A BROKEN HEART, OR THE GRAND SACRIFICE. AS IT WAS LAID OVT IN A SERMON PREACHED AT St. MARIES in Beverley, in the East-riding of the County of Yorke, upon the monthly Fast-day in Christmas-weeke, being Decemb. 28. 1642.

By JOHN SHAWE, Pastor of the Church at Rotherham in the same County.

ISAIAH 57. 15.

For thus saith the high and losty One; that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

ISAIAH 66. 2.

But to this man will I looke, even to him that is poore and of a con­trite spirit, and trembleth at my Word.

Printed at London in the yeare 1643.

TO THE RIGHT VVorshipful Mr. THOMAS RAYKES, Major of the strong and populous Towne of Kingston upon Hull, and all the Aldermen thereof, to Mr. Richard Wood, Sheriffe, and Mr. Iames Lupton, and Mr. William Raykes, Chamberlaines of the same famous Corporation, and to all the rest both of the high and low Church Parishes: I. S. wisheth truth add peace here, life and glory after by Je­sus Christ.

Right Worshipfull and much honoured Sirs,

THE eagernesse and importunitie of those amongst you whom it most concerned, so pressingly inviting me to come over to you for the service of your Faith, the worke of the Mi­nistery, when dangers and troubles should arise in mine owne Hemi­phere, together with your unanimous and free choyce of mee for that work, during the continuance of such stormes, have moved mee to hazard my selfe on the publique censure, that I may hereby acknowledge your kind respect, and returne you deserved thankes. Ac­cordingly when stormes arose at home, and the provi­dence of God opened a doore; at your request I came over to you, why I staid not with you, (but remain here at B [...]verl [...]y, six miles from you, and forty miles from the smoake of mine own cabbin) you well know: I have [Page] not now to accuse any, or Magistrate, or Minister, or people; this only I am most confident of, that the great God who now knowes, and ere long will reveale and judge the secrets of all then, will manifest that in this bu­sinesse I had (and I verily so think of you) neither inten­tion, nor endevour, but such as are agreeable to Gods Word, and the Parliaments order: I heartily wish that the succ [...]sse of this businesse may further (that which in the Sermon I drive at) both in you and me, Broken hear­tednesse and contrition of spirit: my prayers are, that the publique curses wished may never fall on you; but that the blessings of peace may ever flourish within your gates, both peace within you, peace of conscience, by framing your conversation to Gods Word; and peace above you peace with God, through the Reconciler Je­sus Christ; and peace without you, peace with men, which is alwayes good and pleasant, especially now, and chiefly in your Towne, when it is attendant to truth and holinesse. The Lord ever keep you from that evill spirit of dissention, Judg. 9. 23. and grant that those especially who ought most to be men of peace, may never for their own Num. 11. 29 otherwise affe­cted were Iohn Baptist, John 3. 29, 30. and Paul, Phil. 1. 18. honour, gaine, or private ends, make any breach in the walls of Jerusalem. I had rather with Jonah be east into the Sea, then wilfully make publique rents in Christs seamlesse Coat. My intreaty to you is, not to trust in any outward strength or fortifications, lest selfe­confidence be your ruine, Isa. 30 3. Jer. 17. 5, 6. you see in Isa. 22. verl. 8 9, 10, 11. that Judah got Armes and souldiers, made ditches, trenches, bulwarks, &c. But heare what God saith, vers. 12, 13, 14. That without Heart-breaking and humiliation, all these could not save them: You know what was said to Phocas, If you build your walls to heaven, yet if singer in, it will ruine them all: These fortifications cannot keep out the worst enemies, as first sin, second Gods wrath, third sicknesse, fourth death, fifth devils, sixth burning conscience now, seventh hell, &c. Labour therefore, I pray you, for true [Page] repetance, that is the way to make a Kingdome or Towne stand, Matth. 11. 21, 23. had Sodome and Go­morrah repented, they had stood till this day. How did this prolong Nineveh? Jonahs first words to Nineveh implyed this, and holy Bradfords last words at the stake expressed it, viz. Repent, O England, repent, repent! Of al enemies and treacheries take heed of that cheating theefe, and devillish traytor, raigning sinne: that would both discourage and ruine you. I remember a sweet and experimentall passage of the old Earle of Essex (Father to his Excellencie that now is in the Field) which was preached at Pauls Crosse the Lords day next after his death; When I have gone out in a morning (said he) and found some guilt lye on my conscience, no man was more cowardly then I; but when I went to prayer in a morning, and found a cleare conscience and evi­dence of peace with God, I durst have encountred an armie of men, as bold as a Lion. Such like expression I find of that Leicester-shire Martyr, old Father Latimer. Secondly, practise that which was the close of many of the Martyrs Letters, Pray, pray, pray. When Jacob stood like a Vertue betwixt two vices: on one hand, had had Laban, and now Esau and his crew on the other; Jacob goes over the brooke alone, and wrestles with God; and though the longer he strove, the weaker, the lamer he grew, yet holds out (like Moses on the Mount) till the day, til he got a blessing, and Esau's killing is tur­ned to kissing, Gen. 32. 24. & 33. 4. See how prayer helps and saves in the worst times, Joel 2. 31, 32. I remember what I have read of Luther, that he prayed five houres a day (easque studio optissimas) and that when he dyed, the bords of his closet, where he used to pray, were found rotten with tears that fell from his eyes in prayer. Thirdly, labour to beleeve, 2 Chron. 20. 20. by faith get into those chambers of protection, Isa. 26. 20. the cham­bers of Gods attributes, of his decrees, of his promises, of his speciall providence, principally the rocke Jesus Cant. 2. 14. [Page] Christ. I remember another passage of Luther, when they told him of the malice, power, and preparation that the Pope and his complices had against him; Come, come (said he) let us sing the 46. Psalme, and let them doe the worst they can: O but (said some) they have made a decree against you at Norinberge; Oh! (said he) but there is another decree in heaven, and that must stand; I (said he) have hitherto kept out Pope, Spaine, and the Devil, by prayer; and when I am gone, they that would keep him out must use the same way. But the porch growes great; give me leave to present these ab­rupt meditations (such as they are) to your hands, eyes, and hearts; and to shelter them (that I say not my self) under all your Patronage: The blessing of him that ap­peared in the Bush go with them, and be on you; who shall ever have the ferventest prayers, heartiest thanks, and true affections of him who is,

At your command in and for the ser­vice of my Master Christs JOHN SHAWE.
Beverley, Jan. 5. 1642.

TO THE CHRISTIAN READER, ESPECIALLY TO THE INHA­BITANTS WITHIN THE TOWNE and Parish of Rotherham; and others, to whom the Author hath had par­ticular relation.

Christian and courteous Reader:

IF you aske mee why, first this Sermon, se­condly at this time, thirdly in such a plaine dresse, homely garbe, and phrase, comes now to stand in white sheetes before the publique view; take my answer to each in a word.

To the first, thus, When this Sermon was preached in this place (where by the providence of God I am cast at present) the watery eyes, attentive eares, and tongues of many, most begged this. Secondly, among other notes (whether safe or lost I well know not) these on the sudden I thought not unsutable to the present times.

To the second, thus, I being now absent from home, found some (though but little) time, to write over these my thoughts: Againe, I thought hereby somewhat to re­compence my necessitated absence from mine owne people this way.

