How naturally all these points a­rise from this present portion of holy writ, wee shall see (God willing) when we come to the particular han­dling of them: I will beginne first with the first, which is this,

That although all the faithfull flock, Doctrine. 1. Psal. 91.10.11.12, & 125.1.2. & 121.1.2.3. &c. and peculiar people of God, have many great and gracious promises made them in his word, by himselfe, of protection and preservation from, and in evils; yet they must not idely expect the performance of those promises; but earnestly pray that they may bee made good unto them. How naturally this note ariseth from the text will easily appeare, How the point is de­duced from the Text. if we doe but observe, that the Lord had made speciall and particular pro­mises unto this his beloved Prophet; which were not hid from him, but made knowne unto him, and under­stood by him; and yet notwithstan­ding, hee wrastles and warres with [Page 15]God, for the blessings promised, doubling and redoubling (as it were) his blowes upon him, in the text. Save Lord with by right hand, and heare me. Yea, it is further worth observing, to this purpose; that our Princely Prophet maketh mention of Gods promises made unto him in the 4. and 6. verses, and makes his prayer unto God in the 5. folding up (as it were) the petition which he puts up unto God, in the midst of the promises made by God unto him. The Lord makes promises of mercie unto David, and David prayes the Lord (according to his promises) to be mercifull unto his servant. The Lord promiseth to protect and pre­serve his annointed; and his servant beseecheth him to performe his pro­mises made unto him. God is faith­full in his promises, and David doubts it not. God remembers what he hath promised, and to whom; and David questions it not: yea, al­though hee confidently beleeve that the Lord is faithfull and true; and all his promises firme and certaine, yet hee prayes againe and againe [Page 16]for the performance of them.

The truth of the point proposed will appeare foure manner of wayes; The point proved 4. manner of wayes. to wit, 1. By some cleere testimo­nies of Scripture. 2. By some exam­ples recorded in Scripture. 3. By some arguments extracted or deduced from Scripture. And 4. By the removall of some rubs laid in the way contra­ry to Scripture.

First, The point proved first by testimo­nies of Scripture. the Scripture testifieth unto us, that although we have many and great promises made in the word, yet we must not be idle, but industri­ous and diligent in prayer, and other religious duties. Saint Paul, 2. Corin. 6.18. sheweth what gracious pro­mises the Lord makes unto us: and 2. Cor. 7.1. hee subjoynes, Having therefore such promises made unto us, let us cleanse our selves from all polluti­on, both of the flesh and spirit, and per­fect holinesse in the feare of God. The Author to the Hebrewes. ( chap. 4.9.) Hebr. 4.1. saith, There remaines a rest to the people of God, and addes, verse 1. Having therefore a promise made of entring into this rest, let us take heede, lest by any meanes we come short thereof; [Page 17]Saint Peter (2. Epist. 3.14.) admo­nisheth the Jewes, 2. Pet. 3.14. of the promise of heaven, and glory; and exhorteth them to labour, that those promises may be made good unto them.

Secondly, The point proved, se­condly by examples in Scripture. if examples will move us, then a cloud of witnesses will sur­round us: For look upon David, or the Ps. of David, and there we shall see him praying for the enjoyment of good things, and the removall of evils, even when he makes menti­on of Gods promises, Gen. 25.2. as was shewed before. Looke upon Isaac, and wee shall see him praying unto the Lord, to blesse Rebecca with children, al­though God had promised it, both to his Father Abraham, and him­selfe. Rom. 4.16. Looke unto Abraham and wee shall see him desiring and praying for the performance of Gods promises. Looke unto Moses and Salomon, Deus. 1.11. and we shall see the one praying unto God to performe the promises which he hath made unto his people Israel, and the other, which he made unto his servant David. Observe but Elias, 2. Chrac. 1.9. and we shall heare him first praying for fire from heaven, and then water, 1. King. 18.37.44. [Page 18]although God had made him a pro­mise of both.

Thirdly, The point thirdly con­firmed by reasons or arguments. as the point at first pro­pounded, hath beene proved by some testimonies of Scripture, and examples in Scripture: so may it be also further confirmed by some arguments or rea­sons deduced from these, viz.

First, Reason. 1. in generall, because meanes must be used for the obtaining of the things promised: for God himselfe hath ordained; yea, commanded that it should be so, if we desire to attaine to the end of our desires and wishes, and to obtaine the end of the promises; yea, if wee neglect the meanes, we tempt Gods providence, and so sinne against him, which our Saviour dared not to doe, that not being Gods way, but the Devils. The Lord promiseth to adde fifteene yeeres to Hezekiahs life: now shall Hezekiah therefore neglect to eate, Matth. 4. Isaj. 38.5. drinke, or sleepe, or expose him­selfe to apparent dangers; because Gods promises are true, and he shall enjoy life so long, let him disorder or abuse himselfe as he pleases? Cer­tainely, this hee must not doe, but [Page 19]contrarily use the meanes carefully which God hath ordained for the preservation, and conservation of his life. And therefore although the children of God have many promi­ses confirmed unto them, of protecti­on and providence, yet they must pray.

Secondly, Reason. 2. more particularly, be­cause prayer is the ordinary condi­tion of the promises, or the ordina­ry meanes appointed by God for the obtaining of his promises and our desires: Prayer is our Cornu copioe, which affords unto us whatsoever is good; our Delphian sword, whereby we overcome all our spirituall ene­mies: our Aurum potabile, or true Elixar, which raiseth us up from death unto life: our Alexipharmacum generale, or precious drug, which is good for all sicknesses, all sores, all maladies, all miseries. Prayer is Cau­sa & conditio sine qua non: the cause and condition without which wee cannot, and by which we may ob­taine any thing at the hands of God, as is evident from that remarkable place of our Saviours, where three [Page 20]promises are made to three precepts, Marth. 7.7. all denoting and aiming at one and the same thing. Aske, and yee shall have; seeke, and yee shall finde; knocke, and it shall be opened unto you. In these words something is expressed, and something implyed. That which is expressed is this, Aske by prayer, and yee shall receive what you aske; Seeke by prayer, and yee shall finde what you want; knocke by prayer, and the eares of the Lord, and the doore of mercy shall be opened unto you. That which is implyed in this, No asking by prayer, no recei­ving; no seeking by prayer, no finding; no knocking by prayer, no opening. And ther­fore seeing prayer is the condition of the promises, wee must not neglect prayer, if we desire the enjoyment, and accomplishment of the promises. Objection.

Against this it may bee objected, Many men obtaine many things with out prayer: therefore prayer is not the condition of the promises.

The Antecedent is proved by these three instances: namely,

First, wicked men who never pray (at least aright) have, Ioh 21.7.8.9.10.11. what their hearts desire; according to the [Page 21]saying of Job. The wicked are old, mightie, blessed in posteritie, and with presperitie, &c.

2. Infants enjoy many blessings and mercies, and yet praynot. Yea,

Thirdly, the children of God in their mature, and riper yeares, re­ceive many favours and pledges of di­vine love, when they are negligent in this dutie of prayer.

First, to the first I answer, Answer 1. (a) Peter, Galatin. with Rabbi Salomon. In omniloco, in quo in­venis pro boeretic is objectionem, invenies quoque medicamentum illius in latere ejus. ( a) Whensoever; or whereso­ever thou happenest, or meetest with any place, passage, or verse of holy writ, which might serve an Heritick to ground an objection upon, contrary to the truth of that sacred volume; looke but about thee well, and with­in a coyts cast, or within a verse or two of the place objected, thou shalt finde an answer to the objecti­on, and a wedge to cleave the knot. Thus he, and thus he truely; for the objection was built upon verses 10.11. of the 21. Chapter of Job, and in the 13. verse of that Chapter, the [Page 22]next verse save one: wee have the Hammer which mawles the objecti­on: viz. They spend their dayes in wealth, and in a moment goe downe into hell. Psal. 73.18. The answer to the first instance (in a word is this) God gives good temporall blessings unto wicked men in his anger, as a curse, fatting them up therewith unto slaughter; and therefore they have small cause to bragge, or to bee proud of those things.

Secondly, Answer 2. to the second instance, I answer two things: to wit,

1. Infants cannot pray as yet: and therefore God requireth it not of them. And,

2. Infants doe pray by crying. Psal. 147.9. Ps. 145.15. The Ravens cry unto God (that is, pray after their manner) and hee feedes them: and thus Infants pray when they cry.

Thirdly, Answer. 3. to the last instance, I an­swer: That the mercie of the Lord is like a great deepe, and that hee measu­reth not his mercies by the bushell of our merits, giving many good things unto us, when wee are negligent to pray: but this is more then hee hath [Page 23]any where promised, the promises being conditionall, and depending upon the condition of prayer, as was proved before. And therefore if we would be sure that the promises shal be made good unto us, wee must not bee negligent, but diligent, constant, frequent, and fervent in prayer.

Thirdly, Reason. 3. this may likewise bee proved by an Argument, A majore ad minus, A majore ad minus. taken from the greater to the lesse. viz.

Wee are taught by our Saviour Christ, Matth. 6.10. to pray. Fiat voluntas tua: Thy will be done; now, although he principally speak there. De voluntate mandati, of his revealed will; yet, voluntas decreti, his secret will is not to bee excluded, as is evi­dent by our Lord himselfe; who prayeth himselfe, Mat. 16.39. as he commandeth us to pray: and expressely speakes of the Decree, purpose, and secret will of God, in these words: Father, not my will, but thy will be fulfilled: that is, oh Lord, I have prayed, that this Cup might passe from me, but let it not be as I would have it, but as thou hast deter­mined & decreed it should be in thy secret will.

I frame the Argument this: Argument. Wee must pray that the secret will of God may be fulfilled; as wee proved even now: Therefore much more that his promises may bee performed unto us. The necessity of the connexion ap­peares thus, Because (as followes af­terwards) the Decrees of God are absolute, his promises are but conditi­onall.

It may here bee demanded, Question. is not this petition idle, and vaine? Will not God fulfill whatsoever hee hath decreed, whether wee will or not? Doth not Saint Paul say (speaking of his secret and hidden purposes, Rom. 9.19. and decrees) who hath resisted (or can resist) his will?

First, Answer. 1. certainely the Decrees, and secret Determinations of God, are like the Decrees and Lawes of the Medes and Persians, which cannot be nullified, or made voide; but in his appointed time shall surely be accom­plished. But yet,

Secondly, Answer. 2. there are two things required of all, in regard of Gods se­cret will, and Decrees: namely,

1. A desire conjoyned with prayer, [Page 25]that we may subscribe, assent, Two things required of us, in regard of Gods se­cret De­crees. and freely submit our selves unto the will and decrees of God without murmuring. There is in us so much corruption, and selfe-love, that we are naturally ready to repine and murmure against God, when his actions cresse our affections; and his will is repugnant to ours: and therefore wee desire that the Lord would please so graciously to assist us by his grace, and strength, that we may patiently beare what af­flictions and crosses soever hee hath decreed to inflict upon us, and to ex­ercise us with all; when (accor­ding to his Decree) hee doth bring them to passe, and lay them upon us. And,

2. Because in the Lords secret will, he hath certainly decreed both the end and the meanes; both what blessings he will give us, and what evils he will remove from us, and free us from: and also what meanes wee must use for the enjoyment of those good things, and escaping of those evils: therefore wee must humbly beseech the Lord to give us [Page 26]grace, and strength, to fulfill the conditions that he hath decreed shall be fulfilled in us, in some part, before we shall obtaine the blessings which hee determineth to give us. And thus we see what wee require in regard of our selves, when wee desire that Gods secret will may bee performed and fulfilled: as also, that we must use the meanes of prayer, if wee desire to partake the promises. Now,

Fourthly, Reason. 4. and lastly, this is fur­ther evident thus, Because the dutie of prayer is good in it selfe, pleasing to our most good God, and good and profitable for us. The substance, and subject matter, both of this point and text, being prayer, I must necessarily expatiate, dilate, and en­large my selfe in this reason, some­thing more then in the former.

Three things are here particularly to be handled, viz.

