Sermon on Day of Fasting, Sermon

Sermon on Day of Fasting · Sermon

A SERMON PREACHED AT S. PAƲL COVENT-GARDEN. On the late Day of Faſting & Prayer. NOVEMB. 13.

By SIMON PATRICK, D.D. Rector of the ſaid Pariſh, and Chaplain in Ordinary to his MAJESTY.

IMPRIMATUR,

Guil. Jane, R. P. D. Hen. Epiſc. Lond. a Sacris Dom. Nov. 23. 1678.

LONDON: Printed by R. E. for J. Magnes and R. Bentley, in Ruſſelſtreet in Covent-Garden, near the Piazza. 1678.

TO THE Inhabitants OF THE PARISH of S. Paul Covent-Garden.

THis Sermon being Printed, meerly becauſe many of you have deſired it; I hope you intend it ſhall not loſe its Fruit, but be imprinted in your Memories, and on your Heart. It is plain, as becomes the Habit of a Mourner; but what it wants in Ornament, it makes up, I truſt, in honeſt affections, and ſubſtantial endeavours to do you good: and if it be received into honeſt and good hearts, may conduce much to your happineſs here and hereafter. I pray God it may; and beſeech you every day to commit the cuſtody of your ſelves, ſo ſeriouſly unto him in welldoing, that you may every one of you be able to ſay boldly, The Lord is my helper, and I will not fear what man ſhall do unto me: Nay, you may have that comfortable hope which S. Paul had, and ſay with him, 2 Tim. IV. 17, 18. I was delivered out of the mouth of the Lyon: And the Lord ſhall deliver me from every evil work, and will preſerve me to his Heavenly Kingdom. Amen.

p. 1Jeremiah XIV. 9. latter part.

Yet thou, O Lord, art in the midſt of us, and we are called by thy name, leave us not.

THE occaſion of our ſolemn meeting at this time is, an Information that hath been given (as we are told in the Proclamation which called us hither) of an horrible deſign againſt the life of his Sacred Majeſty; which muſt needs have drawn along with it ſuch fatal conſequences, had it ſucceeded, as would have endangered the ſubverſion of the Proteſtant Religion, and Government of this Realm: which God of his infinite mercy hath hitherto prevented, and it is to be hoped will prevent for the future.

Theſe Reaſons have moved the Parliament to deſire, and His Majeſty to grant and appoint, that this day be ſet apart, for the imploring the mercy and protection of almighty God to His Majeſties Royal Perſon, and in him to all his loyal Subjects: and to pray that God would bring to light more and more all ſecret Machinations againſt his Majeſty, and the whole Kingdom.

For the obtaining theſe great bleſſings, we ought in the devouteſt manner to lift up our hearts and our hands (as this Prophet ſpeaks elſewhere) to God in the Heavens: Acknowledging indeed that we are a very ſinful Generation, a people laden with iniquity, who deſerve, if he ſhould puniſh us according to our provocations, to be utterly abandon'd by him; but humbly beſeeching him, of his infinite clemency to have patience with us and ſpare us; and not to cut us down as barren Trees that cumber the ground, but to try us, at leaſt a while longer, p. 2whether we will bring forth the fruit he juſtly expects from us. Which though we have often promiſed, and not performed, and thereby made our ſelvs the more obnoxious to his heavy diſpleaſure; yet ſince he hath not taken the forfeitures we have made of his favour, but ſtill continues it to us, nay, in a wonderful mannner defeats the attempts of thoſe, who would ſubvert our Religion; we have incouragement to importune him in ſuch words as theſe I have now read, and to ſay, though we have been falſe to thee and to our own vows, Yet thou, O Lord, art in the midſt of us, and we are called by thy Name, leave us not.

Which are part of an humble deprecation of Gods diſpleaſure, which the Prophet Jeremy makes in the behalf of Judah and Jeruſalem: And are the fitteſt I could think of, to put into your mouths at this time, for the averting of Gods Judgments from this poor Church and Kingdom.

The Jews, for whom the Prophet was ſo importunate in thoſe dayes, languiſhed under, and were in danger to be devoured by, a moſt miſerable Famine: which in that Country was wont to come from want of Rain, as here, in this part of the world, from overmuch moiſture. Thus the Chapter begins (as the words run in the Hebrew) The word of the Lord, that came to Jeremiah concerning the reſtraints, which were upon the clouds, that is, by the command of the Almighty; who detained their ſhowers, and ſo brought a dearth upon the Land.

This dearth is deſcribed in a very dreadful manner, from thence to the 7th v. But looks nothing ſo terribly, to my apprehenſion, as a famine of the word of God would do; which we may fear would have followed here in theſe Countreys, if God had permitted our Enemies to accompliſh their deſigns againſt us. For they would have ſhut up the holy Scriptures from you, and laid a reſtraint upon that Heavenly Doctrine which hath ſo many years (to uſe the words of Moſes, Deut. 32.2.) Dropt upon you as the rain, and diſtilled as the dew: as the ſmall rain upon the tender herb, and as ſhowers upon the graſs.

Our unfruitfulneſs indeed under ſuch ſweet influences of Heaven, may bring upon us this ſore puniſhment: For we muſt p. 3confeſs, as Jeremy doth in the 7th v. That our iniquities teſtifie againſt us. They are open and apparent; they accuſe us heavily, and demand judgment upon us; they plead for our condemnation and the ſevereſt executions: For our back-ſlidings are many, and we have ſinned againſt God moſt grievouſly. And therefore, unleſs he will be favourable to us, as the Prophet there ſpeaks, for his own Namesſake, we muſt look for nothing but utter deſtruction.

That is our only hope, as it was theirs. But alas! ſuch was the ſadneſs of their caſe, that they had too much reaſon to fear, he who was the hope of Iſrael (as it follows v. 8.) and the Saviour thereof in time of trouble, would not regard them, nor take any farther care of them. For that's the meaning of thoſe queſtions; why ſhouldeſt thou be as a ſtranger in the land, and as a wayfareing Man, who turneth aſide to tarry for a night? That is; as one that minds not what becomes of us; no more than a man is concern'd for a place where he intends not to inhabit; but only to paſs thorough, in his way to ſome other Country. Why ſhouldeſt thou be as a man aſtonied, as a mighty man that cannot ſave? Or as ſome render it, like one that is weary, with his former labours and toils for the good of his neighbours; which he finds have been beſtowed to ſo little purpoſe, that he hath no incouragement to do any more to help them. God ſeemed, that is, to be reſolved to ſend them no more deliverance, but to abandon them to inevitable deſtruction; or matters were come to ſuch a paſs, that the Prophet feared he would ſoon be ſo reſolved: their behaviour towards him being ſo ungrateful, as it gave him juſt cauſe to be like a ſtranger among them, and to imploy his power no longer for their Salvation. Only this they could ſay that he was not yet departed; upon which the Prophet grounds ſome hope he might be prevailed withal to ſtay with them —Yet, O Lord, thou art in the midſt of us, &c. This was the only thing remaining, upon which they could build any comfortable expectations; and they were not without a great mixture of fear, that notwithſtanding theſe addreſſes to him, he might forſake them.

How like our condition is to theirs, I need not ſtay to tell p. 4you; We have too much cauſe to fear leſt God, who is our only Hope, and hath been heretofore our Saviour, ſhould let us reap the fruit of our own doings, and interpoſe no farther for our deliverance. He ſhews us indeed what he is ready to do for us, if we were diſpoſed to receive his new offers of Salvation: But we have been ſo little the better for what he hath wrought for us, in a long ſeries of Wonders, that it will be no wonder if he reſolve now upon another courſe, and be, as the Prophet here ſpeaks, like a mighty man that cannot ſave; having wearied himſelf with unprofitable care and pains for our welfare.

But we ought not for all this, to caſt away all hope in him, ſince it is apparent by the unexpected diſcovery he hath made of the horrid deſigns of our Enemies againſt us, that he is ſtill in the midſt of us; nay is deſirous, if we be willing, to ſave us. And therefore the fears, and ſad apprehenſions we have ſhould only keep us from preſuming too much, even upon this ſingular priviledge and incouragement; and excite us to cry the more paſſionately and devoutly, O Lord, leave us not; forſake us not, Good Lord, though we are unworthy thou ſhouldeſt ſtay with us.

In which humble ſuit that we may prevail with him, I ſhall endeavour.

1. Firſt, to make you ſenſible, what a priviledge; what a Glory and Security it is, to have God in the midſt of us: That ſo you may be awakened to uſe your beſt endeavours to keep him with us.

2. And you will be more excited to this, if I briefly ſhew you in the Second place, that this extraordinary preſence of God with the people, will not ſecure them from the ſevereſt puniſhments, if they be diſobedient to him; nor is any reaſon for their preſumption that he is immutably tyed to them. No,

3. It will be apparent that it ought rather to be expected he ſhould puniſh them, becauſe of his care of them (expreſſed by this phraſe,) and that he ſhould quite leave them, if they will not be amended by thoſe puniſhments, becauſe they are inſenſible of his care.

p. 54. And how great a plague that is, I believe you will be ſenſible, though I ſay nothing of it. And therefore,

5. In the laſt place I ſhall direct you how to prevent it, by ſuch prayers to God as may obtain the favour of his continued preſence with us.