To the third, thus, I was at the preaching hereof forty miles absent from my bookes, and suddenly called to this worke, and had time only once to write these notes over, [Page] and that in the time of no small distractions, and was wil­ling to print it as it was preached, as neere as conveniently I could (else I could not well have called it the same Ser­mon) moreover, I thought the plainest phrase, without all curious dresse, did best become these times, and the day and occasion of this Sermon. God grant I may do that by printing, and you by reading, which may keep us both from sinning, and further us in the way of heart-breaking. If thou either bring a broken heart to the reading of those notes, or hereby doest got one, their plainenesse will downe the better: if neither, I much regard not thy censure. How-ever, if thy palate be too curious, I shall commend the perusall of them to others, in whom I conceive my self to have some more interest, as being my speciall friends, at As Cutthorp, Somersall, &c. Brampton in Derby-shire, at Chimloigh in As Heanton, Newplace, Bu­ry, Colla [...]on, Rashl [...]y, and M. Ro. Sk. &c. Devon­shire; Alhallowes on the pavement in Yorke; Bradfield, and To some who in these times have fled hi­ther for refuge, as the Lady M. who hath been already plunde­red in York of a [...] 1000. p [...]unds, and [...]s yet out above 700 Ald V. and divers others inhabi­tants also. Beverley, and principally my tenderly affected stock at Rotherham in Yorkshire; let (oh let) me prevaile with all you to set after heaven with a godly violence, Matth. 11. 12. Feare not the present distempers, combustions, rubs, and troubles; it is one sign Antichrist is going down, he rageth so sore, Rev. 12. 12. no violent thing is perma­nent, when one works exceeding hard, we say he will get done quickly; dolor si gravis, brevis; it is but nub. cula cito transitura. Cheare up and courage (beloved) as Da­vid did in the worst times; when not onely friends and goods, but wives and al gone, yet God was not gone, 1 Sam. 30. 6. this made him, and those blessed worthies to take joyfully the plundering of their goods, Heb. 10. 34. heaven will pay for all ere long; know that no affliction or crosse comes on us, till there be great need of it for us, 1 Pet. 1. 6. comes not without an everlasting knowledge and decree of God before time, Act. 4. 28. Ephes. 1. 5. and is ordered by Gods all-wise disposing providence in time, not onely God takes care of things in heaven, but on earth, Psal. 113. 6. not only of men on earth, but beasts, yea birds, yea little birds, yea poore sparrowes, whereof two are sold for one [Page] farthing, Matth. 10. 29. and five for two farthings, Luk, 12. 6. yea these poore birds move not; hop not from bough to bough (ibid.) without Gods providence; may, takes not care only of mans essentiall or internall parts, but of his very haires which are but excrements, Matth. 10. 30. if a haire cannot fal from our heads without Gods providence, much lesse our heads from our shoulders; nor shall any of these crosses last longer then serves for our profit, Hebr. 12. 10. My times are in thy hands (not in mans, or my enemies) O Lord, said David, Psal. 31. 15. When the sore is healed, the plaster will fall off, when the enemies have pushed us nigher heaven, God will then knock, off the horns, Zach. 1. 20, 21. burne the rod, Isa. 10. 5. What can sword or staffe do without an hand to guide it? The end and issue will be happie, Isa. 3. 9. only be we mourners, get Christs marke, Ezek. 9. 4. He that hath delivered us from the Li­onRom. 8. 28.and the Beare, will deliver us from this Philistine. Let us pray, heare, reade, &c. but let all come from broken hearts; lap up all in contrition of spirit. T though we have sought long, and still things seeme to go worse and worse; yet see how Jacob at length (not at first) prevailed with the Angel. Moses on the Mount; Exod. 17. the importu­nate widow with the judge, Luk. 18. 5. and 11. 8. After the Luke 11. 8.sharpest storme comes the sweetest sunshine: God can make the valley of Achor for a dore of hope, Hos. 2. 15. Let me beg of every Christian Reader a prayer and a teare: I have said; let us both practise, and God give a blessing. Amen, and Amen:

So prayes I. S.
Jan. 6. 1642.
PSALME 51. ver. 16, 17.‘For thou destrest not Sacrifice, else would I give it: thou delightest not in burnt Offerings, 17. The Sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.’

Wonder not (Right worshipfull and be­loved) * A Christmas as poore people say against a good time. that these times (by the voyce of the multitude call'd good or the best times, but by the practice of the most, made the worst times; wherein many use Christ worse then hellish Iudas, or devilish Pilate; they let him live till hee was above thirty three yeares old; but many use him like a Babylonish brat, dashing out his braines as soone as he is borne) won­der not I say that these times, too commonly made times of feasting and merriment, are now become times of fasting and mourning; (yea, not the sixth or seventh (as Zach 7.) but the twelvemonth fast) our Saviour tels that ‘when he Bridegroom should be ta­kne away, then should they fast in those dayes;’ Now [Page 2] when our Bridegroome Christ seemes to remove from the Temple, from the Cherub from the thr [...]shold, to the Mountaine (Ezek. 9. & 10. & 11.) When our God seems to be removed from our Land (heretofore the glory of Lands, the fortunate Iland) by reason of our sinues, witnesse our wars and divi­sions from his ordinances; witnesse that want of for­mer efficacy, and power: from his peoples feeling, witnesse their feares and troubles: and when his sa­cred Majesty also is removed so far (alas too far) from his great councell; no wonder if we fast in these dayes; I have read, in our Chronicles, though now I cannot on the sudden tell where, (being far removed from my study, Bookes and papers) that heretofore there was in England a Christmas kept, called the silent and dumbe Christmas; because of a great af­fliction of God upon this Land, the people were si­lent from their wonted mirth and sports; sure if e­ver this Land had cause, now much more, to keepe a silent and dumbe Christmasse; It was a savory pas­sage of Vriah, 2. Sam. 11. 11. When the Arke and Israel and Iudab abide in Tents; and my Lord Ioab, and the servants of my Lord encampe in the Fields, shall I then, &c. Take my lawfull liberty? and David him­selfe, If I forget Ierusalem in my mirth, &c. Fasting and Prayer if rightly performed have a great preva­lency with the great God; a wrestling power, and binding power, Ex. 32. A commanding power, Isa. 45. 11. See in old Testament, Iudg 20. There was a scareful civill War in the same Land, amongst Gods people of the same religion (by profession); the cause was, Benjamin would not suffer malignant delinquent [Page 3] parties to come to condigne punishment. The eleven Tribes send first to know the truth whether there was such a fact done or no, its proved ver. 3, 4, 5. Se­condly, they offer faire termes of peace to their bre­thren, only let the delinquents be punished vers. 12. 13. Thirdly, when these faire proffers were rejected, then resolve they to goe and fight with their bre­thren, some of them to fight, and others to be sut­lers for the Army Vers. 9. 10. And forth they goe. 400000 of Israel against 26000 of Benjamin; so that the people of Isarel had far more men, a far better cause, and a good warrant (the Command of God himselfe (Vers. 18. 23.) Yet lost they in two Battells far more men then the enemy had in all, even 40000 Vers. 21, 25. But when they went to fasting and prayer (which before they omitted) Vers. 26. Then they beate downe all before them; till themselves fell a weeping for the losse of a Tribe Iudg. 21. 23. Mat. 17. [...]1. So in New Testament some devills are not cast out by Prayer only, and other good meanes, but by fast­ing and Prayer. See how fasting turned quite about the heart of the greatest King in the World, to hate malignants and to affect Gods Church, though a­gainst his owne decree and purpose; one night a­bove all the rest Abashnerus could notsleepe, he calls not for company, but a booke; no booke, but booke of Chronicles would serve; no page in that wherein Mordecaies good fact was mentioned, Est. 6. But see how Esther first prevailed with God, Cap. 4. 16, 17. So when a Kingdome was upon the knee, within forty dayes of giving up the Ghost; yet Fasting and Prayer was one helpe to bring [Page 4] all safe back againe, Ionah 3. 5, 6, 7, 8. I might be large this way, I onely shew how needfull this worke is even now. Onely (that we may doe it aright) know its not abstaining from meate and drinke for a day (so far as our bodily health and infirmities will ad­mit) and from workes of our calling, sports, and costly apparell (so indeed sackcloth and ashes might better become us this day, if it were the custome of Isa. 58. 5, 6, 7. Fast day should be spent as a Sabbath, Lev. 23. 28. Isa. 58. 13. our Country, then costy apparell Ionah 3. 5.) all this is but the outward, the least part; but the main work of a fast stands in three things, 1. Heart-breaking humiliation, called a day to afflict a mans soule in, Levit. 23. 27. Soule-pricking sorrow. Secondly, to endeavor after, and beg reconciliation and peace with God; things can never goe well.) hence its cal­led a day of attonement. Levit. 23. 27. Thirdly, Re­formation to amend in Persons, Families, Congre­gations, Kingdomes, what is amisse, so far as in us lies; else let Ioshua and Elders weep, rent their cloths, and fast, it will not do, till cursed persons and cursed things be removed Iosh. 7. 6, 7, 10, 11. Isa, 58. Neh. 9. 38. & 10. 28, 29. 5, 6. Fasts used therefore to be closed up with a Co­venant; Neh. 9. 38. Now that we may performe this inward and maine part of a holy Fast this day, I have grasped up some few thoughts (such as in this want of Bookes, in this distracted condition I can,) which may helpe us in this heart-breaking, and soule-reforming worke; a thing alwayes needfull, but for the salving of distressed Ireland, and cement­ing distracted England, a very None such; out of, Psal. 51.