• 1. That prayer is good in it selfe.
• 2. That it is acceptable unto God.
• 3. That it is profitable to our selves

First, prayer is a dutie, Prayer a good dutie in it selfe. good in it selfe, and therefore is not to bee omitted, although wee enjoyed whatsoever our hearts could desire. If the Lord in much mercie should with-hold no good thing, but all evils from us, shall we therefore neg­lect good religious duties? God forbid.

That prayer is good, The proofe appeares thus: to wit,

1. Because God in the Old Testa­ment, and Christ and his Apostles in the New, have commanded us to pray; Ps. 55.15. Esa. 55.6. Luke 18.1. and therfore prayer must needs be good: For all the Commandements of the Lord are holy, just, and good Rom. 12.12.. And,

2. Because prayer is a principall part of his worship Luke. 2.37, and was alwayes both under the Law and Gospel, esteemed by him, as one of his best, and most acceptable sacrifices Psal. 50.14. & 141.2 Hosea 14.2. Heb. 13.25. Rov, 5.8. Argument.: and therefore doubtlesse it is good.

From these two particulars, I will frame one Categoricall argument for the confirming of the thing affir­med: viz, that prayer is good in it selfe.

That which all men were com­manded to doe, both in the time of both in the time of the Law by the Father, and in the time of the Gospel by the Sonne; and which is a principall part, both of Legall and Evangelicall worship; that must needs be good.

But prayer is such as hath beene proved in the foregoing particulars.

Therefore prayer is good. Prayer is pleasing & acceptable unto God.

Secondly, as prayer is good in it selfe: so it is also acceptable unto God, as appeares thus: to wit,

1. The proofe. God (as wee showed even now) commands it: and therefore certainly it is a dutie pleasing unto him, when it is performed well. Shall a father command his Sonne to doe this or that, and not be pleased with him when he hath done it according to his will? Certainly a good Fa­ther will not so doe: and therefore our good and heavenly Father will accept of, and be pleased with that which himselfe prescribes, especi­ally if it be performed according to his will. And,

2. The Lord loves to be sued, and sought unto by prayer; and therefore [Page 29]it is cleere that it is pleasing unto him. The more often we goe unto him by prayer, the more welcome we are; the oftner wee begge the more liberall he is: the oftner, and harder that a man shakes the fruit tree, the more fruit fals; and the more importunate, instant, and in­cessant wee are, the more gratefull wee are unto him, and may bee the more certaine to be heard, if wee crave those things which are agree­able to hsi will. And,

3. By prayer unto God, we show our dependance upon him; and that wee neither trust in gold nor, in the wedge of gold; neither upon any Egyptian reede, nor adhere un­to any arme of flesh: but place our whole trust, hope, confidence, and dependance, in the Lord our God. Prayer is Conversso cordis and De­um. August. the turning of the heart unto God, or reflexion of the soule upon him: for by prayer wee ac­knowledge that the Lrod takes care for us, and that it is he who gives all good things unto us, as followes by and by.

Now this is so pleasing to the [Page 30]Lord of Glory, for a man in all diffi­culties, distresses, and straits, to cleave close unto him, and in the greatest extremities to cling unto him, and trust in him, Iob. 13.15. as Iob did, that he hath promised to take care for all those who thus confidently cast their care upon him: and never to forsake those who thus adhere unto him: neither to faile those who seeke for helpe, and succour from him alone, &c.

IV. It is further evident thus, that prayer is pleasingunto God, be­cause they who rightly call upon him, do acknowledge him to be All­wise, All-mighty, All-good: More par­ticularly.

1 They who rightly call upon the Lord, do acknowledge him to be Om­niscient, one who knowes best of all, all their wants, and necessities, &c.

2 Omnipotent, one who is able to supply all their wants, to satisfie all their desires, to relieve all their ne­cessities, and to remove all their e­vils, &c.

3 All good, i. e. one who is most bountifull and liberall, ready to [Page 31]give what we crave, in as much as it is necessary for us; and the alone Au­thor, the gratious giver, and the libe­rall doner of every good gift, Iame [...] 1.17. and eve­ry perfect beeing. From these foure particular proofes, Argument. I will (as before) draw one true and cleare Syllogisme, for the strengthening of the assertion which I undertooke to prove, viz: That Prayer is pleasing unto God.

That which God commands, and loves: that which argues our depen­dance upon him, and proves and te­stifies him to be, Omniscient, Omnipo­tent, All-good, and the Giver of all good; that must needes be pleasing, and acceptable unto him.

But Prayer is such as was proved in the ofure fore-going particulars.

Therefore prayer is pleasing and acceptable unto God, and conse­quently must not be omitted or neg­lected, although we were neither sen­sible of any want or any woe.

Thirdly and lastly, Prayer is good and profitable for us. as prayer is good in it selfe, and pleasing to our good God, so is it also good, and pro­fitable unto our selves, as appeares thus

1 Prayer is a meanes to encrease, The Proofe. exercise, corroborate, and confirme our faith: therefore it is profitable for us. When some necessitie or oc­casion prickes forward the child of God to pray, he considers that his Fa­ther hath againe and againe Psal. 50.15. promi­sed in his word to heare him, Mat. 7.7. Ioh. 14.13. & 15.14, & 16.23. Jam. 1.5. when he calls upon him: and by faith be­leeving these promises, he is encou­raged to pray, and by praying his faith is exercised, faith and prayer mutually helping one another. Yea, as by prayer faith is exercised, and set on worke, so also thereby it is en­creased, as appeares by the Apostles pithy ejaculation. Luk. 17.5. O Lord encrease our fiath; as also thus, As the seede and habit of faith comes from God, so doth also the augmentation and encrease thereof: Ex iisdem nutrimur, ex­quibus gene­ramur. and the meanes to obtaine this, Vsus prom­ptos facit. or any other mercie from God, is prayer, as was shewed before.

Reason 2. Habits we know encrease, and get strength by acts. Use makes men perfect. Scribendo discis scri­bere, loquen­do loque. By writing and spea­king much, wee learne at length to wtite and speake, readily and well; [Page 33]and therefore faith being exercised by prayer, must needs also be encreased thereby. Saint Paul exhorts the Co­lossians to labour that they may be­confirmed, fixed, rooted, and groun­ded in the most holy faith Col. 1.23. & 2.7.: Now by what meanes may this be obtai­ned? Our Saviour answers hereunto (by his owne example) by prayer. Pe­ter (saith hee) I have prayed for thee that by faith should not faile. Luk. 22.32. As if he should say, Thy faith will be so shaken by the bitter blast; of thorow trying temptations, that it will be in danger to faile and decay; but I have prayed for thee, that thou maist be firme in faith, and faith confirmed, and fixed in thee Cristi actio est nostri instructio. Christs action is our instruction: and therefore if hee pray that Peters faith may be like the Cedars of Lebanon, which the windes cannot roote up: then by this means of prayer, wee also should labour to confirme, and strengthen our faith, a­gainst all temptations and tribulati­ons whatsoever.

To conclude this particular. If prayer be a meanes to exercise, aug­ment, and establish our faith: then [Page 34]is it profitable for us. But it is proved to be such: therefore it is profitable for us. Now.

II. Prayer doth corroborate pi­ous affections in us, yea encreaseth, and nourisheth in us the love of God. For as he who loves b or in prayer, to talke and discourse with God, and desires to be private with him when occasions will give leave, doth truly testifie that hee loves him: even so those private heavenly soliloquies of the soule doth augment this love. Or, as mutuall society and discourse doth nourish affections, so the loe of God is augmented by frequent and fer­vent supplications. The more that friends know the cordiall affections one of another, the more dearely, and entirely they love one another; and thus is it betwixt God and the righ­teous, according to that of the Psal­mist. They that know thee, Isal. 9.10. will (love and) trust in thee. The oftner wee converse with the Lord, the better we shall know, both what hee is in himselfe, and what unto us: and the more acquaintance wee have with him, the more shall we be acquainted [Page 35]with his love unto us; and the more we are acquainted with the power, purity, majestie, felicity, and glory of our God, the more wee shall trust him, and delight to acquaint our selves with him: the clearer sight we have of his love unto us, and the nature thereof, the more will wee burne in his love: for as the bel­lowes blowes the sparks into a flame: so fervent prayers, fiery ejaculations, and divine speculations and contem­plations, enflame all the affetions of our soules with love unto God. And therefore ceries, it is very profi­table for us, And

III. Pure prayers produce sure so­lace, and a sorrowfull supplication be­gets solid consolation: according to that of the Poet,

that is, Care is the mother of prayer, but by and by the daughter shuts the mother out of doores, Care, anxiety, griefe, and misery, moveth and teacheth us to pray: and pious prayers expel­leth [Page 36]all griefe and anguish out of the soule. When men are afflicted, then they pray, and prayer in affliction swalloweth up care and sorrow in victory. The Father saith, Bernard. serm. 32. [...] Cantic. Quo­ties me oratio quem paenè desperantem susceperat, reddidit exultantem, & presumentem de venia! That is, I have often fallen upon my knees to make my suite unto my Lord, with a heart well nigh overwhelmed with the weight of my sinnes: but I arose with joy, and returned with comfort, and sure confidence, and confident assurance of the mercy of God, and remission of my sinnes. [...] Sam. 1.15.18. And this wee see also cleerly in Hannab. Eli seeing her lips move, but hearing no pe­titions utered, reproves her for, or chargeth herw ith drunknesse: where­unto shee answers. I am not drunke, but I am a woman of a sorrowfull spi­rit; but after she had commended her selfe, and commenced her suite unto the Lord, the text saith, She went away, and did eate, and her countenance was no more sad. Prayer begetteth confi­dence in the soule, and confidence en­gendreth peace and tranquility of [Page 37]conscience: and therefore prayer is profitable for us, and comfortable un­to us. And,

IV. Prayer is like Jacobs Ladder, by which wee mount up unto God: and in this Ladder are foure stages, steps, or degrees: to wit,

1 Necessity constrayneth us to pray, and need makes us runne unto God: that is, when we are in a strait, then we turne streight unto God, if there be any grace or religion in us. And

2 The precept of God commandeth us to pray; and he who hath absolute dominion and power over us, impo­seth this duty upon us. And there­fore, if there be any feare of God be­fore our eyes, this will be a second cord to draw us forward unto prayer. And

3 The promises of God treasured up in the Word, doe so certainly as­sure us to be heard, that with cheer­fulnesse and comfort wee powre out our soules, and lay our hearts open before God, Esa. 37. as Hezekiah spread hsi letter before him, when hee sayd, See Lord, reard and consider, And

4 Faith obtaining that which is desired and promised, in certain hope, before it be actually acquired, or pos­sessed, stayeth the soule upon God, and causeth the heart to rejoyce with joy unspeakable and glorious.

If we desire to ascend, or to mount this Ladder more nimbly, then let us step thus.

First, when necessity pincheth, and poverty paineth us; then we pray.

Secondly, when the Divine pre­cepts enjoyne us to call upon God, then we obey.

Thirdly, when the promises of the Word assure us, that our prayers shall not be as water spilt upon the ground, or sent forth in vaine, but successefull and prosperous, then we flye with swift wings unto God.

Fourthly, when faith engageth her selfe for the Lord, and becommeth his Suertie, that all his promises (whe­ther they concerne temporall blessings, or spirituall graces, or eternall glory) shal in his due time be made good unto us; then wee are content to waite patiently the Lords leasure, and to rest quietly under the shadow of his [Page 39]wings, untill he puta new song of re­joycing into our mouthes, Psal. 40.1.3. and satisfieth the desires of our hearts.

From these foure particulars I will frame one generall argument (as I did in the rest) for the confirming of the thing affirmed; Argument. to wit, That pra­er is profitable unto our selves.

That which is a meanes to exer­cise, encrease, and confirme our faith; that which begets pious affections, and augmenteth the love of God in us, and brings comfort unto us, and us unto God, that must needs be profi­table for us.

But prayer doth all these, as was showed in the foure fore-going heads.

Therefore prayer is profitable for us.

Now from he three maine bran­ches of the fourth Reason, I will also extract one plaine Syllogisme, for the proofe of the Proposition first pro­pounded, viz. That Prayer must nto be neglected of us, or omitted by us, although wee had a promise of mercy from God.

That which is good in it selfe, Argument. and pleasing unto God, and good, and [Page 40]profitable for us, must not be neg­lected, or omitted by us, although wee had a promise that our wants should be supplyed, and our evils re­moved.