I.

The Firſt of theſe will need no other illuſtration, but the explaining of theſe two Phraſes in my Text; Thou art in the midſt of us, and we are called by thy Name, By which we ſhall preſently diſcern what a glory and ſecurity this was to Iſrael; and what, by a parity of Reaſon, we may now, upon the ſame account, make our boaſt of, above many other Nations. The explication of the latter depends upon the former; for therefore they were called by his Name, i. e. owned by him for his peculiar people, becauſe he was in the midſt of them. This alone then will require my pains to explain it. And there are Six expreſſions, which I have obſerved in the holy Scriptures, that teſtifie the extraordinary preſence of God among that people, (who now were in danger to be deſerted by him) and abundantly ſatisfie us in the meaning and propriety of this ſpeech, that he was in the midſt of them.

1. Firſt, they are ſaid to be a people near unto the Lord, Pſal. 148. ult. He alſo exalteth the horn of his people, the praiſe of all his Saints, even of the Children of Iſrael, a people near unto him. Which ſignifies a particular affection he had for them; inclining him to uſe them in a more familiar manner, than he did any other people upon the face of the Earth. For the reſt of the world were treated as ſtrangers, while theſe had the honour to approach unto him as his companions and friends. And therefore,

2. As they are ſaid to be near unto him, ſo he is ſaid to be nigh unto them. Which is the reaſon of the former; and juſtly eſteemed by Moſes to be a priviledge wherein they excelled all mankind, Deut. IV. 7. What Nation is there ſo great, who hath God ſo nigh unto them, as the Lord our God is in all things that we call upon him for? And what Nation is there ſo great, that hath ſtatutes and judgments, ſo righteous, as all this Law which I ſet before you this day? The Pſalmiſt you read in the place forementioned, p. 6ſpeaks of his exalting the horn of his people, and the praiſe of his Saints; that is, making them a Nation praiſed, fam'd, and renowned throughout the World: And here you find what it was that made them ſo great and illuſtrious, viz. The gracious preſence of God among them, ready to do any thing for them that they deſired; as appeared in that admirable form of Government and Divine Service which he had already eſtabliſhed in their Nation.

3. Gods nearneſs to them and theirs to him, was manifeſted in this, that He dwelt among them, Exod. XXIX. 45, 46. And I will dwell amongſt the Children of Iſrael, and will be their God. And they ſhall know that I am the Lord their God that brought them out of the Land of Egypt, that I may dwell among them: I am the Lord their God. It was a conſiderable Teſtimony of their nearneſs to God, that they had stood before him at mount Horeb, and received the Law from his mouth: which moved Moſes to charge them to preſerve a ſpecial remembrance of this, as you may read at large in Deut. IV. 10, 11, 12. But though this was a moſt memorable, yet it was not the only, nor the greateſt (becauſe not the moſt laſting) token of their nearneſs to him. For, leſt it ſhould be thought that he was then only preſent among them, at that famous time and place; he was pleaſed to declare afterward that he would dwell among them, and ſettle his abode with them; that in all future ſucceſſions, and whitherſoever they went, they might be aſſured of the ſame Divine preſence, which appeared to them at Horeb.

4. In order to which he commanded them to build him an Houſe, called the Sanctuary, or holy place; that they might be the more ſenſible of his conſtant abode with them, Exod. XXV. 8. And let them build me a Sanctuary, that I may dwell among them. Accordingly he there gives directions how it ſhould be built; and orders how it ſhould be furniſhed, with a Table, and Diſhes, and Spoons, and Candleſtick and Snuffers, and abundance of other houſhold-ſtuff: Whereof no reaſon can be given but this, that it might repreſent in the moſt familiar manner to the groſſeſt ſouls in the Nation, that God dwelt, and, as it were, kept houſe among them.

p. 75. And that it might be more apparent this was his Houſe, and that herein he dwelt among them; this Houſe was ſeated in the midſt of their Camp, (Numb. XI. 17. v. 3.) and there was alſo a glorious cloud covered it, whereby it was ſanctified to be his habitation, Exod. XXIX. 43. The pillar of the cloud and fire, that is, which had led them out of Egypt, and was the ſpecial token of his preſence with them, he there promiſes ſhould reſt upon this Houſe, and conſecrate it to himſelf. And accordingly you find that as ſoon as Moſes had finiſhed this habitation, and ſet it up, A cloud covered it, and the glory of the Lord filled the Tabernacle: So that Moſes was not able to enter into the place, becauſe the cloud abode thereon, and the glory of the LORD filled it, Exod. XL. 34, 37. On the outſide of the houſe, that is, there was a ſmoak; but within there was a moſt glorious brightneſs; which ſometime broke forth in an amazing ſplendor, as a viſible token of his preſence in the midſt of them. So you read in many places, which I cannot ſtand now to mention, that the Glory of the Lord appeared in the cloud; and ſtood in the door of the Tabernacle, and appeared to all the congregation; dazling their eyes, and frighting them, when they were in the greateſt tumults and rebellions againſt Moſes and Aaron: For it lookt then like a conſuming fire, which they thought would preſently devour them.

Laſtly, Gods dwelling among them was ſo clearly demonſtrated, he was ſo nigh to them, and made himſelf ſo familiar with them, that he is ſaid to be ſeen face to face among them. So you read, Numb. XIV. 14. Where the people being in a mutiny againſt the only good men amongſt them, The Glory of the Lord appeared in the Tabernacle, and the Lord threatned to disinherit them, and had then done execution upon them; had not Moſes interpoſed for them, by this argument, that the people of Canaan would make an ill conſtruction of it, For they have heard that thou LORD art among this people, that thou LORD art ſeen face to face, and thy cloud ſtandeth over them, &c. Read alſo Deut. V. 4. And when you have conſidered all this ſeriouſly, you will ſee there was reaſon to ſay that the LORD was in the midſt of them; and in an extraordinaary p. 8mnner ſenſibly preſent to this people. They were above all others dear to him, and had the higheſt marks of his favour and love. None could more preſume of his indulgent kindneſs to them, or be more aſſured of his tender and affectionate care, watching over them to preſerve them: Unleſs it be our ſelves, who have a greater grace vouchſafed to us, and more illuſtrious demonſtrations of his powerful preſence with us, to bleſs protect and defend us, than the Iſraelites, though ſo much in his favour, could boaſt of.

We, whom he hath Elected to be his peculiar people, called to be Saints, and ſanctified, excell them as much as they did other Nations. He hath exalted our praiſe far above theirs, who were heretofore ſo much renowned; and hath approached ſo nigh to us, and made us ſo near to himſelf, that we may glory in his holy Name, and ſay, in a far more noble ſence than they could, that he hath ſpoken to us face to face. For no man hath ſeen God at any time; but the only begotten Son, who is in the boſome of the Father, he hath declared him. And the Word was made fleſh, ſay the Apoſtles of our Religion, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, Joh. I. 14.18. God ſhone into the very hearts of theſe holy men, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt, 2 Cor. IV. 6. And what they ſaw and heard they have declared to us, that we might alſo have fellowſhip with them; and (they proteſt that) truly their fellowſhip is with the Father and with his Son Jeſus Chriſt, 1 Joh. I. 3. Who is the image of the inviſible God; and the brightneſs of his glory. By whom God looks upon us and ſpeaks to us, through our own fleſh: for he dwells not now, as he did among them, in a Tabernacle made of Curtains and beaſts Skins, or in a houſe of ſtone; but hath made our Nature his dwelling-place. The fleſh of man, is become the Sanctuary of God, wherein he will dwell for ever. As our Lord hath aſſured us, by ſending down from his holy place, the HOLY GHOST, the Spirit of glory upon us: whereby all Chriſtians are built together, for an habitation of God through the Spirit, Epheſ. II. 22. Who hath delivered p. 9to us his Oracles in the holy Goſpel; where ſuch things are revealed unto us as the Angels deſire to look into, 1 Pet. I. 12. For the New Jeruſalem, of which we are Citizens, came down from God out of Heaven; and when it deſcended S. John heard a great voice out of Heaven, ſaying, Behold, the Tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God, Rev. XXI. 2, 3.

Nor was all this proper only to thoſe times, when Chriſtianity was firſt planted in the world; but we have ſtill viſible aſſurances of his gracious preſence among us, and of his dear love to us: And that is, in the holy Sacrament of our Lords Body and Blood; where he really and indeed makes himſelf preſent to all the faithful, and is in the midſt of them. There he calls unto us, and ſays, See the love I bear to you. Behold the tokens of my everlaſting remembrance of you. Believe it, I am with you always to the end of the world. I aſſure you hereby, that my Body and Blood ſhall preſerve you to eternal life: Becauſe I live, ye ſhall live alſo.