This is Davids maine penitentiall Psalme, which Psal. 51. [Page 5] after he had so fouly sinned with Bathsheba, beene guilty of the murder of Ʋriah made his servants ac­cessary, &c. And, Secondly, after almost a whole See the story of it in, 2 Sam. 11. 12. yeares lying in this sinne, Nathan had both covertly and openly reproved him, and Thirdly, God had smitten his Conscience, and given him true repen­tance, when he penned this Psalm.

1. Wherein he heartily and exemplarily expres­eth Psalme hath two parts, con­cerning him­selfe in ver. 18. & concerning the Church till end. his Repentance in three things. 1. Confession and that, First. Of his sinnes in generall, how many and hainous they were, Vers 1, 2, 3. Secondly, of his particular sinnes he was in especiall guilty of Ver. 14. Thirdly, of the fountaine, spring, and roote of all this mischife, Ver. 5.

2. Petition, and that of three things, (in all the World most necessary,) First, Justification or free pardon of sinnes, Vers. 1. 2. Secondly, of Sanctificati­on, or healing and renewing grace, Vers. 10, &c. Thirdly, of assurance, (which is the wel-being of the soule) Vers. 8. 12.

3. Resolution, what David would doe upon this, Viz. Serve and praise God better, Vers. 15. The manner how David would hereafter praise God is set out in my Text two wayes, 1. Negatively not with Sacrifices nor burnt Offerings, 2. Affirmatively, but with a broken and contrite heart: for the first, why he would not doe it with Sacrifices, &c. Hee gives two reasons, 1. A priori God never desired them aforehand, 2. God never delighted in them afterward.

For the second, why hee would serve God with a broken heart, &c. He implies in these words three [Page 6] reasons, 1. A broken heart is Sacrifices in the plurall number, i. e. Wheras there were five sorts of Sacrifices in the old law, viz Burnt-offering, Meate-offering, Peace­offering, Sin-offering and Trespasse-offering, this bro­ken heart is instar omnium, as good, nay better then all. 2, Sacrifices of God:] i. e. The best and eminentest kind of Sacrifices, (as Mountaine of God, Word of God, people of God, are the eminentest.) 3. Such as God will not despise, i. e. Highly prize and value, as 1 Thess. 5. 20. Despise not, i. e. Highly prize pro­phesing.

There remaines now one maine rubb, or materi­all Objection in the way to be removed, and then I shall post apace, and case you with what hast I may.

Object. How can it be said that God required not neither delighted in sacrifices? &c. Seeing in the book of Leviticus, in all ceremoniall Law, God comman­ded them, his people in the old Testament dayly offered them, and God was well pleased with, and accepted of them, Heb. 11. 4. Gen. 8. 20. 21. Nay in the next Verse but one of this, Psal. David, promiseth them verse 19.

Ans. To this our Divines doe (as I conceive truly and fully) give answer in two points. First, God never required Sacrifices comparatively: i. e. In com­parison of a broken heart its nothing, its not to be compared with it, thus Hos. 6. 6. Mercy and not Sacrifice, i. e. More, or rather then Sacrifice, thus Ioel: 2. 13. Rend your hearts and not your garments. i. e. Rather. Secondly, God never required them abstractly & se­vered from a brokē heart; the best Sacrifices without [Page 7] a broken heart God never delighted in: thus Isai. 1. 11, 12, 13. Who required your Burnt Offerings, Sacrifi­ces, Sabbaths, new Moones, id est, God never requi­red or delighted in the best of these, joyned with li­ving in their sins, vers. 16. and severed from a broken heart; thus concerning fasting, see Isai. 58. 4, 5.

I will slash our Text no longer, as some doe their garments, till more gay and lesse warme, idem vitii habet nimia, as nulla divisio, this is not a day of curi­ous dividing Texts, much lesse Kingdomes, but hearts only; this sad day and time speaks, no curious toyes, but plaine dealing; expect not much from me (be­loved) that can performe but little at best, especially on this suddaine, chiefly now, being from books and meanes, thus torne, distracted and divided.

Observe onely (after our plaine homespun Coun­trey manner) two plain truths from these two verses, 1. from the 16. vers.

Obser. That all the best outward dutyes and ser­vices (such as God in his word requires) if performed without a broken and contrite heart are no way de­lightsome but displeasing to God. See for this Isai. 1. 11, 12, 13, 14. & 66. 2, 3.

The Scripture mentions, that the best duties and services done without a broken heart, God abhors the dutyes, Isa. 1. 13. Psal. 66. 18. Isa. 66. 2, 3. as if it had not been done, Rom. 2. 28, 29.

2 Abhors the person or doer of such services, cals them dogs dirt, chaffe, &c. 1 Cor. 10. 5. God was not pleased with such persons; and the Pharisee for all his fasting (more then ordinary,) and paying, and pray­ing, went away not justified, Luk. 18. 12, 13, 14.

3 Will damne them hereafter not withstanding all their duties, Matth. 7. 21. Luk. 13. 27. All these can no more hinder the fire of Gods wrath, from destroy­ing Kingdomes or persons, then a wispe of dry straw can stop fire from entring in at a gap. Zach. 7. And not onely Scripture, but all reason speakes this truth.

Reas. 1. From the words of text, because God ne­ver required them; Prayer, hearing, keeping Sab­baths, receiving Sacraments God indeed requires and enjoynes (so did he Sacrifices) but Prayer, hearing, receiving, &c. without a broken heart, such God never required; from the first of Genesis to the last of Revelation, no one place ever required such, Isai. 58. 5. Ier. 7. 22, 23. God never spake one word of such.

Reas. 2. Because such empty services Hos. 10. 1. as are without this brokennesse; are in Scripture cal­led, duties and no duties, services and no services (as is said in the Riddle) 2 Kings 17. in vers. 33. Text saith, those mongrel Samaritans feared God. But next verse it saith, they feared not God, so 1 Sam. 28. 6. Its said that Saul enquired of the Lord, yet 1 Chron. 10. 14. Saul enquired not of the Lord, so in 1 Sam. 2. 23, 24. with 3. 13. Thus ancients expound those places, where its said that the Jewes sought not God, fasted not, were not circumcised, as Jer. 9. 25, 26. &c.

Reas. 3. Because such services are but bodily exer­cise, 1 Tim. 4. 8. Now of your dearest Wife, Child, &c. What do you care for the presence of their bo­dy (though never so beautifull and pleasant former­ly) if it want a heart, a soul? no, you say with Abra­ham, [Page 9] let me bury my dead out of my sight; no more doth God care for carcasses, and rotten outsides of duties, such Circumcision bodily only, is nothing, Rom. 2. 25, 26. Ier. 9. 25, 26.

Reas. 4. When men forme glorious outward servi­ces without broken hearts, they pride themselves in, and rest on them; now resting upon duties, upon the opus operatum, or worke done, is one kind of spiritual Idolatry; I know no more reason that a man should worship the Crosse, because Christ suffered on it; then that a man should worship the Gibbet or Gal­lowes because his father or brother suffered thereon: The Crosse was no piece of our redemption; I know no more reason why I should worship an Image (though never so gloriously guilded,) then that I should worship a dog, or grasse, that is the workman­ship of man; these of Gods hands, and so more emi­nent; and yet I know no more reason to rest on du­ties then either of the former.

Is there no kinde of Idolatrie but worshipping stocks, and stones? yes Ezek. 14. 7. witnesse second Commandement resting on Temple of the Lord, Temple of the Lord; God can abide nothing worse Ier. 7. 4. then pride in their performances, this honey in their Sacrifices; when they come with handfulls to God; see Mat. 7. 21. 23. Luk. 13. 27, 28. Pharisees did per­forme abundance of duties, hecatombes of Sacrifices Matth. 6. 2. 5. 7. some say they prayed eight houres a day, and yet ex­cept our righteousnesse go beyond theirs, no heaven Matt. 5. 20.

Reas. 5. Breaking of the heart is the end of Sacri­fices, therefore better then they; what are they with­out [Page 10] it? Sacrifices not onely (though mainly) typed out that true propitiatory Sacrifice, The Lambe of God that takes away sins of world, but also shadow­ed out the cutting asunder, and breaking of the heart of him that brought it; renting of cloths, noted ren­ting of heart.

I see more Corne under my hand, then I can thresh out speedily, and yet your extraordinary occasions Mr. Major sent us word that he had e­special com­mand about the Souldiers that day. this day cause me cut short my distracted thoughts; and therefore because I would mainly insist on the second point, I must adjourne the other reasons and uses of this point, and remaine your debter till ano­ther time, only mentioning one or two of the heads, and that but like Gideons Souldiers, lap and away.