But Prayer is such a thing as was shewed before.

Therefore it is not to be neglected, or omitted by us, although we had a promise that our wants should be supplyed, and our evils removed.

And thus I have confirmed, and strongly (yea I hope convincingly) proved the truth of the Proposition, The fourth proofe of the point. both by testimonies, and texts of Scrip­ture, and by examples recorded in Scripture, as also by Reasons, and Ar­guments deduced from Scripture: and the fourth proofe of the point onely remaines, namely; the removall of these rubbes, which are layd in the way contrary to Scripture: For,

First, Object. 2. some Philosophers and He­retiques object, the Scripture saith, That God knowes our wants: Luk. 12.30. and therefore wee need not pray for the supply of them.

This follows not; for we are not Narratores, Answer. sed Rogatores, not decla­rers, [Page 41]but desirers: not Publishers, but Petitioners. Now it is one thing to tell a thing unto one, who is ignorant thereof, and another to desire a thing of him who knowes our wants: and therefore wee must pray, and explaine, and expresse our wants unto God, although hee know them perfectly before wee pray. A simili­tude. The beg­gar thinkes it not enough, that the rich man sees him to be naked, and knowes that hee is in misery, and al­most hunger-starved: but thinkes it good policie, yea very necessary, to move him by his teares and prayers, to adde action to his knowledge, and to supply the wants which hee sees him to suffer. And thus must we doe, For the Lord stayes untill wee pray; that being the ordinary meanes of at­taining our desires. Yea although he know our wants before we pray, yet he will take no notice of them untill we pray; and therefore wee must by prayer make our wants knowne unto him.

It may be objected againe, Object. 2. If the Lord have made any promise of gi­ving any good thing unto us, Psal. 77.8. hee [Page 42]will certainly performe it; Psal. 77.8. For his promise never failes: therefore wee neede neither pray for the perfor­mance of the promise, nor for the en­joyment of the thing promised.

First, Answer 1. the Lord onely promiseth unto us Generalia, generall things: as I will be their Gad; 2 Cor. 6.16. and I will be thy exceeding great reward Gen. 17.1.: and whom I once love, I love unto the end Ioh. 13.1.: And the like: and therefore wee should make our particular wants knowne unto the Lord by prayer, And

Secondly, Answer 2. when the Lord promiseth some particular blessings, such pro­mises are not generally to be exten­ded, or applied unto all the faithfull, but onely unto some: as for example. The Lord promised that those who trusted in him should haue their life gi­ven them as a prey in all places: Ier. 39.18. & 45.5. and yet holy Zachary was slaine: and Kingly Esaias was dissected with a sawe. And therefore, if particular promises shall not literally be made good to every particular pious per­son: then every one should make his owne particular case particularly [Page 43]known unto the Lord by prayer. And

Thirdly, Answer 3. when the Lord promi­seth any particular blessings, either generally to all, or particularly to some onely, bee promiseth those things conditionally: for although the Decrees of God be Categoricall, yet his promises are but Hypotheticall; and made upon some condition, which must be accomplished, if wee desire the thing promised. Now this condition is prayer, as we sheed be­fore: and therefore wee must pray for the possession of the things pro­mised unto us.

It may yet further be objected. Object. 3. The Dectees of God are sure, and the end is appointed; and therefore vaine is prayer, and all the meanes that man can use.

First, Answer 1. some answer here to the An­tecedent negatively. Thom. Angl. in c. 25, Gen. That Gods counsell, purpose, and predestination is conditionall, Deus non praedestinat talia absolute, sed sub congruis conditio­nibus: God doth not predestinate such things absolutely, but under certaine con­ditions. Thus he, but thus must not we answer: because Gods purpose [Page 44]of election and predestination, is without any condition: as the A­postle saith, That the purpose of God might remaine, Rom. 9.11. according to Election, not by workes, but by him that calleth. In which words hee shewes clearely. That Gods election standeth not by any condition in him that is called, but by the will of the caller.

Secondly, Answer. 2. others answer, Praedesti­nationem Sanctorum precibus juvari possE, quoad effectum, licet impediri non possit. That Gods predestination may be helped in respect of the effect by the prayers of the Saints, though it cannot be hindred Thom. Aquin. 1. par qn. 23. art. 8.. Thus he, but not wee dare thus answer; because the Apostle saith, Who was his Counceler, or who gave unto him first, Re. 11.35. and hee shall be re­compenced? Intimating that the Lord was neither assisted in his eternall counsell, neither that he can be hel­ped in the execution thereof.

Thirdly, Answer 3. Greg. others answer, That God so predestinates eternall life, ut postulando mereantur accipere, that yet it may be merited by prayer; &c. as Aquine speaketh, that God doth (creaturis dignitatem causalitatis com­municare) [Page 45]Communicate to creatures the dignity of being causes. Rom. 11.6. But I allow not of this Answer neither: because the Apostle calleth election of grace, and if it be of grace, it is not of workes; therefore workes, as causes cannot be subordinate to election of grace.

Fourthly, Answer. 4. I answer to the conse­quent, admitting willingly the An­tecedent; That if wee must not use the meanes where there is a decree, then we must neither eate, nor take physicke, nor apparell our selves, nor follow any trade, nor sow seed, nor the like; because God hath decreed whether there shall be plenty, or scar­city, whether we shall have health or sicknesse, poverty or riches, yea how long we shall live.

Fifthly, Answer 5. to the consequence I an­swer againe. The decrees of God are certaine, therefore prayer and all meanes are vaine and idle: followes most falsly; for the use of the meanes is decreed, as well as the end: and there­fore meanes must be used, because the Decrees are certaine. As God (I say) hath predestinated the end, so [Page 46]he hath likewise ordained the meanes and way leading thereunto; there­fore by faith, hope, prayer, and pati­ence, the elect are brought to be par­takers of the happy end; not as causes procuring the same, but as meanes to assure them thereof: for these are fruits of our election, as the Apostle saith, Ephes. 1.4. He hath chosen us in him, before the foundation of the world, that wee should be holy. 2 Tim. 1.9. So Ambrose upon these words of the Apostle, who hath saved us, &c. not according to our workes, but according to his owne purpose, and grace, thus inferreth; Quomo­do redintegraretur, praedestinavit, quo tempore, per quos, qua ratio­ne salvari possunt, ut neque merito suo, qui salvantur, neque horum, per quos vocantur, sed Dei Gratia istud donum praestari videatur per fidem Christi. That is, God hath predesti­nate how a man should be restored, at what time, by whom, and by what means he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by Gods grace this gift is bestowed by faith in Christ.

Sixthly, Answer 6. wee doe not use the [Page 47]meanes, as though they were suffici­ent, Opere operato, by the bare use of them, to procure unto us, the bles­sings and good things desired, or pro­mised; (for meanes are but meanes, and not efficient causes) but wee use the meanes in expectation of a blessing from God, in the use of them Neh. 4.9.21. & 2 Chron. 32.6, &c..

Seventhly, Answer 7. the Decrees of God are certaine, therefore mens prayers, and all humaine meanes are idle, fol­lowes not; for we use not the meanes for this end or cause, that wee may change, Esa 45.10. or alter the decree of God (for we know that he declares the end from the beginning, and from ancient times the things are not yet done, saying, My counsell shall stand, and I will do all my pleasure) but we use the meanes and pray, or the meanes of prayer, 1 Tim. 4.5. for these causes, to wit,

1 Because God hath sanctified the meanes, therefore they must nto be neglected: and hath ordained the meanes, therefore they must be used if wee would be without excuse. And,

2. Because God hath annexed pro­mises [Page 48]to the use of the meanes. Mat. 7.7. &c. 1. King. 8.38.. And thus much for the confirmation of the truth of the point, and for the confutation of the cavils, urged a­gainst it. I will now apply it,

First, Ʋse. 1. A majore ad minus, Is it so then, that where wee have promises of mercie and blessings, we must pray, then much more where we have none: as for example. Suppose we had a par­ticular promise in the word of God, to­tidem verbis, that God would blesse this our present Parliament according to our desires; yet we should pray and pray againe, for the performance of that promise and blessing promised: How much more then when wee have no such promise?

If it be objected, Objection. 1 Mat. 18.19.20. we have a pro­mise, That where two or three are ga­thered together in the name of Christ, there the Lord hath promised to be pre­sent. I answer,

First, Answer. 1. I grant that this promise may bee extended and applied to all Christian Convocations, Congre­gations, and Assemblies, conveened and met together to consult of those things which may concerne the [Page 49]good of the Church & State where­in they live. And,

Secondly, I grant likewise, that not onely two or three, Answer 2 but two or three hundred are now convocated, and assembled in the name of Christ, in the high Court of Parliament, for Christian and Religious ends.

Thirdly, if I should grant also, Answer 3. that this promise is directed, and reflects directly upon this Honoura­ble Assemblie; yet we must pray for the presence both of the power and grace of God, to be with them accor­ding to his promise; for we are un­worthie of those blessings which we will not vouchsafe to pray for. But,

Fourthly, the truth is, Answer 4. that this promise is hypotheticall, or conditi­onall; and therefore if we continue Ponere obicem, to lay stumbling blocks in the Lords way, to provoke him unto wrath, to fulfill, and fill full to the brim, the conditions of venge­ance, but not of mercie; wee then cannot expect the performance of this promise; for promises which are conditionall (as all revealed pro­mises are) shall not bee performed [Page 50](or at least, wee cannot bee assured that they shall be performed) unlesse the condition bee in some measure fulfilled.

If any Pharisee should now stand up and say, Object. 2. All the Congregation, and people of England are holie; Num. 16.2. as once Korah, Dathan, and Abiram, said of the people of Israel: or, that wee here in England, have performed all the Lords will, and done whatsoever hee commanded us, 1. Sam. 15.14. (as Saul once said of himselfe) and therefore wee know that all the promises of the Lord shall be made good unto us. I then answer,

First, Answer 1. that if it were so truely, it should bee so certainely; if there were nothing wanting in us, there should bee nothing wanting in the Lord. If there were no provocati­ons in us, there would bee no corre­ctions, or correcting rods in the Lords hand. If we indeede did thus fulfill the conditions, God in truth would then fulfill his promises. But,

Secondly, Answer 2. I must answer with Sa­muel to Saul. If it bee thus as you [Page 51]say, then what meanes the bleating of these Sheepe, and lowing of these Oxen? Let us confesse our sinnes, and give glo­rie to God; Let us acknowledge in all Christian humilitie, that there are little Sheepe, and great Oxen amongst us, who bleat, and lowe loud in the eares of the Lord. Is there not a­mongst us here in England, speaking sinnes, and silent sinnes; publike sinnes, and private sinnes; great sinnes, and small sinnes; crying sinnes, and tongue-tyed sinnes; sins of infirmitie, and sinnes of perverse­nesse and obstinacie? Have wee not sinnes both in our Superiours, and in­feriours; in our professors, and pro­phane persons; in our rich, and poore; in our Church and State; yea, in the Court, Citie, and Coun­trey? Certainely, if any place, de­gree, ranke, or quality; should with Pilate wash their hands, and publish their innocencie; it would be like Pilates washing indeed, a proclai­mer of their guilt, not of their pu­ritie. Ionah. 3.5. And therefore seeing our san­ctitie doth not deserve a blessing, but rather our sinnes a curse: if we desire [Page 52]a blessing upon this Honourable As­sembly: We must then not urge or plead our merits, but doe as the No­ble Ninivites did: to wit,

1. Repent us truely of all our sinnes; not excusing, but accusing our selves: not extenuating, or de­nying, but amplifying, and acknow­ledging our iniquities. Let us consi­der the nature and number of our sinnes, the quantitie and qualitie of our transgressions, against whom wee have sinned, and what we have meri­ted for so sinning; that the serious consideration of these, may breed and beget in us, sighes and sobs for our sinnes, and bring forth teares of true repentance. As a souldi­er is no bo­dy without his armour; nor armour without a souldier: so prayer is nothing without fa­sting, nor fasting with out prayer. Chrysost. hom. 15. in Mat. In a word, let us from the heart, and with the heart, bewaile the sinnes we have commit­ted, and never turne any more to the sinnes we have bewailed. Let us wash our soules with the teares of contri­tion, and never any more pollute them with the staines of sinne. And,

2, Let us fast, and humble our selves in dust and ashes, let the in­ward sorrow of the heart be expres­sed [Page 53]outwardly in the life; let the body abstaine from meate, and both body and soule from sinne; that wee may be the better prepared for pray­er, which two should alwayes goe together.