And though you may imagine this to be a priviledge common to all Chriſtians; yet, if the matter be well conſidered, it will appear that we have a peculiar Claim to this honour of being a people nigh unto him; or may, at leaſt, in a double regard challenge a ſpecial intereſt in his favour, above all thoſe who endeavour wholly to ingroſs and limit it to themſelves.

Firſt, In that we have the bleſſed Sacrament of his Body and Blood more entirely and purely adminiſtred unto us. Whereby we are aſſured he is there preſent among us; when-as they that depend upon the intention of their Prieſts, can have no certainty of ſo great a bleſſing. We have him preſented to us according to his own Inſtitution, and therefore cannot reaſonably doubt of receiving there all the fruits of his dying love: Whereas they that glory moſt in his favour, have an imperfect repreſentation of him, a lame and defective miniſtration of that Divine Grace, which he there communicates to his people.

2. We believe alſo and are ſure, that our Lord is ſo nigh us, p. 10that we may immediately addreſs our ſelves to him, and be confident of finding acceſs, though we take no Saints or Angels in our way to his bleſſed preſence. We need none to intercede with him for us; like thoſe of the Church of Rome, who beg the aſſiſtance of this or that Saint, (eſpecially of the bleſſed Virgin his Mother) to introduce them into his favour, and to recommend them and their ſuits to him. Which manifeſtly ſuppoſes him at a diſtance, and not to be nigh to ſuch Supplicants; who depend upon I know not how many men and women, whom they ſuppoſe to be great Favourites in the Court of Heaven, and whoſe Mediation they muſt uſe, before they can approach him.

This one thing alone is ſufficient to entitle us to this priviledge of being a People nigh unto the Lord, and having him in the midſt of us, above all thoſe Churches of that Communion. It is no fanſie but a real Truth; that we ſtand in a nearer Relation to him, and may be confident of his favour, more than they can be, who dare not go to him but by the interceſſion of others, whom they deſire to procure them acceptance with him. Which very thing alſo is ſuch an Offence to him, that I am confident it ſets them ſtill at a greater diſtance from him. For it is an imitation of that Worſhip which God abhorred ſo much in the Heathen world, that he ſent his Son on purpoſe to deſtroy it; and to bring them to the acknowledgment of this truth, that there is but one God, and one Mediator between God and man, the Man Chriſt Jeſus.

This Truth, bleſſed be God, we have received, and hold, as it hath been taught us by his holy Apoſtle St. Paul, 1 Tim. II. 4, 5. And by virtue of this, our glory ought to be great in his Salvation, and we ſhould triumph in his praiſe, ſaying, What Nation is there ſo great, who hath God ſo nigh unto them, as the Lord our God is, in all things that we call upon him for? We may lawfully look upon our ſelves (and moſt thankfully acknowledge it) as having the moſt High in the midſt of us after a peculiar manner; to bleſs, ſave and deliver us; in one word, to be our God and ſingular Benefactor. Which as it is the greateſt glory, ſo it was ever accounted the greateſt ſafety and ſecurity p. 11(Zach. II. 5.) For if God be for us, as the Apoſtle ſpeaks, who can be againſt us? We need not care, that is, who oppoſes us; nor fear what man can do unto us: But though all Nations ſhould compaſs us about (as the Pſalmiſt ſpeaks, Pſal. CXVIII. 10, &c.) we might ſay with the ſame courage and reſolution that he doth (could we but be aſſured that God is with us) In the Name of the Lord will we deſtroy them. They compaſs us about, yea they compaſs us about, but in the Name of the Lord will we deſtroy them. They compaſs us about like Bees, but they ſhall be quenched as the fire of thorns; for in the name of the Lord will we deſtroy them. They may thruſt ſore at us, that we may fall; but the Lord will help us. The right hand of the Lord ſhall be exalted, the right hand of the Lord ſhall do valiantly. We ſhall not dye but live, and declare the works of the Lord.

This is ſuch a ſatisfaction that it is a wonder we are not all more ſolicitous to ſecure the Divine preſence with us, whereby we might live not only ſafely but confidently, without thoſe fears and dreadful apprehenſions that are apt to poſſeſs and terrifie us. Which would all vaniſh, could we but rationally hope that we abide under the ſhadow of the Almighty, and could ſay of the LORD, he is my refuge and my fortreſs; my God, in him will I truſt. Surely he ſhall hide me from the Counſel of the wicked, and from the inſurrection of the workers of iniquity. There is not a Man of us, one would think, but would put away all other fears, and dread this alone, leſt God ſhould not be with us; did we not preſume too much of his favour, and vainly hope for his continued protection, though we be ſo negligent, as to remain utterly inſenſible of what he hath done for us, and to take no care to behave our ſelves worthily as becomes thoſe who have the honour to be ſo nearly related to him.

II. III.

Let me therefore briefly awaken you, as I propounded in the Second place, to a due uſe of Gods ſingular grace to you: by repreſenting how far the extraordinary preſence of God among a people, will be from exempting them from the ſevereſt puniſhments, if they prove ungrateful and diſobedient to him. There is ſo little reaſon for any preſumption of ſuch immunity,… p. 12we may rather juſtly expect, as I ſaid in the third thing I propounded to your conſideration, (which for brevities ſake I ſhall joyn with this) that he ſhould puniſh them ſorely, nay utterly forſake them, if they will not be reformed by thoſe puniſhments.

The Iſraelites are a woful example of this: who fancied indeed ſtrongly that God was tyed to them ſo faſt by his promiſes, that they were in no danger to loſe him, though they took no care to keep him with them; but found their error to their coſt, and paid dearly for it; throughout all generations. When he firſt manifeſted himſelf to them, at their coming out of Aegypt into the Wilderneſs, you know how many of their carcaſes fell there; till they were all conſumed but two men, who were the only perſons that followed God fully. The cloud which you heard ſtood over them, as a ſhelter to them while they were obedient to his word, would defend them no longer when they rebelled againſt him; but poured down fiery indignation upon them, and deſtroyed them. From that Lord who was in the midſt of them, from that dwelling place which they had built for him, out of the houſe of his glory in which they truſted, there came forth ſeveral ſorts of ſore judgments and ſmote down the choiſeſt of them. For that, without all doubt, is the propriety of ſuch phraſes as that in Numb. XVI. 46. Wrath is gone out from the LORD, the plague is begun. From the glory of the Lord, i. e. which appeared then to all the congregation at the door of the Tabernacle (v. 19.42.) there iſſued out the tokens of his divine diſpleaſure in a noiſome peſtilence: by which and other ſuch-like puniſhments, Their dayes did he conſume in vanity, and their years in trouble. For he who had been ſo kind to them, was ſo incenſed by their repeated rebellions, that he had ſworn a little before Numb. XIV. 22, 23. That they who had ſeen his glory and his Miracles, ſhould not ſee the land which be promiſed to their Fathers; ſurely, ſaith he, there ſhall not any of them that provoked me ſee it.

And they that did, when they turned their backs, and dealt deceitfully like their Fathers, provoking him to anger with their high places, &c. felt the ſame ſevere ſtrokes of his juſt indignation. For when God heard this, ſaith the Pſalmiſt, He p. 13was wroth, and greatly abhorred Iſrael: So that he forſook the Tabernacle of Shiloh (which was the firſt place where the Ark of his preſence fixed after they came to Canaan) the Tent which he placed among men: and delivered his ſtrength into captivity, and his Glory into the enemies hand, Pſal. LXXVIII. 59, 60, 61.

And as he did to Shiloh, ſo he threatned, for the ſame reaſon, to do to Jeruſalem; where he afterward choſe to dwell, in the famous Temple which Solomon built for him. So we read very often in this Prophecy of Jer. VII. 12. &c. Go now unto my place which was in Shiloh, where I ſet my name at the firſt, and ſee what I did to it for the wickedneſs of my people Iſrael. And now becauſe ye have done all theſe works, ſaith the Lord, &c. therefore will I do unto this houſe, which is called by my name, wherein ye truſt, as I have done to Shiloh; and I will caſt you out of my ſight, as I have cast all your Brethren the whole ſeed of Ephraim. Which he repeats again, ch. XXVI. 4.5, 6. And at laſt fulfilled the curſe which he there threatens in ſo terrible a manner, that, as Jeremy relates in his Book of Lamentations, all that paſſed by clapt their hands, and hiſſed, and wagged their heads at Jeruſalem. For he caſt off his Altar, and abhorred his Sanctuary: He gave up the VValls of her Palaces into the Enemies hands; and made her Inhabitants as the off-ſcouring and refuſe in the midſt of the People.