Vse 1. Its no signe then of the true Religion to have an outward glorious pompous outside; no, if it want a broken heart, its but vaine oblations, Isa. 1. 13. but taking Gods name in vaine. Satan may still dwell in the heart, for all Iudases devotion, Ioh. 13. 27. And himselfe be a devill, Ioh. 6. 70. Wee may for all them neither truly draw nigh to God, Mat. 15. 8. Nor he to us, Prov. 1. 27, 28, 29. Indeed was it not so, I would confesse that bloodsucking Monster of Rome (that kills the bodies, Rev. 13. 15. and sells soules of men, Rev. 18. 13.) To carry away the Bell from all Chur­ches, for guilded Pictures, Vestments, Tapers, Ima­ges, cringings, bowings, Crucifixes, Altars, Musicke, &c. Long Prayers, strange gestures, (to make sport for children) and I heare them brag of these; Alas who required these; and had they bin good, (as they are not) yet one broken heart, or one poore servants Prayer with a broken heart is worth 10000. of them.

Vse 2. Would have told us, that in old Testament as well as new, God required spiritual service, else cringing and laying hand on head of Sacrifice, would not serve, without slaying sinne, and broken hearts.

Vse 3. Those may be dub'd for fooles then, that ground their salvation, and boast upon their good duties without brokenesse and humblenesse of spirit: alas Ahab repeated, Simon Magus believed, Herod re­formed, Iudas preached, many wrought miracles, Matt. 7. Pharisees fasted, gave Almes, and prayed. Matt. 6. yet lost both themselves and their labour, there are source things men count eminent, and much rest on.

1 Naturall abilities of body and minde, yet for all Achitophels wit, Goliahs strength, Absolons beauty, Balams subtilty, may perish eternally.

2 Artificiall Endowments: Yet Demetrius for all his art, Iulian for all his learning may perish, &c. A thousand others have had good parts and gifts this way, good head-pieces, but bad heart-pieces, like a Toade with a Pearle in her head, but poysonous body.

3 Glorious duties: yet all they, Matt. 6. praying, hearing, Matt. 7. 21, 22. Luk. 13. 27 Cry, it is not in me; are they Gods to save? they are but Bridges to lead us to Christ, 4. glittering graces, such as five foolish Virgins had. Ahabs repentance; Magus's faith, &c.

Ʋse. 4. This would tell us also of the straite gate to life and broad way to hell; not onely heathenish Pagans, Secondly, idolatrous Christians (if so I may terme so foule a thing with so faire a name,) Third­ly, prophane vitious Protestants, but Fourthly, foolish [Page 12] virgios that have lamps without true Oyle, Math. 25. 3. Want the Oyle typed out, Exod. 30. 23, 24. Made of the dropping myrre of true Repentance; the strong Cinamon of a lively faith, the large spreading Cassis of universall obedience, a sweet smelling Calamus (or Oyle Olive) of love. I say even the best of these without broken hearts cannot please God, therefore many perish, &c.

Vse. 5. Sheves a golden path between two Rocks, neither leave the duties undone, nor yet carnally shuffle them over, but doe them, 1. From a right prin­ciple, a broken spirit, Psal. 1. 25 4. Ioh. 4. 23. The want of this spoild Jehues zeale, 2 Ki 10. 31. Iudas his piety, Iewes devotion, Mat. 15. 8. & 23. 28. Like watches, clocks, jacks, ran apace, (are Automata) but no life within. 2. For a right end, not for our selves, Hos. 0 1. Our praise as Pharisees to be seene of men, or Pro­fit, as Iudas for bag; or feare of punishment onely as Iewes Zach. 7. 5, 6. For knavery, to cover and colour it. Pro. 7. 14, 15. But for Gods glory, 1 Cor. 10. 31. 3ly. By a right rule, according to Gods Word, Heb. 8. 5. 1 Cor. 7. 19. 1 Joh. 5. 14. They erre therefore that doe duties from a wrong principle, Lamps without Oyle: a wrong end, as Iehu for a Kingdome: by a wrong rule Isa 58. 5. Outwardly without heart, Mat. 15. 8. When rest upon them, the Temple of the Lord, Temple of the Lord: when still live in their sins, Isa. 1. 16. Ps. 66. 18.

Vse. 6. Try whether we are like to doe poore Ire­land, distressed England any good this day, we have now kept fasts these 12. Months, but is it with broken hearts, Zach. 7. 5. 6. Or only like a bulrush, fresh, green [Page 13] smooth outside without a knot, but within nothing but a spongeous Vaine pith: no wonder if we still fare no better, while still we keepe such unbroken, slinty hearts; I remember Demetrius, and the rest Acts 1934. of his crafty fellowes, cry out two whole houres great, great, is Diana; What was Diana? an Idoll: what is an Idoll? nothing, 1 Cor. 8. 4. Now what a stir had these men made two houres about a great, great, nothing; magnum nihil, if wee have all this twelve moneth sowen the wind, we can expect no more but to reape the whirlewind; if all this with­out broken hearts, God may give us that sad answer, Mat. 7. 23. Ten righteous persons would save Sodom, but they must be broken hearted ones, also in Gods account are no men, Ier. 5. 1. But your occasions con­straine me onely to salute the first, that I may larglier settle on the second and maine point from the 17. Verse, which is this.

Obs. 2. A broken heart & contrite spirit is exceeding pleasing and acceptable to God; so the Text its Sacri­fices its Sacrifices of God, its such Sacrifices as he will never despise: such a frame of spirit God com­mauds, Ier. 4. 3. Hos. 10. 12. Such he commends by cleere Texts, Psal 34. 18. & 147. 3. God hath two chiefe places of residence, the highest Heavens and the lowest heart, Isa. 57. 15. At the proud, God who is higher then the highest, scornes to looke at them, but hath an Eagles Eye to a broken spirit, Isa. 56. 2. To helpe such was Christ anointed, Isa. 61. 1. Such are blessed, Mat. 5. 3. By parables; broken hearted Prodigall, Luk. 15. The broken hearted Publican, Eu. 18. By example; broken hearted Hannah, 1 Sam. 2. 1. [Page 14] Iosiah, 2 Kings 22. 19, 20, 21. Manasseh 2 Chron. 33. 11, 12, 13. &c. A broken vessell (as St. Bernard well) holds Gods liquor the best: And now you that are the stronger flock of Christ, and could journey faster. afford us a little patience while I unroll the stone for your Lambs, and great with young, to drinke a Acts 19. 34. little, (for why should not we spend our braines and lungs, for the poorest of these, for whom Christ died) and then I'le coast the shore with what good speede I may. Let me a little unfold these two things, 1. What is meant by heart, and spirit? 2. What, by bro­ken and contrite?

Q. 1. Whats here meant by heat and spirit?

Ans. Not that fleshly heart in mans body, for if that be pricked or broken the party dies presently; but mans soule or inside; (take me with you thus in short:) man consists of two essentiall parts (or in Scripture phrase, two men, inward man and out­ward man) body and soule, inside and outside; now the soule (or inside) according to its severall relati­ons or Offices is called by severall names; from its na­ture is called a spirit, from its principall seate, the heart; from its enlivening the body, the soule; from one maine Office, the conscience; yet one and the same soule: as one man is both Father, Master, Hus­band yet the same Man: for I take not the spirit, for the purer and more spirituall part of the soule, viz. The understanding, and the heart for the lower part or affections, as some are pleased to speak.

Q. 2. How mans soule is said to be broken and con­trite?

Ans. This phrase implies two things. First, that by [Page 15] nature our hearts are flinty, stony, rocky, hard, need breaking, such are we, such are our Children by na­ture, Ezek 11. 19. Secondly, that our soules might be softned, melted, made contrite which consists maine­ly in five things.