3. Let us pray, and that mightily unto God, for the pardon and remis­sion of our sinnes, the removall and aversion of evils, and the continu­ance of all graces and mercies: espe­cially for the prosperous successe of this long-desired Parliament. Oh let us here wrastle with manfull wrastlings, and tugge with the Lord, even the Almightie God of Jacob, for a blessing upon their consultati­ons and meeting; yea, let us not let him goe, untill he have granted this our request: let us againe and againe, with the most intent ardour of our affections, humbly beseech the Lord, so by his all-wise and all-good provi­dence, and Almightie power, to or­der and dispose of this businesse, that no sinister accident, or occasion may cause the dissolution, or breaking up thereof, untill religion and peace be established in Church and State, and [Page 54]all the greevances of the Common­wealth be redressed, and whatsoever is amisse in us in some good measure rectified. And,

4. Then let us hope for mercie, 2. Cor. 7.10.11. and favour from God; that is, let us repent with a repentance never to be repented of: let us sorrow for our sinnes, with a sorrow never to bee sorrowed for: let us humble our selves sincerely in dust and ashes be­fore the Lord: Let us pray with strong cries unto him for a blessing, and blessed successe upon this Noble and religious Assembly; and then trust in him who is faithfull in all his promises, and confidently exspect that our prayers shall bee heard, our suite granted, and our desires satisfied: but of this more by and by.

Secondly, Vse. 2. let us hence further bee perswaded to use the meanes dili­gently and constantly. This Use is deduced and derived thus, If the faithfull flocke and peculiar peo­ple of God, must not idely expect the performance of those promises which God makes unto them; but [Page 55]must labour by prayer for the fulfill­ing and accomplishment of them: then it is our dutie to use the meanes, if we desire a happie event.

Two things wee have here parti­cularly, and a part to consider of; to wit, That meanes must bee used, and that wee may then expect what God hath promised.

First, ordinary and lawfull means, must ordinarily and lawfully be used. Now in this branch we have foure particulars, particularly to point out unto you: to wit,

First what Meanes are: here note, The defini­tion or de­scription of Meanes. that Meanes are so called of the mid­dle place which they hold, betweene the efficient and finall causes, or the Agent and Act: serving the one, for the furthering and atchieving of the other. And so all creatures, whether persons, or things, come under this account, in respect of him, from whom, and for whom all things are. And thus whatsoever wee are com­manded to use, or doe use lawfully, for the attaining of any lawfull thing, which is desired by us; or wanting unto us, or necessary for us; [Page 56]it is called Meanes. And,

Secondly, The neces­sity of the Meanes. wee must now consider the necessity of Meanes, and the use thereof. We must not say with that prophane person. Si salvabor, salva­bor, si damnabor, damnabor; if God have writ my name in the Lambes white booke of life, then I shall ne­ver see death, doe what I will: on the contrary, if God have writ my name in the blacke booke of repro­bation, then I shall never come unto salvation, though I use all the meanes thereunto that possibly I can. Let us not say, Homo proponit, Deus dispo­nit. We may purpose and practice what wee will, but the purpose of God shall stand, and his providence doth dispose of all things: for al­though this bee most true, yet so is this also. That secret things belongs unto God, and revealed things unto men. And therefore let us not looke to that which we can never see, nor prie into that which we can never un­derstand, nor enquire after that which we can never finde out; I meane the Decrees, purposes, and secret will of God: But let us looke to his re­vealed [Page 57]will, and precepts, and therein we shall see the necessity of the use of ordinary and lawfull meanes. The necessity of the means appeares two manner of wayes unto us: to wit,

• 1. Because it is evill to neglect the Meanes.
• 2. Because it is good to use the Meanes.

1. To neglect lawfull and ordi­nary Meanes is evill, it being either,

1. Desperatenesse, when a man is without hope of reaping good by them: although God have annexed, and promised a blessing unto the use of them. Or,

2. Unthankfulnesse unto God, who provides them as helpes against our infirmities, and wants. Or,

3. Sloth, when a man will not trouble himselfe with the use of the Meanes, although the Lord have commanded the use of them. Or,

4. A presumptuous tempting of God, when a man expects good with­out the use of them: for wee tempt God in his promises, when wee hope to enjoy what wee desire, although [Page 58]we neglect the use of those lawfull meanes which God hath allowed, and commanded us to use. The Divell tempts Christ thus to tempt the protection, Mat. 4.7. and providence of God, but he would not; and there­fore no more must we: but acknow­ledge that the neglect of lawfull and ordinary meanes is evill and sinfull. And,

2. As the necessity of good meanes appeares by the evilnesse of the neglect thereof, so also by the goodnesse of the carefull use there­of. For,

1. In the diligent use of naturall meanes, (as meates, medicines, appa­rell, circumspection, and the like) wee show most wisedome, and that we are not like beasts without under­standing.

2. In the carefull use of superna­turall meanes, as Prayer, Fasting, the Word, Sacraments, and the like, wee shew most grace, and that wee are not as men which know not God. But of this by and by in the fourth particular: viz. what meanes we must use.

Thirdly, Two Cauti­ons concer­ning the use of the Meanes. Caution 1. wee have here further two Cautions to be observed in the use of the meanes; namely,

1. In the use of the meanes re­member the end. Separate not those which God hath conjoyned; sever not the meanes from the end, nor the end from the meanes. A similitude A messen­ger must not so minde his way that he forget his errand. To separate the meanes and end whereunto or­dinarily they lead, is vanity in all courses: but in divine matters, or matters of much moment, meere madnesse. He who sinneth without repentance, and yet hopes to escape hell, separates the end from the meanes. Hee who expects heaven without faith and obedience, sepa­rates the meanes from the end which he aimes at. And those who looke to the Court of Parliament where­unto they are called, and consider not the end wherefore they are thereunto called ( viz. the Glory of God, the honour of his sacred Ma­jestie, the prosperity of the Com­mon-wealth, the welfare of the Commons, the peace of the land, [Page 60]and the advancemēt of true religion) separate the end from the meanes. But, Quae supra nos, nihil ad nos; My tractate may be called the pious mans practice in Parliament time; not the dutie of Parliament men, and there­fore these not belonging much unto us, being above us, I will therefore passe them by, and passe unto the se­cond Caution which concernes us: namely,

2. Ascribe not too much to the meanes used. Caution 2. Here observe that wee ascribe, and give too much to the use of the meanes two manner of wayes: to wit,

1. When wee conceive and hold the meanes so necessary, that we fall into the use of unlawfull meanes, as Saul did, when hee went unto the Witch at Endor; 1. Sam. 28.17. and Ahaziah, when hee sent unto Beelzebub the God (or Idol) of Ekron. 2. King. 1.2. When there is any thing amisse in Church or Common-wealth, wee must not for the rectifying thereof, have re­course to insurrections, rebellions, seditious practises, or any unjust, or unwarrantable courses, but onely [Page 61]unto lawfull meanes; as making our moane to Magistrates, and com­mencing our complaints unto them, and making knowne our greevances unto Parliaments, and the like. And,

2. Wee ascribe too much to the use of the meanes, when we attribute helpe unto them, or trust in them: as Asah, 2. Chron. 16.12. who did not onely use Physicke (for that was lawfull) but trusted in the Physitians, which was unlawfull. And hence sometimes the meanes faile, and succeed not: as we see in Gehazies laying his Masters staffe upon the childe. Wherefore, 2. King. 4.31. if we desire the continuance, and prosperous successe of this Parlia­ment; let us not trust in it, but in God by it: Let us not ascribe any thing unto the meanes, nor place a­ny confidence in the meanes, but onely desire the blessing of God up­on them, and upon all their consul­tations. Let us looke upon God as the alone Author, and gracious Giver of all good, and beseech him so to di­rect, instruct, & assist those his servants and instruments, that hee may doe [Page 38]much good unto us by their meanes. For if we shall looke no further than the assembly, or persons assembled, and expect a blessing upon their en­deavours, without having an eye to the blessing and assistance of God, wee should then a scribe too much to the meanes used. And thus much for the Cautions.

Fourthly, The means to be used is Prayer. consider we now what meanes must be used by us for the ob­taining of the end of our desires and wishes.

The meanes which our Text tea­cheth us to use, for the removall of evils, and the obtaning of the pro­mises, is Prayer. Here therefore therein observe onely two things (and that very briefly) viz. 1 What prayer is. And 2. How it must be so qualified, that it may be a meanes to procure unto us our desires, and Gods promises.

Prayer may be thus defined: Definition of Prayer. It is the colloquie, or discourse of the soule with God: or it is the spiritu­all assent of the soule unto God, beg­ging at his hands those things which concerne his glory, the salvation of [Page 64]our soules, the preservation of our bodies, lives, and estates, according to his will, in, by, and through the merits of Christ.

If it be demanded, Question. how may we be certaine, that our prayers which we powre out before, and offer up unto the Lord; shall bee heard, and gran­ted? I answer briefly from the Text.

First, Answer 1. pray unto one who is able to helpe us, as poore men begge of rich, and not of the poore, so let us di­rect our supplications, and send up our requests unto the Lord our God, who is omnipotent, able to do what­soever he will in heaven and earth; and above all that we are able to aske or thinke. For thus doth our holy Prophet in the Text, O, God save us with thy right hand. And,

Secondly, let us be such, Answer 2. as God hath promised to helpe. The person here praying unto the Lord, Psal. 119. is Da­vid, who served him with a perfect heart, and kept his Commandements with his whole heart; and therefore the Lord did preserve him, Ioh. 9.31. according to his promise made unto him. This [Page 64]was a truth so cleare, that a blind man could see it, that God heares not finners, but if any man be righteous, him he will heare. And therefore let us heare God, if we desire that he should heare us. Let us purge our selves from sinne, as hee commands, and then he will preserve us as he hath promised. Let us sincerely serve him, and he will surely save us. And

Thirdly, Answer 3. let us aske such things as he hath promised to give, and grant, or which are agreeable unto his will, and pleasing unto his Majestie. Matt. 6.13. The Psalmist prayes here for preservation from evill, and our Saviour teacheth us to pray. Deliver us from evill: and therefore it is agreeable to the will of God that wee should pray for protection against evils, and for the removeall of them when they lye up­on us. And

Fourthly, Answer 4. let us pray unto God in that manner, that himselfe hath pre­scribed; that is,

1 Let us pray for others; not for our selves onely: as David here doth. And

2 For generall blessings let us pray [Page 65]generally, when two consent together, Mat. 18.19. and offer up their prayers with one ac­cord, their voyce is heard. And

3 Let us pray fervently. That bird is held best, that sits upmost in the neast, and drawes in most spirits: and those are the best petitioners, who are still gaping up to heaven fervently by prayer. It was said of Luther, Quod voluit, potuit: Hee was so fervent, and zealously earnest in his prayers unto God, that he could obtaine any thing at his hands. Luk. 18.11. And

4 Let us continue and persevere in prayer untill our suit be heard, and supplication granted, or the will of God revealed concerning the thing which we pray for. To summe up all this in few words, let us all la­bour that our persons may be pleasing and acceptable unto God; and our hearts and lives purged from all pol­lution of sinne, and beautified, and adorned with purity and sanctitie: and then let us all cry mightily unto God, (because vis unita fortior, many faithfull persons joyning together in fervent prayers, do quickly prevaile with God) Let us all (I say) pray, [Page 42]yea let us all pray fervently unto our God (who is able to helpe us) for the good successe of this present Christian assembly, and let us con­tinue these our prayers for the con­tinuance thereof, and a blessing there­upon, untill the Lords will be re­vealed concerning the event, fruit, and effect thereof. Thus we have done with the former branch of this last Use, to wit, That meanes must be used: the second and last onely re­maines, namely, that wee having used these meanes, which God hath commanded, and as hee commanded, we may then confidently expect the blessings and mercies promised and desired; which was the second ge­nerall.