But I will not ſpend the time in relating things ſo well known: But only remember you how he who appeared to them face to face, as I have ſhewed (i. e. in an open and friendly manner) told them at that very time when he was ſo gracious to them, that if they deſpiſed his Statutes and refuſed to obſerve his Laws, he would ſet his face againſt them, Levit. XXVI. 15, 17. In that very face which ſhone upon them ſo brightly, they could ſee nothing but frowns and the ſaddeſt tokens of his high diſpleaſure, when they ſet at nought his Counſels, and would not be ruled by his will, but followed their own fooliſh luſts and vain imaginations. He turned then to be their Enemy, and was ſo far from ſparing them, becauſe they were called by his Name, that he verified to the full thoſe words of Amos III. 2. You only have I known of all the Families of the earth: p. 14therefore will I puniſh you for all your iniquities. And there was very great reaſon for it; as I had better ſhew you ſome other time, than hinder my ſelf now in that which I mainly intend, and you, I believe, expect. For you are convinced, I ſuppoſe, that the Lord was in the midſt of them, not meerly as a Benefactor, but as a Law-giver and their Judge: And that if they offended him by ſtrange VVorſhip, and contempt of all the reſt of his Precepts, he ſtood engaged in honour to depart from ſuch a rebellious people. By whoſe Example and your own ſad Experience, you are ſufficiently taught, I ſhould think, not to preſume of the continuance of Gods gracious preſence with us in this Church and Kingdom, but rather expect to be abandon'd by him; if we take not ſome better courſe, than we have done, to prevent a judgment, which we have moſt juſtly deſerved.

IV.

VVhat that courſe is I know you would gladly be informed: and therefore I ſhall ſpend the reſt of the time in the laſt thing I propounded; to direct you how to pray to God with ſuch prevailing Supplications, for the continuance of his mercies to us, that we may feel our hearts revived by a comfortable hope, that he will not leave us. Fot as yet he is in the midſt of us, and we are called by his Name; and therefore ought not to deſpair of this bleſſing, but only ſue unto him the more importunately for it, ſaying, Lord forſake us not: That is, withdraw not thy Divine Protection from us; deliver us not over to the will of our Enemies; deprive us not of thy holy Goſpel, and thy bleſſed Sacraments; nor ſuffer that light which hath ſo long ſhone among us to be put out or obſcured.

1. For theſe bleſſings we muſt pray, firſt, with great fervency and earneſtneſs of ſpirit. For cold and liſtleſs deſires will do nothing; eſpecially in a caſe of ſuch great danger. VVhichWhich ſhould ſtir us up (as all dangers when we apprehend them are wont to do) to cry mightily to God; as the King of Nineveh ordained, when he heard there was a Decree of Heaven gone out againſt them for their deſtruction, Jonah III. 8. Every ſoul of us ſhould cry mightily to him in ſecret, where no body hears p. 15us but only God: and in our Families (a thing too much ſlighted) beſeeching him to be a guard to us: and in the Publick Prayers (which you ſhould frequent as much as is poſſible) crying unto the Lord at all times, as the poor diſtreſſed Mariners in Jonah did, and ſaying; We beſeech thee, O Lord, we beſeech thee, let us not periſh. Nay, in ſuch a dangerous time as this, it behoves every man, who knows any of his Neighbours or Familiars to be negligent in this Duty, to awake him as the Shipmaſter did Jonah in the midſt of that dreadful Storm, ſaying, What meanest thou, O ſleeper, ariſe, call upon thy God; if ſo be that God will think upon us, that we periſh not, Jon. I. 6. And it concerns us all to mind more ſeriouſly what we ſay daily in the Publick Prayers, when Prieſt and People call upon God in theſe words, O God, make ſpeed to ſave us; O Lord, make haſte to help us. For there was never more need of that paſſionate importunity; which we ſhould uſe at home too, ſaying, O God be not far from us: O our God, make haſte for our help. We are poor and needy, make haſte unto us, O God: thou art our help and our deliverer; O Lord make no tarrying.

2. And as we ought to pray with great earneſtneſs, ſo with great humility, and deep ſenſe of our own unworthineſs to find acceptance with God, and obtain the favour of him which we deſire. Our ſouls muſt lye as low before him as our bodies; and we muſt ſorrowfully acknowledge that we deſerve to be utterly abandoned by him, whom we have moſt ſhamefully forſaken, and highly provoked to caſt off, and let us periſh in our iniquities. So Jeremiah teaches us in this Chapter, v. 20. and we cannot addreſs our ſelves unto him in better words, We acknowledge, O Lord, our wickedneſs, and the iniquity of our Fathers: for we have finned againſt thee. The remembrance of theſe ought to be very grievous to us, and the burden of them intolerable. VVhichWhich if we feel ſenſibly, it will diſpoſe us to cry to God with the greater fervency and frequency; and to beſeech him the more earneſtly to ſpare us, ſaying as Baruch a great Friend of Jeremiah teaches us, III. 1, 2. O Almighty Lord, the ſoul in anguiſh, the troubled ſpirit cryeth to thee. Hear, O Lord, and have mercy, for thou art merciful; have pity upon us, p. 16for we have ſinned againſt thee. And if he do condeſcend to our requeſt, we ſhall the more magnifie his mercy, and his clemency will be the more admirable in our eyes; when we have been made thoroughly ſenſible how little we deſerved it, nay how juſtly we had incurred his ſevereſt diſpleaſure.

3. The ſenſe alſo of our ill deſervings, will help another way to make our Prayers effectual, becauſe it will move us wholly to depend upon God for our deliverance. That's a third thing neceſſary to make our ſupplications prevalent. We muſt in this humble manner apply our ſelves to God, and (quitting all confidence in any thing that we can do, even in our Prayers) deſire him to ſave us merely for his own ſake; there being nothing in our ſelves to move him to any thing, but only diſpleaſure againſt us. This Jeremiah alſo teaches us in the next words to thoſe now mentioned, v. 21. Do not abhor us (though we and our Fathers have been great ſinners, yet) do not abhor us, for thy Names ſake, do not diſgrace the Throne of thy glory. Which argument he uſes alſo a little before my Text, v. 7. O Lord, though our iniquities teſtifie againſt us, do thou it for thy Names ſake. A moſt excellent Form for us to imitate; who may and ought to ſay, as it there follows, Our backſlidings have been many, we have ſinned againſt thee; O thou hope of Iſrael, the Saviour thereof in the time of trouble, we have provoked thee to reſolve that thou wilt ſave and deliver us no more: but do it for thy Names ſake, do it for thy Truths ſake: diſgrace not thy holy Religion here eſtabliſhed among us: though we be wicked, that is pure; though we deſerve to be deſerted, that is worthy of thy defence and protection. And may we take the boldneſs to add (as thy Servants heretofore have done) thou haſt many holy devout Worſhippers among us, for whoſe ſake we beſeech thee to do it. O look not upon the ſinners of thy people; but on them which ſerve thee in truth, 2 Eſdras III. 28.31.34. and VIII. 26. Are their deeds any better who inhabit Babylon, that they ſhould therefore have the dominion over Sion? Weigh thou our wickedneſs now in the ballance, and theirs alſo that dwell in the world: and ſo ſhall thy Name be found no where, as it is in our Iſrael. Pſal. CXV. 1. Not p. 17unto us therefore, O Lord, not unto us, but unto thy Name give glory: for thy mercy and thy truth ſake. Remember not the iniquities of our Forefathers, but think upon thy Power and thy Name now at this time. For thou art the Lord our God, and thee, O Lord, will we praiſe; and for this cauſe haſt thou put thy fear in our hearts, to the intent that we ſhould call upon thee.

Theſe laſt are the words of Baruch III. 5, 6. who imitates, you ſee, his Friend Jeremiah, as they all do the Pſalmiſt, with whoſe words I ſhall conclude this particular LXXIX. 8, &c. O remember not againſt us former iniquities, let thy tender mercies ſpeedily prevent us, for we are brought very low. Help us, O God of our ſalvation for the glory of thy Name; and deliver us, and purge away our ſins for thy Names ſake. Wherefore ſhould they ſay, where is now their God? Let him be known among them in our ſight, by the revenging of the blood of thy Servants which hath been ſhed.

That's the third thing: Let us profeſs our ſole dependence on him, and expectation meerly from his goodneſs and for his glory; diſclaiming all confidence in our ſelves, and (let me add) in man too; that is, in all humane help and Counſels. For which end let me recommend that Form of Prayer to you, for perpetual uſe, Pſal. LX. 11. Give us help from trouble, for vain is the help of man. I ſay perpetually,

4. For we muſt pray to God in this manner with perſeverance; continuing inſtant in Prayer, as the Apoſtle ſpeaks, Rom. XII. 12. praying always, with all prayer and ſupplication in the ſpirit, and watching thereunto, with all perſeverance, Epheſ. VI. 18. That is, we muſt not be diſcouraged if we obtain not our ſuits preſently, but pray ſtill with all prayer, ſecret, private, publick; and in the Spirit, with earneſtneſs and fervour; watching thereunto; i. e. borrowing ſome time from our ſleep, or our buſineſs, rather than neglect this Duty of fervent prayer; reſolving not to be weary, but with all perſeverance, to cry mightily to him till he have mercy upon us.