First, conviction; when by the word outward­wardly, and spirit inwardly God convinceth the soule of its corruption by natures cursed estate, sinfull life; perhaps at first chargeth the soule with some maine principall sin as here to David, so with unchastity to Woman of Canaan. Ioh. 4. 18. With persecution to Paul, Acts 9. 4. And afterwards chargeth a whole swarme of sins (of which he never dreamed him­selfe guilty, Rom. 7. 9.) And cries with Nathan here, thou art the man; now he sees his money is but brasse, he is not so good as he dreamed of; before aske him, are you a sinner? yes, God have mercy upon us, we are all sinners; why? have you broken the Law or Gospell? Else you have not sinned: now come to particulars, aske him, have you broken the first Commandement? no, I am no Atheist: have you broke the second? No, I am no Papist: have you broken the third? No, all the Parish knowes I am no swearer: have you broken the fourth? No; all my Neighbours know I am a good Church-man: have you broken the fifth? no; I am as dutifull a Child as lives; and so of the rest. Come to the Gos­pell; doe you believe? yes, and ever have, ever since I was borne, else pitty I should live; and so indeed glories that he hath not sinned; but now when God sets the spirituall part of the Law, and his sins in order and danger before his face, now, he holds [Page 16] up his hands before Gods Bar, and cries guilty, Lord guilty! every word hits a thumpe on his heart, and he cries. Oh! I have been a vile Traitor and Rebell against Heaven, Acts 2. Strikes him dead. Rom. 7. 9.

2. Soule afflication; not onely conscience is con­vinced, but his heart is pricked, vexed, afflicted, Lev. 23 27. what law saith outwardly, spirit of bondage fastens it close to the heart inwardly, Rom. 8. 15. Pricked, and pierced in heart, Acts 2. 37 Cries out oh damned! I feare damned, Acts. 16. 30. What shall I doe? is there no balme in Gilead? The soule throbs and cries, Oh what a foole was I? What a good God have I angred? what a sweete Christ, abused? what a pretious soule have I defiled? What feareful danger have I incurr'd? &c.

3. Soule shaming; smites upon his thigh, Ier. 31. 19. How mad was I to trade and tug in these Brick. kills of Egypt, and preferre the puddles of Damaseus before silver streams of Iordan, ashamed with Daniel c. 9, 7. Blush with Ezra. c. 9. 5. Confounded in him­selfe with prodigall, Lu. 15. 21. Grieved exceedingly, Zach. 12. 10, 11.

4. Soule hating and leaving sin, or leaving it with hatred. Many leave and part with their sins; Phaltiel parted with his Wife Michol (formerly maried to David) when David sent for her, be left her for feare of being killed by Abner, but his teares at parting argued he did not loath her, 2 Sam. 3. 16. Or as ma­riners in a storme cast their goods into the sea for feare; but hate them not, but now he lookes upon his lusts as a very death. Rom. 7. 24. Casts them away with detestation, Isa. 30. 22. Ezek. 7. 16. Yee loath [Page 25] themselves for them, Ezech. 20. 43. yea, part with them. non cum animo revertendi, Hos. 14. 8. 2 Cor. 7. 11.

5 Soule humility. A lowlinesse in his owne eyes; shall ever I be proud, and puft up, that have had such a heart, such treachery against the King of Heaven? when ever proud flesh ariseth, his owne vilenesse keeps him low, downe proud heart; what thou proud, that hast done thus, and thus against thy good God? Job 7. 20. & 42. 5, 6. Gen. 18. 27. thus that Man­ohester Saint, and Martyr, Bradford, closeth up his sweet Letters, miserrimus peccator, a very hypocrite, Iohn Bradford; thus Saint Bernard, quasi quoddam mon­struminter filios hominum Sto. Thus Saint Paul, lesse then the least of Saints; the Centurion, unworthy to come under thy roofe; John Baptist, unworthie to untie the latchet of his shoes; thus Prodigall, un­worthy to be called thy servant, &c. Isa. 57. 15.

This short inch of time enforceth me to passe by the reasons; which I had gleaned, to assert this truth; hoping at this time you will take God on his bare word; and so I with what haste I can, post to the Uses, which are like to Moses Arke, from within, and be­fore which let me now draw out to you, 1 Aarons Rod of reproofe: 2. The Pot of Manna: 3. The two Tables. And first of the last, the Tables of di­rection.

Ʋse. 1. These Tables plainly shew us what a heart every of us hath by nature, viz. hard, stony, flinty, needs melting, grinding, hewing, unsensible, inflexi­ble, compared to a stone, that drops melt not; to a dead man whom words move not? Eph. 2. 1. Ezech. 11. 19. Aske your servant or child when you come [Page 18] from Church, where was the Text? what was the Sermon? they scratch, but not a word; you would wonder how they could so quite forget it, or how those flocks of divels that follow the hearer (as birds the sower) have stollen all, Luke 8. 5. Let this Servant goe to Market, aske him how this or that graine or goods sold? what newes? aske him of some play or shew, he tels you a very ready tale; oh the flinty mind to saving truths!

Offer a man 1000 pound a yeere, to this or that convenient thing; threaten him with great fines, im­prisonments, death; oh, he strats, runs, shrinkes, &c. tell him of eternall glory in Heaven, besides a hun­dredfold gaine here, or of eternall garboiles and flames in Hell, besides a hundredfold losse here; all these never startle, never move him; oh the rockie heart to saving good! such are you, such thine by nature, &c.

2. This Table would have directed us in trying of our selves, whether we were ever broken hearted or not; and in this Table I had thought to have men­tioned foure searching signes and trials; but having much before me, I must be faine at present to re­prive this.

Ʋse 2. I come next then to the pot of Manna, and it will helpe us the way, how a sinfull people; with whom God is angry, and hath a terrible controversie, may yet come to be at peace, and at one with their God againe, how to recover a fainting dying Nation; truely its not Sacrifices, Offerings, but a broken heart that will helpe us, this hath proba [...]um est upon it, de facto is hath done it. Ionah 3. 6, 7, 8. Ierem. 18. 7, 8. [Page 19] this hath the promise for it, 2 Chro. 7. 14. Ezech. 18. 30, 31. Ioel 2. 13, 14. 2 Chro. 34. 37. and wonder not, for 1. renting of the heart will heale the rents of a Kingdome; the more hearts are rended the more will the land and its divisions be glued and cemen­ted, Ioel 2. 13, 14. Againe, where the hearts are ren­ded for sinne, there Gods heart is rended with com­passion to such sinners, Ier. 31. 18, 20. Hosea 11. 8.

3. God will break us inwardly or outwardly; if not inwardly, then looke for outward breakings, (for broken we must be) as Pharaoh when his heart would not break, then he was broke in pieces, and his King­dome also; but if heartbroke, then God hath his end, which is not our affliction or destruction, but heart­breaking, Ezek. 18. 32. Isa. 57. 15, &c.

4. When hearts are broken, then sins are pardo­ned (as here Nathan told David, 2 Sam. 12.) and when sin is pardoned, controversie is removed, so as though God may chasten in mercy, yet not punish in wrath, Isa. 1 16, 18, 19.

Quest. But what meanes may I use to get my heart broken and contrite (for I no way trouble you with the Schoole distinctions of attrite and contrite, &c.

Answ. 1. Goe to the great heart-maker, heart­mender, heart-searcher, by fervent prayer, as David here did, vers. 10. God claimes as well heart-mending and curing the spirituall stone, as a priviledge to himselfe, Ezech. 11. 19. as well as heart searching, Ier. 17. 10. not withstanding, use the means we must: as,

2. Use the hammer of the Law of God, Ier. 23. 29. when the Philosopher jeered Anthony the hermite for want of bookes, he told him, Oh Philosopher, I have [Page 20] three great bookes, Heaven, Earth, and Sea, and in each of these variety of letters, Stars in the booke of Heaven; Men, Beasts, and Plants in the second book; and Fishes in the third; yet none of these so proper to breake the heart, as this of the word; glasse thy selfe in this Word, this Low, and it will discover to thee foure things to breake thy heart: First, the defiled, woefull, cursed estate by nature at first; as David here Psal. 51. 5. as Paul tels Rom. 5. 12, 15. we hate toades for their cursed natures (and so serpents likewise) though they hurt us not; now this great Sea of our misery, runs (as divines speake) especially into six branches: 1. We lost all our grace, and spi­rituall image of God (for the naturall image we could not) whereby we were holy and rightequs (in cur model) like God, Gen. 3. 7. & 6. 5.

2. All mankind, every part of man is defiled with Adam was the Root, we the Branches, he falling, we all fell; he Foun­taine, we streames, he poysoned, we are all infe­cted; he Pa­rent, we Chil­dren, he being a traytor, all out state is consiscate by all Law of Nature and Nations. the rootes and seeds of all manner of corruption, and made prone to all that is naught, Psal. 52. Rom. 3. & 1. 29.

3. In that estate our persons are slaves, in bondage to Satan, and to his master, (sinne;) bound already, hand and foote, and indarknesse; onely wont tum­bling into the pit, Rom. 14. Eplos. 2. 3. 2 Tim. 2. 26. and so bound as all world cannot free us, but Iesus Chirst Iohn 8. 35.