What hath God promised? Question. Answer. Mat. 18. Ioh. 14.13. & 15.16. & 16.23. Iam. 1.5.

That where two or three are gathered together in his Name, hee will be in the midst of them: and that whatsoever we aske of him, in the Name, and for the sake of Christ our Lord, wee shall re­ceive. And therefore let us with one tongue, one voyce, one minde, one heart, from the heart, and with the utmost intention of the heart, pray [Page 43]unto God, in the name of his deare Sonne, and our sweete Saviour Je­sus Christ to blesse, prosper, assist, aide, direct and sanctifie, all those who are assembled, both for Church and commonwealth, and to make the Assemblies successefull, according to our desires, and necessities: and so to instruct, and enable them, that such wholsome lawes may be enacted and established by them, that wee may enjoy the blessings of peace, uni­ty, concord, prosperity, and the preaching of the Gospell in purity and sincerity. Amen, Amen.

Proposition. 2.

The first Proposition being thus finished, I proceed unto the second, viz.

That the Lord exerciseth some­times, his most beloved people, and Nations, or his chosen Nationall Churches, and dearest common­wealths, with great afflictions, cala­mities, and miseries. Or, those Churches & commonwealths which have beene sometime, or for a long [Page 68]time, the people of God, and above all other people most beloved of him, are sometimes brought by him into great distresse, and most gievous desertion. Or, the Lord doth some­times severely punish, sometimes wholly desert, sometimes for a long while forsake a people that hath been deere unto him.

How naturally this note ariseth from the Text, How the point ari­seth from the text. will easily appeare, if wee doe but observe these two things, in the Psalmists supplication. viz.

First, for whom he prayes: namely, for the people of Israel, the Lords chosen people, who were so deere unto him. And

Secondly, Preserva­tion two­fold. for what he prayes: to wit, for salvation, or preservation. Now this is twofold, and according­ly thereunto we pray for it two man­ner of waies, For

• 1 Sometimes we pray to be preser­ved from some evill, either feared by us, or hanging over our heads. De­liver us from evill. And
• 2 Sometimes wee pray for preser­vation out of, or deliverance from [Page 69]some evill, which afflicts us, paines us, lyes upon us, and is felt by us. And of this preservation the Text speaks: as is cleare from verses 1.2.3.10.
  The Pro­position proved. 1 By the comminati­ons of the Word. 1 Sam. 12.22.25. Exod. 3. & 4. & 5. Deut. 32.10.16.19.22. Hos. 12.14. & 13.1. Ier. 11.16, 17. Lament 2.15.16. Ezech. 16.8.15.27.39.46. Revel. 2. & 3. & 4.2 By exam­ples.
  Save O Lord with thy right hand, that is, Preserve thy beloved and chosen people by thy power, who are now grievously afflicted by thy heavy hand. The truth of the Proposition may be evinced.

First, by these, and the like com­minations, and threatnings of the Lord. The Lord will not forsake his people, for his great Names sake: because it hath pleased the Lord to make you his people. But if yee do wickedly yee shall perish; both you and your King. And

Secondly, by these and the like examples, viz: of Israel in Egypt: and afterwards: and of Ephraim, and of Iudah; and of Ierusalem, and of the Church of the Iewes: and of many more particular Nationall Churches: And

Thirdly, by these and the like si­militudes, 3 By simi­litudes. when the body is impure, it must be purged. When the drosse obscures the gold, it must be melted and refined. When the house is nastie [Page] [Page] [Page 46]it must be swept. When our cloathes are foule, they must be washed. When the sore or wound is gangrened, or festered, it must be corroded, lanced, or cut. When tares overspread the come, or weedes over-runne the herbes, there is neede of sharpe hookes, Mat. 3.12. and weeding knives. And thus when a Church gathers soyle, and is spotted with sinne, and over-spread with impietie, the Lord then (and not without need) doth purge it by the fire of affliction. As children who are loved, Heb. 12.7.8. are by correction re­duced, reformed, and reclaimed, from their wicked practises: So when the people of God erres and goes astray, the Lord with the rod of correction calls them backe from their errours. And

Fourthly, the truth of the point will appeare, by an argument à ma­jore ad minus, 4 A majore ad minus. viz. The Lord doth sometimes most grievously afflict his elect, and peculiar servants (I meane the members of the invisible and spi­rituall Church) as both experience and Scripture doth abundantly testi­fie: and therefore no wonder if hee [Page 47]afflict outward and visible societies. And

Fifthly, it is cleare from the dona­tion, 5 From the Lords do­nation. and expectation of the Lord: for hee having shewed more mercies, and afforded more meanes unto them than unto other Nations, doth cor­rect their iniquities with a rod, and their sinnes with scourages, as follows by and by. And

Sixthly, 6 From the nature of God. Ier. 18.7.8. Ezech. 18, 20. Ier. 22.24. Act 10.34. this also appeares from the nature of God; who is no respecter of persons, but infinitely just, and in his justice will not suffer sinne to goe unpunished, no not in those who have beene in his esteeme, as the signet on his right hand.

If this be thus, Question. then how can the Covenant which the Lord makes with his people be true?

The Covenant of God is twofold; Answer. namely either

First, with the Catholicke, and true invisible Church; and this Cove­nant is most firme, sure, and certaine. Exod. 6.4. Ierem. 31.32. Isaiah 54.10. and 61.8. Ezech. 37.26. Or

Secondly, with some persons, or particular societies, families, kin­dreds, [Page 72]or the like, Gen. 17.7.9.10.11.13.14. and this covenant is twofold, to wit, either

• 1 Tropologicall; and such was the Covenant which was made betweene God and Abrahams seed; for thereby were not meant literally his seede, ac­cording to the flesh,
  Zac. 11.10.
  but figuratively the children of his faith. Or
• 2 Hypotheticall, and conditionall: and such are all the Covenants which the Lord makes with any People, Nation, or Lanauge, Exod. 19.5. Deuter. 4.7, 8, 9. And therefore if they fulfill not the condition of the Covenant, the Lord may justly cast them off; without any just impeach­ment or breach of covenant.

Seventhly and Lastly, 7 From the nature of sinne. it is evident that the Lord sometimes deserts, and casts off that people which were once pretious and deare in his sight, from the nature of their sinnes; viz. be­cause of all sinnes theirs are the grea­test, and worst. The falls, and faults of Christians (after they have em­braced, and knowne the Gospel) are worse than the failings of Heathens, and infidels, who are not instructed [Page 73]by the Word. And as their sinnes are greater, so shall also their punish­ment be; for hee who knowes his Ma­sters will, and doth it not, shall be beaten with more stripes, than he who offends ignorantly. Infidels have on­ly the Law of nature, but Christians the Law of God, Infidels onely the light of nature, but Christians the light of the Gospel. Infidels had onely Ido­latrous Priests, and Morall Philoso­phers to teach and instruct them: but Christians are taught by the true Mi­nisters and Messengers of Christ. In Insidels there is an invincible igno­rance (the meere naturall man not be­ing able to understand spirituall things) but in Christians a vincible, 1 Cor. 2.14. they being taught by the Gospel, which is the ordinary and ordained meanes of knowledge. The sinnes of Heathens doe not so much embolden others to doe the like, as do the sinnes of Chri­stians. Neither do the sins of those so much scandalize Religion, or dis­honour God, as the sins of these. And therefore if wee here in England com­mit the sinnes of Heathens, Infidels, Indians, Jewes, or Turkes, wee are [Page 74]worse then any of them (Godhaving done more for us, and given more unto us, than for, or unto them) and we may justly expect greater plagues to bee powred downe, and more direfull and dismall judge­ments to bee inflicted upon us, then are ordinarily executed upon the most wicked unbeleeving wretches.

Because, Question. the Lord is just in all his judgements, and righteous in all his wayes, it may therefore be demanded; Why the Lord afflicts those places which sometimes he prized?

First, Answer 1. sometimes he doth this for the tryall of his servants. Here wee musty note, that calamities and mi­series are either,

• 1.
  Two sorts of calami­ties.
  Corporall, which are general­ly, indefinitely, indiscriminately, and without difference, inflicted upon all, or some of all sorts: as plague, pestilence, famine, sword, sicknesse, and the like. Or,
• 2. Spirituall, as heresies, schismes, errors, and persecution; and these the Lord permits sometimes to over­runne a Nationall Church, or State, for the tryall of his faithfull flocke [Page 75] Casta est quam nemo rogavit: that is, As a Woman is not knowne whe­ther shee will stand chaste, till shee hath beene sollcited of vicious men, and then shee is discerned:
  Chryso. [...] in Epist. Rom.
  so the saith of the Church is not well knowne, untill by heresies, errors, the comming of Antichrist, and per­secution, she be thorowly tryed. But here were must note againe, that this tryall is not for the Lords sake, as though he knew not who were his, or what his were, or what was in their hearts (for the Lord knowes even our very thoughts, long before they are conceived, but it is for our sakes, and the sakes of others, viz. that the Church may see whether we are sincere, or hypocriticall, whether builded upon the rocke, or upon the sand: and that we may bee the more purged, refined, and confirmed by these tryals.

Secondly, Answer 2. although (as wee have showed) the Lord sometimes afflicts his children (by some spirituall affli­ctions) both for their tryall, and also that their saith therby may be like fi­ned gold; yet he never layes any com­mon [Page 76]corporall calamitie upon any State or Nation, but for sinne: and therfore we answer now secondly to the foregoing Question, that when God powres down the Viols of his wrath upon any people, land, or language, that it is for their sinnes committed, and their continuance in sinne. For as no Nation is so deare unto God, but a presumption of continuing in sinne will separate them from him; Ezech. 18.24. as we proved be­fore: so no Nation that ever was deare unto God was rejected by him, but for their iniquity, obstinacie, impenitencie, Chrysost. hom. 32. oper. am­perf. and hardnesse of heart. As a wife is not put from her hus­band, but onely for fornication: so no people, Church, or State is put from Christ, but only for transgressi­on. And therefore if the Lord should give us in this land, at this time a stone for bread or a Scorpion for fish; that is, answer us with a curse, when we pray for a blessing; and crosse our expectation in the successe of this honourable Parliamant; and when we desire to be refreshed with his mercies, cause us to drinke the [Page 77]cup of his furie; and when we crave peace in Church and State, permit sedition and schisme, to rend our bowels out of our bellies: If (I say) the Lord in his justice should thus deale with us, we must confesse, and acknowledge, that we have no more, no not so much, as we have deserved, long agoe for our many great, and hainous sinnes.

For application of this, Vse. let no Church or Nation whatsoever trust to any externall covenant, priviledge, prerogative, or precedent mercie, or favour whatsoever. This may be ap­plyed to the Churches both of Rome, and England.

First, The propo­sition ap­plyed to the Church of Rome. Revet. 1.11. Ephesus. Smyrna, For­gamus, Thy­atira, Sardis, Philadelphia Laedicea. let not the Church of Rome bragge of, or adhere to this, that once she was a true, yea pure, and be­loved Church: for so also were once the Churches of Corinth, Galatia, Thessalonica, yea those seven Orien­tall Churches mentioned, Revel. 1.2.3. all which are now utterly sub­verted, and rooted out. There have beene faire and flourishing Churches in Macedonia, Asia, and Africa, as well as Rome, which now are wholy [Page 78]deserted: and the reason is, because if once the doctrine of a Church become to be fundamentally corrupted, then the Church is rejected: and Saint Paul doth admonish the Church of Rome, of this very thing. Because of unbeliefe the Jewes were broken off, and thou standest by faith. Rom. 11.17. Bee not high-minded but feare. For if God spared not the naturall branches, take heede lest he also spare not thee. Yea, Histo­ries tell us, That that proud Citie Rome, who hath lifted up her head above all others, and usurped a ty­ranny over Nations, hath beene humbled for all her pride, and im­poverished for all her riches, and made a prey unto many Nations. It was sacked and ransacked twice by the Visigothes, taken once by the He­rulians, surprised by the O strogothes, destroyed and rooted up by the Vandales, annoyed by the Lumbards, pilled and spoyled by the Grecians, and whipped and chastised by many others; and we hope are long, that she shall receive the last blow of the indignation of the most Mightie, to throw her headlong into everlasting, [Page 79]and horrible desolation. And for matter of Religion, I should desire no easier taske, then to prove: That the present Religion of the Church of Rome doth substantially, and sundamentally differ from the Reli­gion professed by Rome in the Apo­stles time. But because I speake of our selves, and our owne Com­mon-wealth, I will therefore passe over Rome, and apply what hath beene said unto our selves.