This is our Saviours Doctrine, Luke XVIII. 1. where he ſpake a Parable to this end, that men ought always to pray and not faint, or grow weary. For if, as he ſhews, an unjuſt and impious p. 18Judge may be moved by importunity to do a poor Widow right, ſhall we think that God will not avenge his Elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them ſpeedily, v. 7, 8. And this was the courſe that Jeremy here reſolved to take, in their great diſtreſs for want of Rain, ver. laſt of this Chapter, Can any of the vanities of the Gentiles give Rain, or the Heaven give ſhowers? Art not thou he, O Lord our God? therefore will we wait upon thee. And ſo truly muſt we; praying in the Pſalmiſts words, Pſal. CXXIII. 2, 3, 4. Behold, as the Eyes of Servants look unto the hand of their Maſters, and as the Eyes of a Maiden unto the hand of her Miſtreſs: So our Eyes wait upon the Lord our God, until that he have mercy upon us.

Have mercy upon us, O Lord, have mercy upon us: for we are exceedingly filled with contempt.

Our ſoul is exceedingly filled with the ſcorning of thoſe that are at eaſe: and with the contempt of the proud.

Let every ſoul here preſent put up, at leaſt, this ſhort petition to God day by day for this Church and Kingdom; beſides thoſe he makes for himſelf and Family. And as often as you can, ſet apart ſome time for more ſolemn importuning of his mercy towards us.

5. And let us be ſure to take care of one thing more, without which all this labour will be loſt, viz. to make all our ſupplications with hearty reſolutions, to reform every thing that we know to be amiſs in our hearts and lives.

This was the courſe to which the King of Nineveh directed his People by his Proclamation; requiring all (in the place I mentioned before) high and low to faſt, and put on Sackcloth, and cry mightily unto God: yea let them turn every one from his evil way (ſaith the Royal Edict) and from the violence that is in their hands: Who can tell if God will repent, and turn away from his fierce anger, that we periſh not? A Heathen Prince, you ſee, had more ſenſe than to hope he ſhould prevail, meerly by faſting, humiliation, and earneſt cryes to God for mercy: And therefore it would be a burning ſhame, as they ſpeak, if we who are better inſtructed ſhould truſt to theſe things alone, p. 19without a ſincere and thorough repentance and amendment of life.

This was the unpardonable ſtupidity of the Jews (whom I hope you will no longer imitate) that when they had faſted, and cryed to God, and implored the interceſſion of the Prophet alſo, who here beſeeches God not to leave them; they imagined the buſineſs was done, and took no further care to bring forth the fruits that God expects from Penitents. For which reaſon God bids Jeremiah hold his peace, and ſay no more in the behalf of ſuch a naughty Generation, as it follows immediately after my Text, v. 10, 11, 12. Thus ſaith the Lord unto this people, thus have they loved to wander, they have not refrained their feet: therefore the Lord will not accept them, &c. Read the reſt, and you will ſee his reſolution was this; that if they intended no more than they had done, neither their cries nor Jeremy's ſhould obtain his mercy, though they were never ſo importunate. The main thing was ſtill wanting, which is this I am preſſing upon you, moſt humble addreſſes to God with hearts fully purpoſed to amend. This and this alone will do the buſineſs, and undoubtedly prevail; though the condition of a Nation ſeem hopeleſs. For it is plain, Jeremiah doth not ceaſe to pray for his people, as you may read here, v. 19, 20, 21. but notwithſtanding the prohibition now mentioned in the 11. v. continues to be their Interceſſor with God. Which is a ſign that he did not underſtand it as if he were abſolutely forbidden to pray for them; but only in caſe they remained impenitent. Let them but forſake their ſins and love no longer to wander in forbidden paths, and he was confident God would hear his Prayers and not depart from them.

To this remedy therefore we muſt fly, as the chiefeſt of all; if we would have Gods gracious preſence ſtill continue among us: and not imagine we are ſafe, becauſe we have kept a ſolemn day of faſting and prayer, and reſolve, perhaps, to continue inſtant in prayer when this day is done. We have been told often enough there is ſome thing more which God requires of us, and cannot be ignorant that not all prayers, not all importunate prayers, but the effectual fervent prayers of a righteous p. 20Man, avail very much. Which makes it the more ſtrange that of all things we cannot be perſwaded to becom truly righteous and good men; but are averſe to nothing ſo much as to that, which alone can do us any good. It is a ſad thing that we will ſtill ſplit upon the ſame rock; where we ſee ſo many wracks before us. And our condition, let me tell you, will be the fadder; becauſe we have no excuſe left us if we will not beware, and in time make uſe of this effectual remedy, which hath been ſo long preſcribed us. We are in a far worſe condition than the ſtupid Jews, if we ſtill neglect ſo powerful a means of our deliverance.

For mark, I beſeech you, how much Jeremy had to plead for his Country-men: Which God indeed would not allow for a ſufficient reaſon to free them from blame, and yet there is no ſuch thing to be alledged in our behalf. You read v. 13. how Jeremy ſighed and ſaid, Ah Lord God, behold the Prophets ſay unto them, ye ſhall not ſee the ſword, neither ſhall ye have famine; but I will give you aſſured peace in this place. As much as to ſay, this people are to be pitied, for though they are bad: alas for them! they are very bad; yet this is not ſo much their fault, as the fault of their Prophets, who have aſſured them they are not in ſuch danger as I tell them, and that none of the judgments I have threatned, ſhall come upon them. This he thought might at leaſt alleviate their guilt; that they were cheated and abuſed by their guides, who ſoothed them up, and dandled them in their ſins.

But God would not admit of this Apology; but declares that they and their Prophets ſhould all periſh together. v. 14.15, 16. Then the Lord ſaid unto me (this was the reply) the Prophets propheſy lyes in my name, I ſent them not, neither have I commanded them, &c. Therefore, thus ſaith the Lord concerning thoſe Prophets which ſay, Sword and Famine ſhall not be in the land, by Sword and by Famine ſhall thoſe Prophets be conſumed. And the people to whom they prophecy, ſhall be caſt out in the ſtreets of Jeruſalem becauſe of the famine and the ſword, &c. For the people ought not to have believed thoſe that flattered them in their vices; which natural reaſon, without the help of Prophecy, teaches us to be pernicious. And they ought not to have p. 21given up themſelves ſo eaſily, to beileve thoſe who brought no ſufficient teſtimonials along with them, to convince ſerious minds that they were ſent by God to them. It was their love to wickedneſs, which made them ſo readily aſſent to lyers, and reſign up their faith to bold deceivers; who preached only the dreams of their own deceitful hearts.

What a caſe are we in then, if we do not reform, in whoſe behalf, there is not a ſyllable of this (though alas! but a feeble refuge) that can be pretended to diminiſh our crimes? There is not one of the Miniſters of God among us, that hath preached peace unto us. No, they have ſaid it over and over again with one voice, that God is exceeding angry with us; and that he is not yet reconciled, after ſo many ſore judgments as he hath ſent upon us; and that there is no way to atone him but by unfeigned repentance; and that our repentance is but feighed and inſincere without amendment of life. They have caution'd the Nation alſo againſt all falſe Prophets, as we may call them; particularly againſt the Romiſh deceivers, who would lull you aſleep, and promiſe no body knows what golden days, if we would but return into the boſome of their Church. They have diſcovered likewiſe all the impoſtures of mens own naughty hearts, and have alarm'd the whole Kingdom, and bid them beware of danger; and uprightly ſhown the way to eſcape it. And therefore if God would not ſpare ſuch a poor, deceived, hoodwinkt, beſotted people as the Iſraelites, who were led blindfold into deſtruction, becauſe they loved to be deceived: How can we think he will ſpare us, who are faithfully admoniſhed, and not in the leaſt bolſtered up in our wickedneſs, if when we ſee ruine juſt before our eyes, we will not go out of our way to avoid it? You cannot name any one of this Church, that hath confidently propheſied of glorious times. Nor above one impious Writer of any note (and he not pretending to the Miniſtry) that hath laid down Principles to incourage men in wickedneſs and irreligion. And therefore if we will notwithſtanding run on in our evil courſes, it is a ſign we have no heart to any thing elſe; but that this is our inclination, nay our reſolution; and that we being unreformable muſt periſh, becauſe we p. 22have no mind to be ſaved in Gods way, but to hurry on to deſtruction in our own.

Never any Nation perhaps periſhed, if we muſt be undone, againſt ſo much Reaſon, againſt ſuch plain warnings, againſt ſo many mercies to invite us to do better, and ſo many judgments to deter us from our evil ways; againſt ſo many convincing inſtructions, clear and rational arguments, ſolid confutations, not only of all leud and atheiſtical Principles, but of Popery and of all Fanatical Doctrines. There can be nothing therefore pleaded in our behalf, but we muſt be left, as the man without a Wedding Garment, perfectly ſpeechleſs. A ſad and moſt wretched condition! Sad, becauſe we ſhall be extremely miſerable: and ſad, becauſe we ſhall not be able to ſay why we were ſo frantick, as againſt ſo many reſtraints to caſt our ſelves into ſuch miſeries.