4. During this estate we are quite disabled from doing God any acceptable service Prov. 15. 8. 9. Iohn 9. 31. &c.

5. Have in that estate no true saving (but onely a common, civill,) right to the Creatures, and out­ward things, Til. 1. 15 (Rom: 8. 20, 21.

6. Lyable to all misery, Isa. 59. 1, 2, 3. Ierem. 5. 25. Math. 25 41.

Secondly, the Law shewes also the actuall sinnes of thy life: As 1. thy vile thoughts, desires, wishes, in thy heart (whether outwardly expressed or not, and these are all known to God now, and shall all be revealed hereafter, Iob 42. 2. 1 Cor. 4. 5. and these thoughts (which are as thicke in a wicked heart as moats in the Sunne) are sins in Gods eyes, Prov. 24. 9. the thought of fosly is sin, yea and great sins, Acts 8. 22. pray to God if perhaps the thought of thy heart can be forgiven.

So 2. Wicked and idle words, and of the least of these we must give account to God, Matth. 12. 36, 37. besides lying, swearing, cursing, &c.

So 3. Of thy life, against the first and second Ta­ble, towards God and man, against every Common­dement, that (as the ancients speake) in the Gospel, some were dead, but not carried forth, as Iairus daughter; some dead. and carrying forth, but not buried, as Widdows sonne; some dead, carried forth, and buried, as Lazarus; such are our sinnes, some dead thoughts in heart, not carried forth; some dead words, carried forth by the tongue, but not buried; some dead actions, carried forth and buried in the life: and thus we sinne, by neglecting good, committing evill, and dead performance of what is good.

3 The law shewes us also that we are guilty of the sins of many others, some whereof may happily be already in hell for them, some perhaps already har­dened, others in danger; its a fearefull thing to be [Page 22] guilty of one Vriah's blood; one Abel's blood cries lowd; Oh what is it to be guilty of so much soule blood? of wife, children, servants, friends, compani­ons, kindred, neighbours, by perswading, humoring, inticing, not hindering (where thou hast a calling and power so to do) or any other way furthering their sin? (peccatum qui non prohibet cum possit jubet) the an­tient fathers some of them used to pray Domine re­mitte nobis aliena nostra peccata, our other mens sins; the Rabbins have a note from Gen. 4. 10. the voyce of thy Brothers bloods, that because the word is [bloods] in the plurall number in the Hebrew (as you see in your Margent) therefore its meant, that Caine not on­ly killed Abels person, but all those that might have come from Abels loynes, (had he beene married) and from their prosterity successively to the worlds end; so thou by thy sins infectest thy children, servants; they have families, and many children; and teach theirs accordingly; thy sin may spread to many thousand persons ere day of Judgement; how is Ieroboam branded, with this brand? Ieroboam that made Israel sin; Oh what is it to destroy a soule? 1 Cor. 8. 11.

4 Law shewes our danger in this cursed estate; If any of these three things happen to us which I shall now name; (and any of them or all of them or all of them may a­ny houre) wee are utterly undone for ever; viz. If 1. In this estate God suffer us to sin that unpardonable sin against Holy Ghost, Matth. 12. 31, 32. 1 Iohn 5. 16. Or 2. that God sweare against us in his wrath, and give us up to our owne hearts lusts, Rom. 1. Psal. 81. 12. Ioh. 12. 40. If God say let never grace grow on thee while world lasteth, as Mark. 11. 14. Or 3. If [Page 23] death (any one way of a thousand; quolibet momen­to mille moriendi modi,) come and seize on thee, thou art eternally undone, thou hast supped sure; Farewel God, Heaven, hope, for ever: and for want of hope thy heart may breake; Let this danger worke upon thee, (ex hoc momento pendet aeternitas.) Thus the Law will be a means to break our hard hearts.

Thirdly, A third means is melting Gospel; the consideration what Christ hath done and suffered for thee so vile a wretch, tendred to thee so unworthy a worme; this Feather bed breakes some flints more then hammer of Law, thus did it to the prodigall, Luk. 15. I remember a Story in our Chronicles (the place I cannot cite, not having bookes) of a poore Cobler that sometimes lived in London, neere a very rich honest Merchant, the Merchant was so excee­ding kind to the Cobler, that he wanted neither money, gold, cloths, meate, any thing, but the Mer­chant helped him; told him that he should never want any thing which he had; ere long, dayes of per­secution for the Gospel came on, and who was the main man to accuse and persecute the rich Merchant & endanger both his life and fortune, but this Cobler? yet so it pleased God the Merchant escaped; after­wards the Cobler would never meet the Merchant, but ran to the other side of street, or turnd back whē he came neere him; but in a strait lane one day the Merchant purposely met him; and sayes, I freely for­give thee all the wrong you have done me, I will ne­ver thinke worse of thee, come to me at any time, and I will afford thee any help or meanes I can; at which kindnesse the Cobler falls downe, almost bap­tized [Page 24] againe in his owne teares, was so overcome with this free mercy; that it broke and melted him into as loving and dutifull a poore Neighbour as li­ved: Oh! Jesus Christ hath laid downe his life for us wretches! Tendred to us Gospell, Heaven, &c. Yet we by our sinnes shew this Christ, brought upon him unspeakable sufferings, persecuted him in his members, proved false with him in the covenant, &c. Yet he followes us to our doores & consciences with free mercy, promising both to forgive, Exodus 34. 7. And to forget what hath beene amisse, Ier. 31. 34. And Mica. 7. 18. And to helpe us for this life, for next, for body, soule, grace and glory; Oh let all this kindnesse melt us, let all this goodnesse winne us to Repentance, Rom. 2. 4. As Jer. 3. 22. When the Jewes had fouly fallen and againe back sliden, and still God calls and runs after them with mercy, ‘Oh this melts them and they cry out, Oh Lord! be­hold we come to thee for thou art the Lord our God.’ Such a melting glory Ruffin, tells of Saint Iohn the Evangelist towards a yong man fallen away, but I hasten, &c. Goates Milke breakes this Ada­mant, &c.

Fourthly, meanes to breake our hearts, is the con­sideration of Gods Workes, even these may helpe us this way, 2 Chron. 33. 12. Psalme 119. 71. Luke 15. 16, 17. And because this is Verbum diei most suitable to the present times, lend me somuch patience as a little to enlarge it in some particular considerati­ons relating to our owne case, and here consi­der, 1. What great mercies England hath had; mercies positive, great peace, great plenty, great [Page 25] store of Gospell; comparative mercies (give mee leave so to speake) great peace, Gospel, and plenty, then any other Nation in the World, since the first light darted from above: Before the fall of Adam, he had never that great mercy of Christ to dye, &c. (having no sinne, needed no Saviour,) he had a co­venant of workes, we of grace, he (as the Angels now) justified by inherent righteousnesse, (though then no merit) we by the Righteousnesse of ano­ther impured; 2. From the fall of Adam till Christ the Church was in its swadling cloths, under darke types and shadowes, Moses's padagogie; but now the Vaile is rent, Types fulfilled, Christ is come, and all things cleared, 3. After Christ, during Pri­mitive times, what raging ten Persecutions, many hundred Christians sluine every day in the yeare, save the first day of Ianuary? And what hellish here­sies did the Dragon belch up? Especially foure, that occasioned foure generall Councells; 4. Since then how hath God cleared up the Gospell in these parts? and for peace; admirable! Its thought wor­thy the Registring in Scripture, that twice, the I [...]wes had peace and rest forty yeares, Iudg. 3. 11. & 5. 31. But once for a wonder its Chronicled that Gods Church had peace eighty yeares together, Iudg 3. 30 But we beyond them, above eighty yeares peace; our fore-fathers would have given whole Cart-leads of Hay and Corne in King Henry the eighth his time, for a few Chapters of St. Matthews Gospel, or St. Iames's Epistle; yea Bibles in English not permitted; yea latter; in the beginning of that Virgin Queene Elizabeths Raigne; we have heard, [Page 26] such a man was one of the third or fourth Preachers in the shire, now more good Sermons in one City in a moneth, then was in all England in a yeare; and for plenty, admired by our friends, envied by our ene­mies, tell me of any Nation in all points the like, Et eris mihi magnus Apollo.