Secondly, The Propo­sition appli­ed to the Church of England. let not the Church of England, nor any person therein boast of, or trust unto any outward privi­ledge, or prerogative whatsoever. A Quaere, or two may here bee made: as namely,

First, some may demand, Question 1. What outward things any person or Church either adhere unto, or pre­sume of, or trust in?

First, Answer 1. some trust to their outward workes performed, as the Papists in their Tenet O peris operati, of the work wrought. But we must not adhere to these: for many Philosophers were eminent, and singular for morall vertues; and Herod did many things, [Page 80]and yet perished at the last for ought we know. Acts 4.12. Rom. 12.6. Yea, the Scripture testi­fieth abundantly, that there is no way unto salvation, but only by faith in Christ. And,

Secondly, Answer 2. many trust to their out­ward profession, or rely upon this, That they are members of a true Church. The Rabbies tell us, That when all the world besides (who were without the Arke) perished in the deluge; Og, the King of Ba­san, got astride upon the Arke, and saved himselfe by riding thereon. Thus (as the Prophet saith) many ride a stride upon the Church, cry­ing Templum Domini, Templum Do­mini, The Temple of the Lord, the Temple of the Lord, and hope to bee saved because they are within the palle of a true Church, and make profession of the true Religion. But we must not trust to this neither, that being not so old as true, which Saint Augustine saith, Multi in Ec­clesia, qui non sunt de Ecclesia; There are many who are within a true Church, which are not of the true Church: many are members of the [Page 81] visible Church, Exod. 12.38 who are not mēmbers of the invisible. It is said, A great multitude of sundry sorts of people went out of Egypt with the people of Israel. Now as among these Israelites there were many other people mingled, which were to have no part in the inheritance of Canaan: so there are many hypocrites, and carnall men in the visible Church, which shall have no part in the Kingdome of God: for many are called, but few be chosen. Againe, as in this great mixt multi­tude, there were foure companies, viz. First, of those who were figh­ting men. Secondly, of weake per­sons, as women, and children. Third­ly, of strangers. Fourthly, of beasts and cattell: so in the Church of God. or in any true visible Church, there are, First, such as are strong in faith. Secondly, the weake and fraile. Thirdly, hypocrites, which in out­ward shew joyne themselves to the Church, as those strangers did. Fourthly, carnall, and worldly men, prophane persons; yea Devils incarnate, which may be compared unto beasts. And therefore let nei­ther [Page 82]ther all of us, in this land, in gene­rall, nor any of us in particular, trust unto this, that we are members of the Church of England, which is a true Church, and professeth the truth, and true Religion.

It may here now bee demanded, Question 2. Doth no prerogative belong to a true outward visible Church? or, are wee never a whit the better for being within a true Church, which purely professeth the truth.

There is an externall prerogative of a true externall Church, Answer. which is not to bee contemned, or despised. The Prophet David had rather bee a doore-keeper in the house of God, Psal. 8.4. Rom. 13 1.2. &c. and 9.4. then to dwell in the tents of wicked men; be­cause the Christian every way (as the Apostle saith) hath great privi­ledges, above Heathens who are without the Church: For in the Church are the meanes of grace and salvation offered; Psal. 79.6. Ier. 10.25. and there, or by those within the Church the Lord is more easily entreated; and is more difficultly provoked unto anger a­gainst them. Yea, in a true Church wee see many burning and shining [Page 83]lights, which animate, attract, and encourage us to the practice of pie­tie: and therefore it is no small prerogative to be made a member of a true Church: neither should our care be small in learning, and labouring so to live that wee doe not provoke the Lord to deprive us of this great blessing, and blessed priviledge, by taking away the Candle, or remo­ving the Candlesticke out of his place, or letting out his Vineyard to other Husband-men, who will bee more thankfull, profitable, and obe­dient unto him, then we have beene. And thus much for the second an­swer to the first Question.

Thirdly, Answer. 1 sometimes wee trust to precedent mercies, and deliverances. some in this land dow often say, The Lord hath not dealt so with any Na­tion, as with ours, in giving us pious, prudent, and religious Princes, who zealously, and couragiously main­taine, and defend the true Faith, and in continuing his Gospel among us, and peace, prosperity, and plenty, unto us so long a time; and in pre­serving us from the Spanish Armado, [Page 84]or Bravado in 88. and that unparal­lelled Powder-plot, and all the plots, counsels, and consultations of the Jesuits, and all the Whoores brood, who inendtd mischiefe against our Estate. And therefore we may be se­cure in this land, because the Lord (we know) will bee unto us one and the same to day, and to morrow, and for ever. I answer hereunto.

1. That this is most true, that the Lord hath long dealt most graciously with England, in all the particulars instanced upon. And,

2. That the mercie of the Lord is above all his workes, and greater then all our sinnes. And

3. That if we would live sincere­ly, as Ammi, the Lords people, hee would never then (so long as we so continued) pronounce against us Lo­ammi, that we should be no longer his people. If we were ready to em­brace the Lords offers, or carefull to walke worthie of his love, he would never then denounce against us, Lo­nuchama, that hee would no more be mercifull unto us. For the Lord is immutable in himselfe, and these [Page 85]changes are in us; and if wee doe not fall from truth unto error, from sanctitie unto sinne, from profession unto profanenesse, from religion to re­bellion, from God unto Sathan, the Lord will never faile nor forsake us, but continue to be our God, and con­tinue us to be his people. But,

4. If wee abuse his mercie, Rom. 11.2 [...] and long-suffering, and prove like those evill. Husband-men, or that wicked servant, we must then expect, that mercie will give way to justice, and judgement; and wee (through the Lords just anger) shall become as miserable a Nation, as ever we were happie by his free mercie and good­nesse: And therefore let us adorne that profession which we have under­taken: Let us make religion our Spar­ta, 1. Pet. 2.12 and labour to beautifie it by righ­teousnesse, holinesse, sobrietie, and temperance; that those without the Church may bee wone unto her, by our holie lives, and godly con­versations coupled with feare: and then we may be confidently and com­fortably assured, that the Lord will be as a wall of brasse about us, and hedge [Page 86]us about with a guard of angels, and protect, defend, and preserve us from all our enemies, and all who have evill wil at this our Sion, whether forraign, or domesticall; & establish Religion & peace in our Borders, and continue his Gospell in purity, and sincerity amongst us, even untill the second comming of Christ unto judgement. Amen.

Fourthly, Answer. 4. some particular persons presume of their communicating of the Sacraments: some will say, they were baptized, and have beene at the Lords table; and therefore they con­clude; Tush, 1 Pet. 2.21. no evill will come unto them. But we must know, that there is an outward washing in Baptisme (as Saint Peter saith) as well as an inward; and many are washed by wa­ter, who were never purged from all their fins by the blood of Christ. And S. Paul tels us, that all the Israelites were baptized in the Cloud & in the Sea, and were all made partakers of the same spirituall me ate, 1 Corinth. 10. 5.8. and drinke; and yet many of them perished. The Evangelists tell us, that Iudas ate, with his Master, the Paschall Lambe, [Page 87]and received a sop from him, and yet died in damnable desperation; and the Apostle saith, that many commu­nicate the outward elements in the Eucharist to their owne damnation. And therefore let not us trust to the out­word worke, 1 Cor. 11.20. or to the partaking of the outward elements only for these alone profit nothing: but let us la­bour for the baptisme of the spirit, and true regeneration, and endeavour to eate Christ by a faith unfained, Luk. 10.20. and then wee shall have greater cause of joy and rejoycing, than if wee had power to cast out devils, to cure the sicke, to raise the dead, and to re­move mountaines.

Secondly, Quest. 2. it may further bee de­manded: why wee in England may not presume of those many and great priviledges which wee have above many, yea the most, if not all, other Nations?

First, no outward thing will profit or advantage us at all, Answer 1. as was shewed before; rom. 2.2.6. and therefore wee must not trust to any such thing. And

Secondly, Answer. 2.] our Church and State hath long continued without any [Page 88]desolation or alteration: and there­fore we have the more cause, not to be high minded, but to feare: For Ominum rerum est vicissitudo, there is a revolu­tion of times, and a vicissitude of all things. But yet our long enjoyment of Peace and the Gospell, shall be nei­ther cause nor meanes of the depri­ving us of them, if wee be but obedi­ent to the Gospell, thankfull for the Gospell, and profitable and fruitfull in every good worke under the Go­spell. But

Thirdly, Answer 3. Hinc illae lachrymae: where­as the longer we enjoyed the meanes, and light of the Word, wee should have beene the better, and more zea­lous, holy and fruitfull: wee have contrarily beene worse; and more cold, wicked, and barren. And al­though (with the Church of Ephesus) we have yet many good things in us, yet like her, Revel. 2.2. [...] &c. we have fallen from our first love, and the Lord hath daily more & more things against us. And there­fore let us not presume, but (as shee was admonished) remember from whence we are fallen, and repent, and doe our first workes, and shine, and [Page 89]burne as formerly, yea daily more and more even unto the perfect day, lest the Lord come against us speedily (as hee there threatens) and remove our Candlesticke out of his place, And

Fourthly, Answer 4. wee in this land must nor trust to any outward preroga­tives, or former covenants; because all externall covenants, which the Lord makes with any people, or Na­tion, Church or State, are but con­ditionall (as was proved before) and therefore except wee performe the Articles of agreement, and con­ditions on our part. viz: obedience, repentance, faith, thankfulnesse, and love, wee cannot expect the perfor­mance of the Lords promise.

Thirdly, Quest. 3.] it may yet further be de­manded, by what meanes this our Church, State, and Country of Eng­land may be still confirmed, and esta­blished in prosperity & peace, & pre­served and saved from those direfull distresses, and dolefull miseries, and calamities, which the Lord inflicts sometimes upon those parts of the world, and place; which have beene [Page 90]most deare unto him, and pretious in his sight?

Do wee desire this? Answer. I know all true English hearts do desire it: and therefore the way thereunto, or meanes to obtaine it, are these, viz,

1 Take heed that we doe not pro­voke the Lord unto anger by our sinnes, and then we may trust him for our safety. He hath had a care of us a long time, and he will still be care­full of us, if we be but carefull to please him, and fearefull to offend him. He hath carried us in his bo­some, and nourished us, and extraor­dinarily encreased us, who were but little in the times of Wickliffe, Husse, Luther, and Tindall: and he will still continue to educate, and instruct us, if wee will but willingly be instructed by, and obedient unto his sacred be­hests. Hitherto Sathan hath raged, and the Iesuites, and Iebusites con­spired against us; but our good God (for which ever blessed, and praised be his holy Name) hath hitherto laughed them to scorne, and infatua­ted the devices, and confounded the plots intended against us. And if we [Page 91]do not incense, and exasperate him by our sinnes, hee will quickly con­found our foes, and not subject us to their rage. And

2. Let us in the state of our soules, Toto divis­orbe Bri­tannos. or spirituall condition, resemble the situation of this Iland of little Brit­taine. All our Historians, Chrono­logers, and universall Maps, tell us, that England is (as it were) thrust out of the world, or separated from it, because it stands at the very out­side thereof. Let us Englishmen be thus; that is, let us not be of the world, although we are in the world; but separated from the world. Let not unlearne the vices, evill customes of other Countries; let not us follow pride, or profanenesse, or drunken­nesse, or gluttony, or superstition, or covetousnesse, or swearing, or a­theisme, and the like, as some other Nations doe, (and as we have long done, and still do, too too much) but let us follow (the Prophet Esaiah's counsell, Esa 52.11 and be admonished by his caveat, to depart and come out stom them, to learne no uncleane thing of them, nor in sinne to par­take [Page 92]take with them, lest wee also partake of their plagues; but to labour that we may be cleane and pure, and the Lords Peculiar people, because hee hath done great things for us in this land. And