Which I beſeech you let every one of us, for our parts, endeavour to prevent by timely repentance, never to be repented of: For that's the thing, I have ſhewn you, ſtill wanting for our preſervation. And I muſt tell you further in the laſt place,

6. That, as the caſe now ſtands, it is not an ordinary Repentance and Reformation that will ſerve the turn. We are gone too far, I doubt, towards ruine, to be delivered without ſome extraordinary endeavours to put a ſtop to it: and therefore I muſt ſay to you, for a concluſion of all, as our Lord Chriſt doth to the luke warm Church of Laodicea, Rev. III. 19. Be zealous therefore, and repent. Repentance is not ſufficient for the recovery of a Church, when there is a great Apoſtacy and defection in Faith and in Manners; but we muſt join zeal with it, which is a pious warmth in our affections for all that is good and vertuous; and that will certainly do the buſineſs. We need not fear then the moſt deſperate Enemies; no, not our ſins: but look upon all the Judgments God hath ſent upon us, as tokens of his love to us, if they awaken us to zealous repentance. For ſo our Saviour there incourages us to hope, in the words foregoing: As many as I love, I rebuke & chaſten; be zealous therefore and repent. There would be ſome hope of us, if we could but ſee that indifferency, that chilneſs, nay p. 23deadneſs which is in too many ſpirits, turn'd into a warm, nay burning zeal both in the Service of God, and for his Service.

I. Be zealous therefore, firſt in your Devotions; of which I have ſpoken ſomething already. But let me again beſeech you to ſtir up your ſelves to make your ſupplications to God, with more inflamed affection, for the King, for the Parliament, for the Biſhops and Paſtors of the Flock of Chriſt; for the Magiſtrates, for one another; that all and every of theſe in their ſeveral places may attend their duty, and perform it faithfully and zealouſly. Inſtead of finding fault, as the manner is, with this and the other perſon, whoſe actions do not pleaſe us, let us fall upon our Knees, and with fervent prayers intreat the Divine Majeſty, that he will bend their hearts to ſtudy to do thoſe things which are pleaſing and acceptable in his ſight; and to do them with all their might, remembring there is no work nor device in the Grave whither they are going.

We tell God every day in the Collect for our Soveraign Lord the King, that we moſt heartily beſeech him, he may alway incline to Gods will, and walk in his way. O that there were indeed ſuch a heart in us, as Moſes ſpeaks; and that we would conſtantly with more fervour than ever, put up that Petition for his Majeſty! Beſeeching him alſo by whom Kings reign, to be his defender and keeper, and not to ſuffer any of the Sons of violence to approach to do him hurt.

With the like ardent zeal ſhould we daily ſay the following Prayer for the Queen, his Royal Highneſs, and all the Royal Family, that he would endue them with his holy Spirit, and enrich them with his heavenly grace. Of which things did we make a greater conſcience, and were not careleſs and frozen in our Devotions, we might hope to obtain that which we ſo much deſire, a clearer diſcovery of the ſnares our Enemies have laid for us.

For which I beſeech you to pray with all the ardour that you are able to raiſe up in your hearts, that God would bring to light ſtill more and more the hidden works of darkneſs. Be importunate with him who ſees into the greateſt ſecrets, to lay bare to the very bottom all the wicked contrivances that are againſt us.

p. 24Call upon him likewiſe with the ſame fervour, that he would endue his Miniſters with righteouſneſs, and inſpire them with ſuch courage that they may behave themſelves like men, who have not received the ſpirit of fear, but of power, and of love, and of a ſound mind.

Pray alſo that he would raiſe up the Spirits of thoſe who are aſſembled in the High Court of Parliament, to conſult for our good, unto the loftieſt pitch of Chriſtian reſolution, wiſdom, and integrity. Beſeech him to ſend among them a Spirit of might and power, whereby they may act ſo reſolutely and worthily, that if any be falſe they may be daunted, if any be fainthearted they may be incouraged.

Finally pray that all the Lords people, may Watch, and ſtand faſt in the faith, quit themſelves like men, be ſtrong; and do all their things in charity; loving one another with a pure heart fervently, 1 Cor. XVI. 13, 14. 1 Pet. I. 22.

II. But we muſt not content our ſelves meerly with this zeal in our devotions; we muſt be zealous alſo of good works, Tit. II. ult. In order to this (which is all, the time will now give me leave to mention) every ſoul of us muſt beſtir himſelf to give a ſevere check to all vitious affections and actions, and to root them out of himſelf, and his family, and whereſoever he hath any power: looking upon theſe as the greateſt Traitors in the Nation. And ſince true zeal will always begin at home, where we have moſt power to reform, let every man ſearch out with great care, and caſt out with great indignation, whatſoever he finds in himſelf that is contrary to his Religion: having a holy jealouſie over himſelf leſt any thing ſhould eſcape his ſtricteſt examination. For why ſhould we think that God will preſerve our Religion, and maintain it againſt thoſe that ſeek to deſtroy it; if we make no other uſe of it, but only to fill us with vain confidences of his love and favour, while we continue in our impurities? If we have any love to it, any value for it, let it have its due effect, upon us; by purging us from thoſe things which diſparage it: That we may be veſſels of honour, ſanctified and meet for the Maſters uſe, and prepared unto every good work, 2 Tim. II. 21. And in what work can they that have authority better imploy p. 25themſelves, than in ſetting themſelves to chaſtiſe evil doers; to reform all abuſes in the places where they live; to diſcover all workers of iniquity, and to purſue them, when they are diſcovered with a juſt indignation, and bring them to condign puniſhment? They are very uſeleſs if they neglect this, and have little love to their Maſter and his Religion: which had ſuch power over mens hearts heretofore, that even after they had left their firſt love and declined in their affection to Chriſtianity, they had ſo much zeal remaining as not to be able to bear them which were evil. It is our Saviours Character of the Church of Epheſus, Rev. II. 2, 4. among whoſe works (though ſhort of what they did at firſt v. 5.) he reckons this for one, and commends them for trying them which ſaid they were Apoſtles and were not, and for finding them to be liars.

III. Which will lead me to the laſt thing I am to preſs upon you; and that is, to be zealous for the defence of our Religion. Godly zeal I ſuppoſe you all know, is nothing elſe but the affection of love to God raiſed to the pitch of fervency; which will not let us endure any hurt or contempt ſhould be offer'd to that which he loves, if we can remedy it. Now what doth he love more than true Religion? which the purer it is, the dearer without all doubt it is to him that hates all iniquity. And where I beſeech you can you find any Religion, which in this regard may be compared with that which is by Law here eſtabliſhed? Which deſerves therefore all the zeal you can expreſs for its preſervation; and at this time calls for all the zeal that it deſerves. For it is loſt, in all likelihood, without every mans zeal in his place to ſave it. We are undone, if we have not a heat, activity, and courage proportionable to theirs that ſeek to deſtroy it.

And is it not a ſhame, that falſe Religion ſhould make men more buſie and active, more bold and undaunted, than true Religion doth thoſe who have ſo long profeſſed it, and been inſtructed in the worth and excellency of it? Or do we expect to have it preſerved without ſo much ado? Are we ſuch Fools as to imagine, that if we defend our ſelves weakly, faintly, and timorouſly, when they aſſault us not only reſolutely but boldly p. 26and furiouſly, we ſhall get the Victory? No; the Magiſtrates muſt do all that is in their power, to execute his Majeſties Command for the finding out and expelling thoſe that oppoſe it. And they that are not Magiſtrates, muſt give them their aſſiſtance, and quicken thoſe that are. Call upon all your Acquaintance who have any power or intereſt, to be honeſt and upright; to preſerve their integrity, and not be tempted by any thing in this world to betray their Religion. And tell them it is not enough to be upright, but they muſt be diligent and zealous: becauſe now is the time for every man to ſhew himſelf, and to do all that lawfully he may, for the honour and ſafety of his Religion. There are no other bounds that I know of, which we are to ſet to our zeal for our Religion, but only this; that we do nothing contrary to it. Whatſoever it allows, it now requires; that we may not loſe it. We muſt not ſuffer our zeal to be damped by politick conſiderations, reſpect to our private intereſt, and deſire to pleaſe Men: but waving all theſe, take care only that others be not wronged by it, while we ſuffer, perhaps, very much in our own concerns.

