in ſuch as delight in them, or from poſting it over to the Miniſter, or from lying in ſome knowne ſinne, or from an evill cuſtome and continuance without reading or praying in their houſes. To conclude this point, we muſt obſerue two rule. Firſt it is not enough to bid others pray for us, as did Pharaoh, Ieroboam, Simon Magus, and ſome others, but we muſt pray our ſelues. We muſt learne this knowledge. As Parents will not have their children require others to requeſt them to grant ſuch things as they want, but will accuſtome them to come boldly themſelues: ſo it is with our heavenly Father. He will not have us to depend upon others to ſpeake unto him for us, but he will have us come to his throne our ſelues, with ſuch reverence and boldneſſe as behoveth children to come to their fathers. Secondly we ought not to pray in company onelyonly, for that many times is hypocriſie. The greateſt ſort reſt in comming to the Church, in hearing the Word, in receiving the Sacraments, in being preſent at the prayers of the Church, and in doing as others do; but over and above this we muſt pray in ſecret between God and our ſelues, that he which ſeeth in ſecret may reward us openly. He that never prayed but in company, never prayed in ſincerity. If we have the ſpirit of ſupplicatiō, we muſt ſequeſter our ſelues from others, for private meditation: as our Saviour both inſtructed others; and practiſed himſelfe. Math 6.6.Touching others, he willeth us to enter into our Cloſet, and ſhut the dore, Math. 6. and to pray to our father in ſecret. Luk. 6.12.And touching himſelfe. He went out into a Mountaine to pray; and continued all night in prayer: and was oftentimes a…one by himſelfe, as we ſhewed before.
Laſtly, come often to Gods throne, as children do to their father, accounting it a neceſſary duty, Iam. 5.13.not arbitrary or left at our liberty, as Iam. 5. Is any among you afflicted? let him pray. Neither let any man pretend the difficulty. The more hard it is, the more excellent, and the greater labour ſhould we employ to be able to do it. If an earthly Prince ſhould make Proclamation among the loweſt & meaneſt ſort of his ſubjectes, that whoſoever would come to begge ſuch a mannor at his hands, and put up his petition for it, ſhewing his caſe and laying open his poverty: there is none ſo ſimple or ſo ſhallow but he would find wordes and matter enough to plead for himſelfe. Why then are we not ſo wiſe for the ſoule, as we are for the body? for the life to come, as for this preſent life? for heaven, as we are for the earth? for eternall things, as we are temporall? Let us therfore draw neere to God, and he will draw neere vntounto us: he is more ready to heare then we are to ſpeake; to grant then we are to aske; to open then we are to knock: True it is, he is often found before we ſeeke after him, and when we aske one bleſſing he is ready to grant many; yea more then we deſire: and we make an end of asking before he doth of granting, Gen. 18. yet if we enioy the things of this life when we refuſe to pray for them, and reſolue not once to open our mouthes unto him, all ſuch bleſſings are turned into curſes, as he threatneth, Mal. 2.2.
Yea, let them turne every one from their evill wayes.) It was not enough for theſe Ninevites to pray, to pray fervently, to pray unto God, but they muſt turne every one from his evill way. This is neceſſary to be annexed as a companion to the former. For as faſting is nothing worth without prayer, ſo prayer is nothing worth without repentance. Doct. This teacheth, that no prayer is acceptable to God, No prayer accepted but of the righteous. Pſal. 145.19.but the prayer of the penitent, & of ſuch as walke before him in holineſſe and righteouſneſſe. The Prophet teacheth, that he will fulfill the deſires of them that feare him, 1 Tim. 28.he will heare their prayers alſo, and ſaue them: as if he ſhould ſay, theirs and no others. The Apoſtle willeth, that men pray every where, lifting up holy hands, without wrath and doubting. Iam. 5.16.Thus alſo another teacheth, that the prayers of a righteous man availeth much. If then it be not the prayer of a righteous man, it is not the prayer of faith, and without faith it is unpoſſible to pleaſe God, Heb 11.6.
The reaſons are many that ſhew the cauſes wherefore God regardeth not a wicked mans prayer. Reaſ. 1 Ioh. 9.31.For firſt God heareth no ſinners, Ioh. 9 but if any be a worſhipper of God and doth his will, him he heareth. Secondly, ſinne ſepareteth from God, and divideth between him and us, Eſay. 59.2. 2 King. 4.40and defileth all our prayers. This the Prophet teacheth, Your iniquities have ſeparated you and your God, and your ſinnes have hid his face from you, that he will not heare. As then the children of the Prophets, having gathered wild gourds, cryed out, there is death in the pot: ſo when we mingled our prayer with the ſowre herbes of iniquity; we may cry out, death is in our prayer. Thirdly, our perſons muſt pleaſe God, before our Prayers can be accepted. Gen 4.5. Mal 1.8. & 3.3.God had no reſpect to the perſon of Caine, becauſe he was of that evill one and came in hypocriſie into his preſence, and therefore he accepted not his offering; but unto Ab…l and Tit. 1.15.to his offering he had reſpect: ſo the Apoſtle teacheth, that to the pure all things are pure, but unto them that are defiled and unbeeving, is nothing pure, but even their mind and conſcience is defiled.
To apply theſe things to our ſelues: Ʋſe 1 Firſt it teacheth that the prayer of the wicked is abominable before him: the ungodly are not accepted in his ſight. If we incline our hearts to wickedneſſe, the Lord will not heare us, Pſal. 66. Pſal 66.18.nay the more we pray, the more we ſinne, if we be impenitent. Therefore the prayers of ſuch are abominable as Solomon teacheth in many places. He aſſureth us, that the ſacrifice of the wicked is an abomination to the Lord, Pro 15.29. & 28.….but the prayer of the upright is his delight: and after, the Lord is farre from the wicked, but he heareth the prayer of the righteous: and chap. 28. he that turneth away his eare from hearing the Law, even his prayer ſhall be abomination. Albeit ſuch may and do often cry in his eares with a loud voyce, Ezek. 8.18.yet he will not heare them, Ezek. The wicked therefore are out of hope of obtaining for their comfort the things that they pray for: nay they farther provoke God to the confuſion of their faces by their mock-prayers: This anſwereth an objection which the wicked may make: God hath commanded us to pray, and hath promiſed to heare us: Ob. we obey and yet we are not heard. I anſwer, God never commanded thee to pray, Anſw. God never commanded a wicked man to pray.he never made promiſe, nor halfe a promiſe, nor peece of a promiſe to a wicked mans prayer, ſo long as he continueth ſo. Search the whole booke of God, and tell me where the Commandement or promiſe is to be found? I can produce a thouſand curſes againſt the ſoule of the ungodly, and where he expreſ…y threatneth he will not heare them, and that his prayer is abominable: but I cannot find either Commandement for the ungodly to pray, or comfort for them that they ſhall be heard and helped in their prayer. He that bringeth his gift to the Altar and there remembreth his brother hath ought againſt him, Math. 5.23.24.muſt leave his gift before it and goe his way to be firſt reconciled to his brother: and ought not they when they come to pray before the Lord, the ſearcher of all hearts, and remember the Lord hath a controverſie againſt them, leave his worſhip for a time and go firſt to be reconciled to him, and that much more, before they preſume to call upon him with their wicked hearts? How many are there, that thinke it enough to come to the houſe of prayer, as if there were ſome vertue or inherent holineſſe in the place! but be not deceived, when we tread in the Lords Courts, if we leave not our ſinnes behind us, we were better leave our ſelues behind alſo: foraſmuch as he that maketh prayer without repentance, is as if he mingled wholeſome meat with ranke poyſon.