3 Let us labour to be a fruitfull flocke, and folke in every good worke. For as every tree in Paradise was faire and fruitfull? so England would certainly be another Paradise, if every plant & person therein were such. And therefore if we desire to grow greene, and to flourish, like the plants of Paradise, let us all labour to abound in the workes both of Re­ligion, and righteousnesse; and en­deavour that wee may be a chast Church, and a pure, pious, and pru­dent people, truly wise unto Salva­tion. Let all who are members of the Church, labour to be like Christ, the head of the Church. Let all who are of the Militant Church, labour to be like those of the triumphant Church. Let all the mēbers of our true visible particular Church of England, strive to resemble, in purity, piety, since­rity, sanctitie, equitie, and zeale, the [Page 93]true members of the internall, invisi­ble, spirituall and Catho lique or U­niversall Church: and then wee shall be the wisest, best, happiest, Harding. Major. Boeth. Fabian. Bale Engl. votar. sol. 27. and most flourishing people under Heaven. After the Saxons had conquered our Nation, it was called Eugland of En­gist, which was their chiefe Captaine, as witnesseth divers Authors. But after wards Gregory the first, seeing some English boyes to be sold in the open market at Rome, asked of what religion they were (beholding them to be faire skinned, beautifully faced, and flaxen haired) And answer was made him, that they were of an Ile called England, and they were called Angli: well, saith hee, they may be called Angli (English men) quasi Angeli, of Angels, because they have Angelicall faces. Oh my beloved Countrimen, let us all labour that wee may be here like Angels, in grace and purity, and then we shall be like themin heaven, in glory and felicity. When Sertorius was sentenced to be expulsed out of Rome, and banish­ed, he solicited Pompeius, and Me­tellus, to procure his revocation, say­ing. [Page 94]Hee had rather be an obscure Citizen of Rome, than elsewhere an Emperour. And I for my part, shall thus say of my owne Nation, that I had rather be a private person, and in­feriour Preacher here in England, (so long as we enjoy peace, and the li­bertie of the Gospell) than a Patri­arch elsewhere. Lipsius saith, Ʋt hominibus singulis, sic populis suae lau­des, suae labes; as persons, so places, have something in them to be prai­sed, and commended, and some­thing to be dispraised and condem­ned. And this may be truly said of our Land; for as wee want not our faults, and failings, and those grosse ones; so we have by the great good­nesse, and undeserved love of God towards us, beene like a City set upon a hill, seene by others, famous a­mongst, and before many others, and for our peace and prosperity, envied almost by all others.

To some men their Countrey is their shame; and some are the shame of their Country. Wee need not be ashamed of our Nation (it being for the circuit of it, I thinke, in all things [Page 95]second to none) or very few under the coape of Heaven, and therefore take heede that wee doe not by our lewd lives and corrupt conversation, become a shame unto our Nation Cleobulus illam Rem­publicam maxime dixit bene compositam esse, ubi Ci­ves magis infamiam, quam legem metuunt.] Plutarch. in convivio. 7. Sapient.. Oh let us never turne our glory into shame: our reputation into reproach; our fame into infamy and disgrace; our sincerity into superstition, and our true profession, and profession of truth, into Popery, or any other erroneous reli­gion: lest that we which have long beene an admiration and rejoycing unto our friends, and an emulation, and envie unto our encmies; become (through the judgements of God ef­fused upon us) a griefe and cause of sorrow to those who love us, and an exultation (for our misery) to those who envie us. An Italian Traveller, re­ported that he had seene in England, Pulchrū Regē, a goodly King; in France Pulohrum Regnum, a goodly Kingdome: In Spaine, Pulchrum Senatum, a goodly Counsell. Let us adde a fourth, and make it good, namely, Pulcbrum po­pulum: let us be in the eyes of all who see us, and in the eares of all who heare of-us, not onely a goodly, but a [Page 96]godly people; and then wee shall bee the beautie of the whole earth, and as the apple of the Lords eye, and as the fignet upon his right hand. So be it.

The second Proposition being thus briefly finished, I proceed unto the third: to wit,

Proposition. 3.

That all changes, chances, muta­tions, maladies, alterations, ruines, and eversions; which fals upon any Church or State, Countrey, King­dome, or Common-wealth, come not by chance, but from God him­selfe; the King of Kings, and Lord of Lords, and Supreme Governour of all the world.

If we would see how that point ariseth from the Text, How the Proposition springs from the text. wee must then observe these five things there­in, namely.

• 1. What the Prophet David doth? He prayes.
• 2. For what? For preservation, and deliverance out of distresse.
• 3. For whom? For himselfe, and his people; or for the Israelites.
• [Page 97]4. To whom he prayes? To the Lord, verse 1.

And lastly, why hee prayes unto him? Namely, because their mise­ry, calamity, and distresse came from him. As the Poet saith.

Those who were wounded by Achil­les, could bee cured by none, but by him: so the Prophet here knowes that the Lord that cast them downe, and it is hee that must raise them up; hee hath broken them, and hee must bind them; he hath scattered them, and he must gather them; he hath plagued them, and it is hee who must pitie them; or else no mercie, deliverance, or reliefe can bee shewed unto them. And therefore our Princely Prophet doth thus petition the Lord. Vers. 2.3.4. Oh God thou hast cast us off, thou hast scattered us, thou hast beene displeased with us. Thou hast made the earth to tremble, thou hast broken it. Thou hast shewed thy people bard things, thou host made us to drinke the wine of astonishment. And [Page 98]therefore seeing all our maladies and miseries come from thee, and that for our evill of sinne committed a­gainst thee, thou inflictest this evill of punishment upon us. Save us oh God with thy right hand, aud heare mee.

I must say of this point, as the Stagge saith in the Embleme. Inopem me copia fecit, plenty of proofes, will make me poore of proofes: For the Scripture, experience, and all Histo­ries, do so abundantly testifie the truth thereof; and all Christians so undoubtedly and readily assent, and subscribe thereunto; and this very Psalme (verses 1.2.3.6.7.8.12.) so clearely confirmes it, that I should but light a Taper to the Sunne at high noone, to spend time to prove it. The point proved by, Scripture, and Examp. If proofes should not readily ac­curre to the memory of any Reader, then let him view, and confider these few for many. Psalme 74. the whole Psalme, and 75.7.8. Ierm. 27.5. Da­niel 4.25. Acts 17.26. and withall marke well these examples; to wit, of the foure Monarchies, Daniel 2. 31. &c. And of the cutting off, and [Page 99]casting out of the Canaanites, Hit­tites, Hivites, Moabites, Jebusites, Perizites, and the rest, mentioned in Numbers, Deuteronomy, Ioshua, and Iudges. And of the division of Isra­el, 1. King. 11. and desolation there­of, 1. King. 17, and of the captivitie and destruction of Iudab 2. Chron. 36. And these testimonies, and ex­amples may sufficiently suffice for the proofe of the [...] of the point, that it is thus, That all changes and chan­ces; mutations and maladies which fall upon any Chnrch or State, come from God.

Now for the [...] thereof, the Poet saith well,

Felix qui potuit rerune cognoseere causas; that is, He is a happie man who doth not onely know the things which are done, but the causes why they are done. But I will not now much enquire wherefore the Lord doth thus change, crosse, and afflict, Churches, Kingdomes, and Com­mon-wealths: For that we showed amplie in the prosecution of the for­mer proposition, but I will now prin­cipally show the signes and symp­tomes, [Page 100]and externall, and moving causes of the decay, ruines, and de­solation of a Common-wealth.

First, Fahar. in Psalme 60. & 135. Nine causes of the de­cay of a Common­wealth. Fabritius showes, and proves that the causes of the translation, mutation, and maladies of a Com­mon-wealth, are these nine: namely,

• 1. The contempt of the worship, word, and Ministers of God; and contrarily the love of lyes, and ly­ing Prophets. And,
• 2. Idolatrie, and superstition. And,
• 3. Tyranny, injustice, and unjust taxes and exactions in Magistrates. And,
• 4. Pride in apparell. And,
• 5. Covetousnesse in Superiours. And,
• 6. Sedition, and seditious practi­ces, against the ordinary Magistrate, ordained, and appointeed by God. And,
• 7. A generall supine carelesnesse, and carnall security in all, And,
• 8. An inundation of iniquity; i.e. when all of all sorts are so wicked, that one winkes at anothers faults. And,
• [Page 101]9. The prophanation of the name of God.

Secondly, Plautus saith, Plantus in Persa Ten causes of the ruines of King. domes. that there are these ten causes of the ruine of a Republicke: to wit,

• 1. Treachery.
• 2. Theft.
• 3. Covetou snesse.
• 4. Envie.
• 5. Ambition.
• 6. Back-biting and slandring.
• 7. Perjurie.
• 8. Idlenesse.
• 9. Injuries, and wrongs.
• 10. Notorious wickednesse, or an impudent audaciousnesse in sin­ning.

Thirdly, Cyprian saith, Ex Anton. part. 1. tit. 5. cap. 3. Sect. 8. Twelve things Per­nicious to a people and land. that there are twelve abuses in a Common­wealth, whereby it is endangered, and harmed: as namely,

• 1. A wise man without good workes. And,
• 2. An old man without Religion. And,
• 3. A young man without obedi­ence. And,
• 4. A rich man without liberality, and almes deeds.
• [Page 102]5. A woman without shame, and chastitie. And,
• 6. A Master without wisedome. And,
• 7. A Christian which is contenti­ous. And,
• 8. A poore man which is proud. And,
• 9. A King which is wicked. And,
• 10. A Priest which is negligent. And,
• 11. The common people without discipline. And,
• 12. A people without Law.

If the Reader would see all these enlarged, let him read Antoninus in the place above cited.

These Master Warner in his Albi. ons Eugland ( Lib. 9. cap. 53. pag. 239.) hath lively expressed in these verses, viz.

Fourthly, observe wee, Two sots of signes, [...] (that ac­cording to the Graecians) there are two sorts of signes; to wit, proba­ble, and infallible; or symptomes, and signes, or presag s, and causes of a Common-wealthes ruine. Of which particularly.

First, the probable presages, The presa­ges. or pro­ble signes of a Nationell desolation, viz. 1. Pragma­ticalnesse. and symptomes of a Kingdomes fall, and destruction, are these sixe which fellow: namely,

First, pragmaticalnesse, when men looke unto, and meddle with others, and not themselves. In a great house there are many severall offices, and officers; now if every man bee carefull in his owne place, and looke well unto his owne worke, then the house and family will bee well orde­red; but if one meddle with ano­ther, and controle one another, and looke more to each others employ­ment, [Page 104]and execution of their office, then to their owne, then all goes out of order. And thus is it in a Common-wealth: For when all sorts of men generally pry more into o­thers then into themselves; and consi­der the places, offices, and employ­ments of others more then their owne: and judge, censure, and con­demne othere, but never looke unto their owne wayes: then that State or Countrey, is in imminent danger of desolation, and misery. And therefore if wee defire the preserva­tion of our Church and Common­wealth; let every one sweep downe his owne doore, and meddle with his owne matters, and looke well to the carefull discharging of his owne place, wherein God hath set him: and then (by Gods blessing) we shall still flourish and prosper. And,