For he knows nothing of the nature of holy zeal, who doth not feel it tranſport him, to act beyond himſelf; and to make him quite forget his own private concerns, which he thinks of no further, than as they are included in the publique good. There can be no other meaning of that which the Apoſtles apply to our Saviour [The zeal of thy houſe hath eaten me up, Joh. II. 17.] than this; that he regarded not his own particular intereſt, nor minded what he was likely to ſuffer, but all thoughts of it were ſwallowed up in his zeal to ſerve God. Who will not be ſerved indeed by our private paſſions and evil affections; but doth expect that we ſhould not conſult with the wiſdom of this World, which is for ſuffering nothing, but avoiding all that may hurt and prejudice us, though God may be thereby very much honoured. And therefore his wiſdom (of which we ought to take counſel) bids us forget the damage we may ſuffer, and lay aſide all thoughts of our ſelves; ſo we may but promote his glory. When we have any hope of that, we muſt hearken to no other advice but that of the Apoſtle, Rom. XII. 11. Not ſlothful p. 27in buſineſs: but fervent in ſpirit, ſerving the Lord. We would be glad perhaps, to follow the other reading of the laſt part of that Verſe, ſerving the time; but not in the right ſenſe: ſerving the time, by ſerving the Lord faithfully in our ſeveral ſtations.

This he expects from us; this our Religion and all good men expect from us; that at this time, when the Zealots of the Romiſh Church are ſo outragiouſly ſet to deſtroy us, we ſhould pluck up our ſpirits, as the phraſe is, and imitate or rather excel them; not in that cut-throat zeal (God forbid) which made the Jewiſh Nation, as it doth them, ſo infamous; but in a juſt indignation againſt ſuch barbarous perſons and practiſes, and in a zealous reſolution always burning in our breaſts, to defend our Religion, the beſt we can, againſt their attempts. I am bold to ſpeak in this manner, without any undue tranſport, becauſe I find God himſelf expreſſing his zealous affection for the defence of his Church in far higher terms than theſe, Zach. VIII. 2. Thus ſaith the Lord of hoſts, I was jealous for Zion with great jealouſie; and I was jealous for her with great fury.

Do not you then liſten to any motion which may be made to you, I will not ſay to leave your Religion, but to be remiſs and not ſo zealous for it. Think what a diſhonour it will be to you, and how it will endanger it: if when ſo many bend their tongues like their bow for lies, you ſhould not be valiant for the truth: Which was the charge that Jeremy (ch. IX. 3.) brought againſt Jeruſalem, but I hope will never be your guilt; who have ſuch a Religion to defend, as will not let you be Cowards, if you underſtand the difference between it and that which oppoſes it. Conſider it, I beſeech you, beforehand, that if any body ſhould attacque you with Arguments to deſert it, you may be ſtedfaſt and unmoveable, in nothing terrified by your adverſaries, when they tell you Popery will prevail notwithſtanding all our endeavours to keep it out. Reſolve it ſhall never prevail over your ſouls, whatſoever may become of your bodies: But as you now pray ſolemnly God will not leave us, ſo you will fortifie your ſelves impregnably againſt all p. 28perſwaſions to leave him, by quitting your Religion.

Do not ſo much as ſtoop to hearken to any ſuch ſeducement; but conſidering, as I ſaid, well beforehand what it is you muſt leave, and for what (if you forſake the Communion of this Church) ſtand faſt in one ſpirit, with one mind (in perfect unity) ſtriving together for the Faith of the Goſpel. So I may truly call our Religion here eſtabliſhed; from which if you ſhould depart, you leave the old way of ſerving God for new inventions. For you forſake a Religion wherein God is purely worſhipped, for one that joins Saints and Angels with him. You forſake a Church that prays to God alone, through the interceſſion of Chriſt Jeſus, for one that prays to Saints in the very ſame form of words wherein they pray to him. You leave the holy Scriptures, to follow uncertain Traditions; and part with your Bibles, for Legends and fabulous Stories. You go away from Prayers and Hymns you underſtand, to a Service in an Unknown Tongue. Inſtead of the whole Sacrament you muſt be content with half; or rather with none at all. For it is certain, where the Blood of Chriſt is not imparted to you as ſhed, or poured out of the Body (as it is not in the Roman Church) it is not communicated at all, and the people have no fellowſhip with Chriſt in his death, being deprived of his blood, which was ſhed for the remiſſion of ſins.

Inſtead of ſure and certain comfort, you muſt rely in all holy Offices upon meer uncertainties: for if the Prieſts intention be wanting (of which none can be ſure) there is no Baptiſm, no Communion, no Orders, no Prieſthood, no Church. And conſequently you leave the worſhipping of Chriſt, for a Worſhip, which, for any thing you can know, may be meer Idolatry. For in caſe there be no Tranſubſtantiation, but the Bread and Wine ſtill remain after the Conſecration, they themſelves have acknowledged it is Idolatry to worſhip them. Now we are ſure there is no Tranſubſtantiation, and it is impoſſible that they ſhould be ſure there is; (even according to their own principles, becauſe they can never be ſure the Prieſt actually intends to do what Chriſt commanded, and then nothing is done) and therefore they can never be ſure that they are not Idolaters.

p. 29If you join with thoſe of Rome, all the ancient Councils muſt ſignifie nothing with you, in compariſon with one late Conventicle; which was no better than a Conſpiracy of a few men againſt the Church of Chriſt. You muſt quit a Church which teaches you to be ſubject to the King as Supreme, for one that teaches you to be ſubject in the firſt place to the Pope. Exchange a Church that requires of all its Members the ſtricteſt obedience to their Governour, for one that at leaſt ſuffers the moſt rebellious principles to paſs for Chriſtian Doctrine; and the moſt bloody murders to paſs for Chriſtian, if not meritorious, actions. You muſt leave a Church that bids you look about you, and ſee that you be in the right, for one that would put out your eyes, and bids you blindly follow them: A Church that, in St. Paul's words, requires you to prove all things, for one that requires you to renounce your Reaſon, nay common ſenſe, that you may believe the greateſt abſurdities.

If you leave the eſtabliſhed Religion, you forſake a Church whoſe Service is performed in a plain and grave, a comely and decent manner, for one that is burthened with more Ceremonies by far, than are contained in all the Law of Moſes. You depart from a Church which only ſeeks the good of your ſouls and the glory of God in all its Miniſtrations, for one that is apparently contrived for enriching the Prieſts, and for the glory of the Pope. You leave a Church which teaches you to live piouſly, or elſe gives you no hopes of ſalvation, for one that indulges men to live as they liſt, and yet not utterly periſh at the laſt. A Church you abandon that is mild and gentle to thoſe that are deceived, for the ſake of one that proſecutes all thoſe who diſſent from it with Fire and Faggot, Maſſacres and unheard-of butcheries. Nay, you relinquiſh a Church that is very charitable in her Opinions and Cenſures, for one that damns all thoſe to the pit of Hell, though never ſo blameleſs in their lives, and ſtedfaſt believers of the three ancient Creeds, if they be not of their Communion.

You leave a Religion which proclaims that Marriage is honourable in all, and the Bed undefiled: but Whoremongers and p. 30Adulterers God will judge, for one that ſtrictly forbids her Prieſts to marry, but connives at their Fornication. That is, you leave a Religion in which you are taught to have the greateſt regard to the Commands of Chriſt, for one wherein you may more ſafely break many of his Precepts, than one of the Laws of the Church. To conclude, you leave a Religion which is ſincere, and void of all deceit and fraud, for one which cheats men with hallowed Trinkets, (ſuch as Roſes, Beads, Swords, Agnus Dei, and other waxen ware) whereby they draw vaſt ſums of money from the ſimple, for meer toys and bables.

They that conſider not the caſe may look upon all this as an invective, which in truth is but a bare Narrative: and no more than is neceſſary to be ſaid, our enemies themſelves being Judges, at ſuch a time as this. For they would look upon us, I am confident, as a company of deſpicable wretches, if we ſhould not dare on ſuch an occaſion to ſpeak for our Religion. Which teaches us, after the example of St. Paul to be jealous over you with a godly jealouſie: fearing leſt by any means, as the Serpent beguiled Eve through his ſubtilty, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt, 2 Cor. XI. 2, 3. In which you ought to preſerve your ſelves, and not admit of the Romiſh mixtures, whereby the ſimple Religion of Chriſt is adulterated; if you have any regard either to your Souls, or your Bodies, or your eſtates, which are all in danger. Be zealous therefore in your Religion, and for your Religion. Show that you mean not to leave it (for that is in effect to leave your reaſon, that you may be rob'd of your faith) nor to leave off your moſt vigorous endeavours to preſerve it.

And truly we have the greateſt cauſe to be thus zealous both in our prayers and in our endeavours, to fortifie our ſelves and one another; to rouſe up our courage, to maintain what God hath ſo long by many wonderful providences maintained and preſerved: becauſe he doth not ſeem to have a mind to leave us, if we will not baſely deſert him and his cauſe.

For mark, I beſeech you, what incouragement he gives us to hope, that notwithſtanding our vile requitals of all his lovingkindneſs, p. 31we may be delivered, if we will at laſt take ſuch a pious courſe, as I have deſcribed.

Firſt of all, he hath graciouſly heard the Prayers of his faithful people, who have often beſought him, that he would bring to naught all the evils which the craft and ſubtilty of the devil or man worketh againſt us. He hath ſtrangely, when we lookt not for it, detected their ſecret Counſels; and thereby delivered our Soveraign (whom God long preſerve) from the deteſtable deſign which was againſt his life. This was the Lords doing alone, and it ought to be marvellous in our eyes; and excite us to do all we can for our own preſervation, ſeeing he hath done ſo much already. For unleſs the Lord had been our help, our ſouls had quickly dwelt in ſilence, Pſ. XCIV. 17.