Nay let me adde, superlative mercies, above all mens expectation, who would have said, Gen. 21. 7. That Sarah should give suck; so who would have said three yeares agoe, that we should have a Par­liament, a trienniall Parliament, and that not to be broken up without mutual consent? &c. Who would have said such great things should be done or en­deavoured thereby? Nay mercies above the or­dinary course of Gods providence and dealing with others, a promise in the Bible; we have such na­turall sinnes for which God plagued and threatned other Nations, yet we exempted by speciall pre­rogative (as a godly Divine said well.) Nay mer­cies above all the plots of devill and devillish men; have wee not had formerly and lately, against us French plots, Spanish plots, Irish plots, English plots; and a plot, a plot, a plot, and still a plot, yet God hath soared us above all, as on Eagles wings.

Adde to these also, privative mercies; hath not God delivered us from heathenisme when this poore Iland worshipped every severall day a severall God; the Moone on Munday, Tuisco on Tuesday, &c. But God delivered us: after this, came Egyptian dark­nesse of Popery, but God gave the beast a blow in King Henry the eighth his time; brought him on all foure in King Edward the sixth time; gave him a [Page 27] deadly blow, in famous Queene, Elizabeths dayes, and still more and more doth (and I hope will) his head and hornes and heart perish; did not God miraculously deliver us both in fire (that hellish pow­derplot, the devills master-peece) and in water (in 88.) Isa. 43. 2. Did he not doe as much three yeares agoe when two Israclites were contending to­gether, two sister Nations? but I might in these be infinite, if I looked on these two yeares last past; years (not as formerly of mercies, but) of miracles. There­fore consider.

2. Gods warnings to England, warned us by the Ministery as to Ninoveh, Ionah 3. 4. Warned us by o­thers, all the World (almost) on fire round about us; nay warned us by visible wonders; how did God warn Ierusalem ere its destruction; and Germany ere its troubles, with many marvelous signes and prodigies (as you see of late in print) and hath he not done as much for us (and all these signes have voyces to warne us, Exodus 4. 8.) Was not that booke, called the preparation to the Crosse, taken out of a fishes maw at the Commencement time in Cam­bridge, (when many Ministers and others from all parts were met together, a faire warning, for Eng­land to prepare for the Crosse? what spoke those extraordinary redoubled tides? Strong birth at Stone-house neer Plymouth; the exceeding strange thunders and lightning at Withcombe in Devon, Octobr. 21. 1638. At Anthony in Cornwall on Whitsunday, 1640. The severall stories are in print, so at Chid­lington in Hartfordshire; at Wakefield in Yorkeshire, and many other warnings from Earth, Sea, Heaven, all, &c. Such as, Amos 4. 6, 7, 9. 10, 11, &c.

3. Consider bleeding Ireland, let that breake our hearts, how many Husbands, Wives, Childrens Throats, how many houses, Families, have our sinnes, there cut, ruined, destroyed? I have heard of one that espying a Woman that cut his Wife and chil­drens Throats, he was in such exreme passion and rage that hee was struck dumbe; and no wonder; Oh thinke what wee have done; if one from be­yond Sea send any Armour, or Amunition, to ruine the loyall subjects and strength of England, Oh how vexed and angry are we! Alas wee have sent over our sinnes, the worst Armour and Amunition against poore Ireland, &c. But the glasse is my saithfull monitor.

4. Consider Englands grievous sinnes, let them Iudg. 5. 8. Never was mi­sery on the Iewes, but ido­latry was one or the onely Cause; or as the Iewes spake in every cala­mity there was something of the golden Calfe. melt us; (and now I am in a Sea) I will onely heave up a drop or two.) 1. Grievous Idolatry; a dividing sinne, what caused God to divide the Kingdome of Israil into two Kindomes twixt Solomon his Sonne and servant, but because Solomon divided Gods worship twixt God and idolls? See 1 Kings 11. 6. 7, 8. 11. Oh that we should suffer those Cananites and Perizzites, of whom God hath so by fire and water warned us, still to be pricks in our sides, and them­selves to be snares to us Iudge 2. 3. 2 Our great a­buse, of long peace, Iudg. 3. 30. Of great plenty, we waxed fat and kicked, (as Israel) of great Gospell; Rogers the first Martyr in Queene Maries dayes told Iohn Day (fellow Prisoner with him, and he that afterwards did print the Booke of Martyrs) three strange things, 1. Brother Day I shall burne at a Stake, and you be delivered, 2. Thou shalt live to [Page 29] see the Lady Elizabeth (now in Prison,) to be Queen of England, (both these proved true) and, 3. Bro­ther (said he) then tell my brethren in England, unlesse they use the Gospell better then we have done, there lies a heavier storme of vengeance over their heads then ever hung over ours; they had six yeares Gospell in King Edward the sixrs dayes and (as he said) abused it (so complained the exiles in Frank ford of that sinne) and God sent them five yeares fiery tribulation in Queene Maries dayes; we have had since eighty foure years of much more light of the Gospell, Oh—but I hasten to a third great sinne, viz. Contempt and abuse of Gods faithfull Ministers and people, is it not as in Elisha's dayes, that Men, Women, yea little Children, cry, come up thou Round-head, come up thou Round-head (I should have said,) thou bald-Head, 2 Kings [...]. 23. But take heed some she Beares, or visible marks of Gods Anger seise not on thee and thine, as verse 24. So abuse of Gods Ministers, 2 Chronicles 36. 16. Christs Members, Jewells, Apple of his Eye, &c. Adde, 4. Gur Sabbath breaking, and that with Sabbath break­ing was a ru [...] ­ner of Germany (as th [...]mselves confesse) and sure things ne­ver went well in England since Sabbath­breaking was tolerated and allowed. authority, as 2 Chronicles 36. 11. So, 5. Not laying to heart the afflictions of Ioseph, Amos 6. 6. And ma­ny more; all these (this banning, damning, cursing, swearing, whoredome, with which I am loath to de­file the Ayre and abuse your patience) should break our hearts.

5 Consider also Englands grievous rents and divi­sions, to helpe to rend our hearts, behold not onely a man of Israel and an Egyptian, but Israelites coaten­ding together; of all Gods judgements Warre seems [Page 30] the worst and sorest, witnesse Davids choyce, 2 Sam. 24. 13, 14. therefore its usually mentioned the first in the ranke, Ezek. 6. 11. Jerem. 44. 12, 13. where Famine and Pestilence are, they oftentimes hold out the sword; but where the sword goes, usually it brings in both the other with it; but of all warre, my Leta­ny is, from Civill Warre among our selves, good Lord deliver us: as being of all other 1. most unpro­fitable, nothing got by fighting among our selves. 2. Most unchristian, for men professing the same Reli­gion, to quarrell. 3. The most unnaturall, father on one side, Sonne on the other side; Father against Sonne, Sonne against Father; Brother against Bro­ther. 4. Most dangerous, while we contend toge­ther, all of us lye open to a common enemy, (never was any conquest of this Land, but this way) 5. Most hurtfull to others, while we contend, wee make our selves unhelpfull to bleeding Ireland and other Chur­ches. 6. Most scandalous, what will the heathen, what will our enemies say? Cornelius de lapide may change his note on Isai. 11. Alas are not we a house divided, and a Kingdome divided against our selves? If we bite and devoure one another, shall wee not be devoured one of another? Luk. 11. 17. Gal. 5 15. When God was wont to plague his worst enemies, it was with sending the spirit of division one against a­nother, and so one ruining another, Judg. 7. 2 Chron. 20. Midianites, Moabites, Ammonites; &c. Nay, 2. consider what great things lye now at stake, not our Estates onely, but Liberties, nay lives, (how many a gallant man already slaine? and many more in dan­ger,) my his sacred Majesties person is in danger, [Page 31] the breath of our nostrills, &c. Lam. 4. 20. A certain man may draw a bow at a venture, and as soone hit the King, as another man, 1 Kings 22. 34. Nay dan­ger hence to all the Protestant Churches under Hea­ven, nay Religion, the Gospell it selfe, the Gospell, that pretious Gospel, in danger to be removed (though all world cannot ruine it) In the rising in the North in Queen Eliz. dayes, the popish army came out of the North to Durham, Darnton, Tadcaster, &c. And as they came, burnt Bibles; look at Shilo, at 7. churches of Asia, Ierusalem, Egypt, Rome, &c. & let this break our hearts.

