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, [Page 6]speaks 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.

5. 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 [Page 8]mnner 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 [Page 9]to 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, [Page 10]that 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 [Page 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.

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. VVhich 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 [Page 15]us 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. VVhich 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, [Page 16]for 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 [Page 17]unto 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 [Page 18]Judge 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, [Page 19]without 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 [Page 20]Man, 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 [Page 21]given 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 [Page 22]have 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 [Page 23]deadness 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.

Call 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 [Page 25]themselves, 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 [Page 26]and 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 [Page 27]in 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 [Page 28]perswasions 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.

If 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 [Page 30]Adulterers 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, [Page 31]we 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 [Page 32]have 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.

If 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 [Page 34]how little credit is to be given to them, when they tell you they only desire the Saints to pray for them.

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,

And 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.