Another incouragement is the happy agreement, hitherto between the two houſes of Parliament: who both are induſtrious to make further diſcoveries of thoſe ungodly devices which are in part come to light, and to provide the beſt means they can think of for our ſafety.

His Majeſties gracious Declaration alſo, that he is ready to joyn with them in all the wayes and means that may eſtabliſh a firm ſecurity of the Proteſtant Religion as our own hearts can wiſh, is a further encouragement.

But the greateſt of all is, that God hath done all hitherto for us himſelf, for his own Names ſake; notwithſtanding our high provocations. There hath been little of man ſeen in all this buſineſs, or in any of our former deliverances; which have been a ſucceſſion of Miraculous works, for the preſervation of this Church and Kingdom. We cannot ſay that it was the prudence, the diligence, the watchfulneſs of our Councellors, which brought to light the deeds of darkneſs; but Gods infinite mercy alone who toucht the heart of one man to reveal thoſe ſecrets, which, for the preſent, hath daſht their deſigns in pieces. As confident as they were they are faln ſhort of their aim; and the prey is ſnatcht, as it were, out of their very teeth. They opened their mouth againſt us, they hiſſed, and gnaſht their teeth; but have not as yet been able to ſay, we have ſwallowed them up, certainly this is the day that we looked for: we have found it, we p. 32have ſeen it, Lam. 2.16. No; Bleſſed be the Lord, who hath not given us as a prey to their teeth: Which we may very well look upon as a token for good, ſaying with David, Pſal. XLI. 11. By this I know that thou favoureſt me, becauſe my enemy doth not triumph over me. When they were in ſo fair a way to it, then to be diſappointed of their triumph, is a manifeſt ſign, I think, that God hath a kindneſs for us. And may incourage us to ſay when we ſee them rave, and hear them ſtill brag that the day ſhall be their own, Talk no more ſo exceeding proudly, let not arrogance come forth out of your mouth; for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his Saints, and the wicked ſhall be ſilent in darkneſs: for by ſtrength ſhall no man prevail, 1 Sam. II. 3, 9.

Did we thus religiouſly depend upon him, and truſt in him, I am very confident he would ſtill defeat our enemies; and not ſuffer them, howſoever they may boaſt, to triumph over us: even for this very reaſon becauſe they are ſo inſolent and barbarous. That's a new thing to be conſidered for our encouragement. The ſavage cruelty and bloodineſs of their deſigns, againſt thoſe among whom they live peaceably, and who have been kind as well as gentle to them, is an argument that God abhors them as much as we can do; and that he will confound them, if we do not provoke him to abhor us and caſt us off, for our ingratitude and groſs negligence in that Religion, which hath been ſo often moſt wondrouſly preſerved. We may make the ſame complaint to God that David did, and thereby move him to pity us; that they are not only our enemies wrongfully, but have rendred us evil for good, and hatred for our good will: which is the character of the worſt natures in the world.

It would have been eaſie for us, were we ſo diſpoſed as we find them to be, to have deſtroyed them all long ago: Our Numbers and ſtrength being ſo vaſtly greater, that nothing could have reſtrained us from it, but only this, that our Religion is better. Which may make us hope God will be farther merciful to us; and not let them prevail, who are emboldned by nothing elſe to attempt to deſtroy us, but by this alone; that we are taught to be ſo kind to them as not to deſtroy them.

p. 33If David made this an argument why God ſhould defend him from thoſe that roſe up againſt him, becauſe they were gathered together, not for my tranſgreſſion, nor for my ſin, O Lord, as he ſpeaks, Pſal. LIX. 3. We may much more urge the ſame motive, with a little alteration of his words, ſaying, Deliver us from the workers of iniquity, ſave us from bloody men. For lo, they lie in wait for us; the mighty are gathered together againſt us; not for our tranſgreſſion, nor for our ſin, O Lord (but quite contrary, becauſe our fear of thee forbids us to deſtroy them) They run and prepare themſelves without our fault: awake to help us, and behold the danger wherein we are. Thou therefore, O Lord God of hoſts, the God of Iſrael, awake to viſit them: be not merciful to any wicked tranſgreſſor. Conſume them in wrath, conſume them that they may not be: and let them know that God (not they) ruleth here, and unto the ends of the Earth.

And it is a ſingular comfort ſurely to know and ſtedfaſtly believe, that as the Pſalmiſt ſaith elſewhere (Pſal. XCIX. 1. according to the old tranſlation) The Lord is King, be the people never ſo unpatient; he ſitteth between the Cherubims (i. e. governs the world) be the earth never ſo unquiet. Upon him therefore let us depend and commend our ſelves piouſly to his protection, and we need not fear all the power on earth, that they can raiſe againſt us. As for their intereſt in heaven, we are ſure it is very ſmall; For if the Lord had not been on our ſide, when they roſe up againſt us; then they had ſwallowed us up quick, when they were ſo wrathfully diſpleaſed at us. They depended it's like very much upon their ſuppoſed intereſt in the Saints: whom they ply hard with their prayers, and it is probable beſought their help very earneſtly upon this occaſion. For I find they have relyed upon them, more than they are willing to confeſs, in former times: particularly when the Spaniards invaded us with their Armada called Invincible. An Image then of the Bleſſed Virgin, famous as they pretend for Miracles both on the Sea and Land, was brought in great pomp from Del Puig to the great Church of the City of Valentia. And there a Solemn Litany was Sung to her upon the 17.. of July being Sunday 1588. part of which I ſhall recite (out of Ferdinando Texeda) that you may ſee p. 34how little credit is to be given to them, when they tell you they only deſire the Saints to pray for them.

We Sinners beſeech thee to hear us, that thou wouldſt impetrate true Repentance for us.

We beſeech thee to hear us.

That thou wouldſt take care to preſerve the Apoſtolick See, and all Eccleſiaſtical Orders in Holy Religion.

We beſeech thee to hear us.

That all Storms allayed thou wouldſt conduct the Catholick Fleet of the Catholick King in ſafety to the deſired Haven.

We beſeech thee, &c.

That thou wouldſt make the Catholick Fleet of the Catholick King victorious over Savage Hereticks.

We beſeech thee, &c.

That thou wouldſt ſmite the obſtinate Hereticks of England with fear and trembling.

We beſeech thee to hear us.

I omit the reſt, becauſe this is ſufficient to ſhow where their great ſtrength lies (as to the other VVorld), which as it failed then, ſo no doubt it ever will in time to come. For they are inſtigated to their bloody attempts by another ſort of inviſible powers, who, if God permit, may give them indeed very great aſſiſtance. But the bleſſed Virgin and the Saints, if they know what is doing here, we are well aſſured will pray againſt them, and join with us (without our ſupplicating their favour) in ſuch humble requeſts as theſe,

O God, to whom Vengeance belongeth: O God, to whom Vengeance belongeth, ſhew thy ſelf.

Lift up thy ſelf, thou Judge of the Earth; render a reward to the proud.

Lord, how long ſhall the Wicked, how long ſhall the Wicked triumph?

How long ſhall they utter and ſpeak hard things? and all the workers of Iniquity boaſt themſelves, Pſal. XCIV. 1, 2, 3, 4.

p. 35And if I put into your Mouths a whole Pſalm appointed to be read this morning (and compoſed in ſome ſuch diſtreſs as now preſſes us) with ſuch alterations as may make it applicable to our condition; I am confident I ſhall neither offend the Saints in Heaven, nor the Saints on Earth.

Pſal. LXXXIII.

Keep not thou ſilence, O God: hold not thy peace, and be not ſtill, O God.

For lo, thine Enemies make a tumult; and they that hate thee have lift up the head.

They have taken crafty Counſel againſt thy People, and conſulted againſt thy hidden ones.

They have ſaid, come, and let us cut them off from being a Church that their Name may be no more in remembrance.

For they have conſulted together with one conſent: they are confederate againſt thee.

We cannot tell their Numbers, and their Combinations; like thoſe of Edom and Iſhmael, &c.

But do thou unto them as unto the Armada of which they boaſted: and as unto the Gun-powder Conſpirators, &c.

O Our God, make them like a Wheel: as the ſtubble before the wind.

As the fire burneth the wood, and as the flame ſetteth the mountains on fire;

So perſecute them with thy tempeſt, and make them afraid with thy Storm.

Fill their faces with ſhame: that they may ſeek thy name, O Lord (that great happineſs we wiſh them with all our hearts.)

Let them be confounded and troubled for ever: yea, let them be put to ſhame, and periſh.

That they may know, that thou whoſe Name alone is JEHOVAH art the moſt high over all the earth

FINIS.

End of the text · Simon Patrick, Sermon on Day of Fasting (1678)