6 Consider againe, this may break our hearts, that by our sins we should stop God (as I may say) when he was so gloriously going on, in such a blessed work of reformation; In the beginning of this Parliament how did the beautifull Zerah of mercy and reforma­tion, Gen. 38. 28, 29, 30. Breake out with a pretious hand, full of blessings? but how have our sinnes brought forth the stormy Pharez of troubles first? so in King Edward the sixth his dayes, there were as faire beginnings of reformation (all things consider­ed) as ever; but how did sin stay the children when come to the birth; and that glorious Sun set under a cloud? So in King of Swedens time, what mighty hopes? yet ere long extremly nipt by our sins; so still; and who can yet say that the bitternes of death is past? how have miseries growne on us of late? from differences in mind to paper and quill-conten­tion, from that to raising forces, from that to blowes, to bloud? and from hence God knowes whither; our sins may cause God to hisse for the flye beyond the River, Isa. 7. 18. (but of this more then enough) oh let this break our spirits!

7. Consider that if our hearts and Spirits were kindly broken, who knowes what a day may yet bring forth? its easie with our great and good God to bring all things about, as in Ahashuerus and Esthers daies; as Isaac from the Mount, Peter from prison in the very nicke of time, when almost quite gone; Daniel. and the three children, when past the helpe of man; yea, God loves to doe thus, that himselfe may alone have the glory, as in Gideons case, Iudg. 7. 2, &c. One of the three most glorious visions in the old Testament, (as the Rabbyes speake) was, that Exod. 3. 23. where God shewed upon Mount Horeb or Sinai, to Moses (now 80. yeeres old) a bush, NO tall Cedar, or high Tree, but a low bush,) this bush signified the low condition of the people of Israel in Egypt: the fire in the bush noted the fiery tribulati­ons and persecutions they there endured under Pha­rooh; yet because Christ (the Angell of the Cove­nant) was there, therefore all Egypt could not con­sume that poore bush, nay that fire was a meanes to hasten them the faster to the promised Land. Though we are gone beyond mans, yet not beyond Gods helpe; who knowes but God may now and hereby be working some great and glorious mercy for his Church? if we had hearts fit for the mercy, 2 Chron. 20. 33. even broken spirits; sure we are that Antichrist must downe: in Gods Decree and the Churches faith he is downe, as good as downe, al­ready, Revel 18. 2. no wonder, he hath the curse of God, the sinnes of thousands lying heavie on him; thousands of thundering prayers against him, and not one prayer in all the world for him; for all wic­kedmen, [Page 33] sweare they can, curse, banne, drinke, (dam me) they can, but pray they cannot, not truly, Psal. 66. 8. Isa 66. 3. now he that is so without God, prayer, promise, hope, &c. how can he stand? what is able to stand against the great Cannons of Gods. peoples prayers? I am not a Prophet, nor sonne of a Prophet, I confesse I know not the times and the seasons, onely give me leave to tell you the judge­ment of others, both of our owne and transmarine Divines, and I shall leave you to your owne opinions herein. M. Brightman (a man whom his worst ene­mies cannot justly accuse either of impiety or igno­rance, a man surely pious and learned) in his notes on Canticle 6. and on Revel. 19, 4. saith, that the first calling of the Iewes (that resurrection as it were from the dead, Rom. 11. 15.) shall be about the yeere 1650. Now before the sixt Angell poure his Viall upon the River Euphrates that those Kings of the East, the Iewes, may come in Revel. 16. 12. the fist Angell must first poure his Vial, upon the seate of the beast, Revel. 16. 10, 11. Antichrist must first goe downe; to him accords a great Divine of our owne, and brings many Scriptures to prove it; (as you see in print) so have many of late both of our own, and forren Divines, jumped on the same time. 2. Others adde, that three propheticall daies and a halfe, Revel. 11. 9. that is) three yeers and a half, must Gods faith­full witnesses, his Zerubbabels and Ioshua's, the faithfull of God, suffer a great persecution, just before Anti­christ goe down; now if this be a truth, then may this great trouble fore-run a great mercy; God shewed to Abraham a vision, Gen. 15. 17. after a smoaky furnace, [Page 34] comes a bright shining lamp; I cannot tell whether so great a blessing be so nigh, as within 8 or 10 yeers, on­ly Sun shines swee [...]est after a great showre. this I am consident of, that Antichrist must down, Rev. 14. 6, 8. 2 Thes. 2. 8. that Christ wil have a glorious Church, Rom. 11. 12, 15. that God will cleare his Saints, Isa. 60. 13. but of the day and houre, or yeere, here I stick. Here are great stirs, combustions, and bustlings, in England, Ireland, &c. as ever were, and I can surely tell you what will be the end of all these (though I be no Pophet) this namely will be the end, which is Isa. 3. 10, 11. Let man and divell doe their worst, the end shall be well to the righteous, and wo to the wic­ked. [...] 6. 13, 18 26. Oh! let us get and labour for broken hearts, that so these happy daies may be hastned: & now I espie the shore, and its time I should; my time, and your pa­tience both expect it. Thus much therefore for the pot of Manna wherein I have long been searching; I close up all with Aarons rod; and this rod in the third use reproves those that like worse of their friends, wives, children, servants, &c. because they are pricked Vse 3. in their hearts, and consciences, tender and broken; as Saul of Ionathan, Iobs wife of Iob, Nabal of Abigail, Artaxerxes of Nehemiah, &c. that say to them as Balak [...] to Balaam (and its most hellish policy) Numb. 24. [...] thy God hath hindred thee from honour.

2. Those that thinke their own estates nought be­cause they have feares, doubts, troubles, griefes, &c. alas we must all be Souldiers, and shall a Souldier have [...]o combate, troubles, &c.

3. [...]hem that have no care to keep their hearts soft and in a good temper (having so many means that [...] once God hath in some measure broke [...].

Q. How may we keep our hearts soft?

Ans. There are foure things much talked of now adaies, which in the sence they are spoken I much understand not, viz. Malignant parties. 2. Posture of defence. 3. Ordering of the Militia. 4. Trayning. But in a spirituall sense to keepe thy heart soft, take them thus:

1. Kill, and be daily opposing that malignant party, I meane thy lusts (believe it, these are the worst ma­lignants in the World) as men to keep the Ice from freezing daily potter in it, so daily search thy heart for these Malignants, and labour their death.

2. Get thy soule into a posture of defence, into the Rock Christ, the onely true defence, and safe refuge, run to and clasp more firmely upon him daily.

3. Order the Militia, get up thy spirituall armor, Ephes. 6. daily more girded to thee, labour to thrive in grace.

4. Train or exercise (but I mean) S. Pauls exercise daily, Acts 24. 16. herein do I exercise my selfe, &c.

5. Though thou be overtaken with a sinne lie not down in it, (that hardned David exceedingly, his ly­ing in sin) especially now, when Armies goe out to battell, Deut. 23. 9. when you lie down in sin you give place to the divell to be your bedfellow, Eph. 4. 26, 27.

6. Keep Saints company, Heb. 10. 25, 26, 27.

7. Often ponder the afflictions and distresses of our brethren, as if we were our selves in bonds, Heb. 13. 3. take not that liberty, merriment now, this Christ­masse, that otherwise lawfully thou mighest; see Ʋriahs practice, 2 Sam. 11. 11. so Nehemiah, though in great place, Kings Cup-bearer, Neh. 2. 3. If a loving [Page 36] Wife had a Husband that lay panting at last gaspe, would she feast and make merry, and say, is it not lawfull? sure its not then sit for her to doe so; if thy mother lay drawing her last breath, thou wouldst with a sad heart run for any helpe for her; and should we not for our mother England?

To conclude all, Seeke out that old leaven, that darling right hand of thy soule; let every one sweep before his own doore, it will make all streets cleaner; and then seeke out thy family sin; and then the sins of the towne and place thou livest in; and lastly, the Achans and Wedges of Gold in the Nation; humble thy selfe, mourne for them, purge them out, who can tell but yet we may see happy times? however broken hearts will beare and goe through the worst times with comfort.

Object. But these combustious and troubles give little hope of happy times.

Answ. Things are never worse to be liked; there was never any great good brought about, but there was first great rubs lay in the way. When Luther set upon a reformation, all the world was against Luther, and he against all the world. When King Edw. 6. set upon the same worke, there were divers commotions and rebellions in England; so it was ere the Iewes came out of Egypt; ere they rebuilt their Temple at Ierusalem; when Christ was going about the worke of our redemption, what opposition? But lest I should too long detaine you, and hinder your pressing busi­nesse, I abruptly breake off: The Lord give to you and me broken hearts. Thus much therefore be said of that which we can never doe too much.

FINIS.

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