Secondly, 2. Innova­tions. Innovations in a Church or State, presage and occasi­on the ruine, and downe-fall there­of. Demosthenes Whence the Locrians enacted this Statute (as Demosthenes witnes­seth) That every Citizen who was desirous to bring in any new Law, [Page 105]should come and declare it publikely before the people, with a halter a­bout his necke, to the end, that if his new Law were not thought meete to be received, and very profitable for the Common wealth, be might pre­sently be strangled as a worthie re­ward for his rashnesse. And by this meanes Innovations, and alterations in the State and Common-wealth were kept out. Ascham. As Master Ascham said, Ʋulgus & imperiti homines aeger­rime a coresuetudine divelli possunt; The common sort of people are hardly drawne from their old customes, so wise men are hardly drawne to like or allow of new Lawes; as Au­gustus Caesar said to a flatterer, who blamed Cato Vticensis, Erasm. Rot. lib. 4. apoph­ex Suctonio. for his obsti­nacie against Julius Caesar: Quisquis praesentem Reipublicae statum mutari non vult, is & Civis, & vir bonus est. Whosoever opposeth himselfe a­gainst Innovations, and alterations, in a well governed State, is both a good Citizen, and a good man. And this may bee said also of him that withstandeth the introducing of er­rors, sects, and heresies into any Or­thodox [Page 106]Church; Socrat. lib. 2. Tripart. hist. cap. 34. because, as Sophro­nius said, when hee heard one men­tion some errors, and erroneous opi­nions in the Seleucian Synod; Si per singulos dies, propriamedere fidem licu­erit, veritatis integritas non diu manebit. If every man were suffered to broach, and bring into the Church his owne conceits, and opinions, and to teach them as necessary truths un­to others: the integritie of the truth would not long last in that Church. Plutarch. As old trees which have taken deepe and large roote, cannot be removed or plucked up, and transplanted else-where, without ap­parent danger, and hazard of the life thereof: so a Common-wealth, or State, will not without much com­motion, be removed from her old and ancient Lawes, and forme of Govern­ment; Whence it was that Erasmus said. As change of meate, or drink, or dwelling, disturbes the constitu­tion of the body, and is an enemie to nature at first, although a man re­move, and change to as good or bet­ter. Ita praestat ferre principem, aut Magistratus pristinos, quàm novos [Page 107]asciscere, quod omnis rerum novatio non careat perturbatione. So it is better to beare with old Magistrates, and to obey the ancient government (when it is according, or not contrary to the divine Law) then to call in new Governours; because, all Innova­tion hath perturbations and troubles attending upon it. Grimaldes. The Lacedaemo­nians are highly praised by Histori­ans, for having continued seven hundred yeares without any altera­tion of their government. And so also are the Ʋenetians, who have constantly lived in one forme of go­vernment, by the space of a thou­sand yeeres, and more. Indeed I know nothing is perfect here on earth, but every where much is amisse; and therefore when any abuse is obser­ved either in Church or State, or any thing invented or found out, which may be truely good and profitable for a Common-wealth, it may be redres­sed, or enacted by some Law: this being but an addition to the Law, not an alteration of the Law; a necessary in­junction, not an unnecessary imposition; a helpe, not a hurt unto the State: and [Page 108]a meanes that subjects may live in godlinesse and honesty, and not bee provoked to sedition or heresie, or any commotion and discord. And therefore let us pray unto the Lord, who hath the hearts of all men in his hands, so to dispose, and rule all our Governours, both Ecclesiasticall and Civill; as also this high Court of Parliament, that all our holie, wholesome, good and godly Lawes may be executed, and others establi­shed for the redressing of what is a­misse; but that no such Innovati­ons or alterations may bee brought either into our Church or State, as may offend weake consciences, or hinder the progresse of Religion, or the peace and prosperity of the Common-wealth. And,

Thirdly, 3. The feare of the righteous. another presage of the ruine of a Kingdome, is the feare of the faithfull flocke of Christ. When cormorants and gulles forsake the seas; and when wormes creepe out of the earth; it portends a tempest, and stormes. And when the Rattes leave the shippe, it presageth ship­wracke: so when the righteous chil­dren [Page 109]of God are afraid of Gods righ­teous judgements, and do labour all they can to prevent them, or to arme themselves against them: it doth prognosticate some ensuing evill: for the Lord doth nothing but hee re­veales it to his servants. When the faithfull were once fled out of Jeru­salem into Pella, Jerusalem was taken: and when Lot was once gone cut of Sodome, it, and the neighbour Cities were burnt with fire and brimstone. And therefore if wee desire the pre­servation of our Church and Nation, let us feare, when the faithfull are afraid: and when they thinke of flying out of the Land, let us thinke of flying unto the Lord: or when they arme themselves against his judgements, let us labour generally by prayers, teares, humiliation, and repentance, to avert and turne away his judgements. And

Fourthly, 4 The ho­nour of the wicked. as the feare of the righ­teous, so also the honour, promotion, and advancement of the wicked, is a presage of a Regions ruine. For where wicked men rule and governe, and onely (or principally) such are [Page 110]raised to places of eminencie and dig­nitie; there the Church or State must needes be governed amisse. Hector Piut. in Cap. 38. Ezech. Or as one saith: As a man deprived of his eyes abideth in darknesse: so a Com­mon-wealth bereaved of just and wise Princes, and Magistrates, continueth in blacke pitchie horror. And there­fore as a governour of a ship, doth seeke for the best, and most skilfull Mariners; Piutarch. in Moral. and an architect for the skilfulest builders: so a Prince ought to purchase unto himselfe those who are truly religious and very fit for government. Wherefore if wee would see our Church and Common-wealth flourish, let us invocate, and become humble suters unto our God, who hath the hearts of Kings in his hand, that hee would make his sacred servant, and annointed, and our gratious Soveraigne, more and more like unto his Servant David, in this thing: and that as King Davids, so King Charles, his eyes may be up­on the righteous of the Land, and those who are pretious in the sight of the Lord. And

Fifthly, 5 The ha­tred of the godly. the hatred of the good, [Page 111]another symptome of the subversion, or desolation of a Kingdome. A rude rusticke fellow with a paper in his hand, met Aristides, Plutarch. a Bonus Cai­us tanturn­modo malus, quod Chri­stianus, Text. in A­pol. and (not know­ing him to be what hee was) entrea­ted him to write the name of Aristi­des in his scroale: hee marveiling at this, demanded, if ever Aristides had injured him? No (quoth he) but I cannot endure the surname of Iustus: or, I hate him because he is good. And thus many in the Primitive times were persecuted, onely because they were more holy, and pure than the common sort, and would not ac­company, nor communicate with them in their wickednesse.

At such time as the Ephesi banish­ed their Prince Hermodonus, Cicero. they ut­tred these words. Let none of us ex­cell another, but if any so do, let him no longer here dwell, but inhabit elsewhere. Certainly, when the righteous are generally hated, Quà tales, as they are righteous; and that a Land or People, take away or make away the righte­ous, or hate them, as an offence unto them: that Land is not farre from a curse, and some grievous calamity. [Page 112]And therefore if wee desire the pre­servation of our Church, and State, let us pray, and that powerfully un­to the Lord, that the best may be most made of, and esteemed by us; and that those who are dearest unto him may be dearest unto us, because they are the props, and pillars of our Com­mon-wealth.

Sixthly and lastly, 6 When people will not endure reproofe. it is an evill Omen, and presage, when people be­ing generally exorbitantly wicked, will not endure reproofe at their hands, whose duty it is so to do, Celli­odorus the Philosopher was banished in the fury of the Marians, not for the evils then found in him, but for the vices he reproved in them. Thus Ahab cared not for Michaiah, 1 King. 21. be­cause hee reproved him: 1 King. 13. and Jero­boam commanded the Prophet to be attached, who had spoken against him, and his Idolatry. Certainly, when a people generally are thus glewed to their sins, & say audaciously with the thistle in the Scotish coyne. Nemo me impunè lacescit, If any man meddle with mee, hee had as good hold off his hands; or reprove mee, [Page 113]hee had as good bite off his tongue; it is an argument of a neare approa­ching mischiese. And therefore if we wish the welfare of our State, let us all learne to receive the words of ex­hortation, and reprehension patient­ly; yea let us pray, that the Watch­men of the Church may be permit­ted freely to give warning, & to awa­ken the people when they see dan­ger approach: that the Trumpeters may be suffered to sound, and stretch out their voyces, when the enemy drawes nigh: and that the Seers of Israel may speake as well as see: and as boldly, and freely reprove sinne, as unwillingly they see it. And thus briefly I have runne over the sym­ptomes: or probable presages of a Republiques ruine. Now

Secondly, The signes and sure to, Kens of some Na­tionall evil. the externall causes, or meanes, or the infallible signes, of the desolation, destruction and decay of a Common-wealth, or State are these.

First, 1 Prosperity, or ad­versity. Prosperity, or adversitie: wealth or want; abundance or scar­city; to wit, in the excesse. For as a Countrey, which is miserably [Page 114]poore, and in wofull want, cannot long subsist; so on the contrary, a­bundance of wealth, and affluence in all things, begets pride, security, luxury, and all manner of excesse, and so by little and little is brought to perdition. Amongst Sea-bordering Cities, and for renowne of Merchan­dise, Tyre in former ages was most famous: for thither resorted the Merchants of all Countries for traf­fique, both of Palestina, Syria, Ae­gypt, Persia, Assyria, Arabea, Indea, and others; by meanes whereof it being growne exceeding wealthy, and being lifted up to the height of pride, and plonged in the depth of pleasure, it was at length by the just judgement of God, so sacked, and ruinated, that the very memory thereof at this day scarce remaineth. Plutarch. in convivio. 7. Sapient. And hence it was that Thales pro­nounced that Common-wealth to be the best, Quoe cives neque proedivi­tes, neo admodum pauperes contineret. Wherein the Citizens were neither too rich, nor too poore. And there­fore if wee desire the continuance of our Kingdome, and Common-wealth: [Page 115]let us pray with Salomon, that the Lord would neither lay such poverty upon us, that we murmure against him, Prov. 30.8.9. or have recourse to any wicked courses or be not able to sub­sist: neither that hee would permit us in prosperity, and wealth, to for­get or fall from him, or to kicke a­gainst him when wee are full: but that hee would be pleased to blesse us, and to cause us to flourish, and to knit us in all conditions close unto him, both by obedience, confidence, dependance, thankfulnesse and love. And

Secondly, 2 An Anar­chy another sure signe of a Kingdomes or Peoples ruine, is an Anarchy, or to be without rule, go­vernment, or governours. It hath beene much disputed by Statesmen, what manner of government is the best? Whether a Monarchicall, or Oligarchicall, or Druarchicall, or A­ristocraticall, or Timocraticall, or Democraticall: but neither States­man, nor wise men, nor any but madde men, ever disputed, pleaded, or desi­red an Anarchicall State. Because e­very Reader perhaps knowes not the [Page 116]nature or distinction of these kindes of government, Severall sorts of go­vernments in the World: as I will therefore for the enforming of his knowledge briefly define them.

A Monarchy, A Monar­chy. is, where one King, Prince, or Emperour, rules soly, and alone. And thus wee and the most Nations are governed, and our go­vernment is Monarchicall.

Oligarchy, An Oli­garchy. is when a sew Noble, or rich men, governe the Common­wealth, rejecting the poore, or baser sort: and thus Sicilia was gover­ned.

Druarchy, A Druar­chy. is when two rule in one dominion, or Empire, but in se­verall parts, and thus the latter Ro­mans divided their Empire into two parts (it being so ample, spatious, and large, that one could not over­see, rule or governe all) and the one Emperour ruled the East, and the other the West.

Aristocracie, An Aristo­cracy. is the rule and power of the best, and most vertuous men, approved for good life and wisdome; and who aimed in all their thoughts, and endeavours at the generall pro­fit: and thus were the Lacedemoni­ans [Page 117]long governed; and thus at this day is Venice.

Timocracie, is the power of mean, A Timo­cracy. or men of indifferent wealth, gover­ning by some Lawes taken from Oli­garchy, and Democracy, which are two extreames.

Democracy, Democra­cy. is where Free-men being the greater number, the Lords of the State: and thus was Athens governed.

Anarchy is where people have nei­ther Head, Anarchy. Ruler, nor Law: mention whereof is made, Iudges 21, 25. There was as then no King in Israel, but every one did that which seemed good in his own eyes. Now of all States this is the worst: for how can a body live with­out a head, or a family without a Ma­ster, or a people without any Law. And herefore it is true which one said, Cornel. Tacit. Proestat sub malo esse Principe, quā sub nullo. People had better have an ill Prince than no Prince. Chrys. hem­ad popul. Antioch, Yea Chryso­stome saith, Proestat habere. Tyrannum quam nullum, Subjects had better have a Tyrant in a Land, than neither Ru­ler nor Law in a Land. Men had bet­ter live where nothing is lawfull, [Page 118]than where all things are Lawfull; and where they are burdened with many Lawes, rather than there where there is no law, or government at all, For as a ship cannot be without a pilot, nor an Army without a Cap­taine. So a City or a Country can­not be without a Prince, or Ruler, lest the mighty should devour the meaner sort, and the strong the weak. As a Captaine is the eye of his army: so is a Prince the eye of the Com­mon-wealth. For which cause Demas an excellent Orator, when he saw Alexander the great dead, he compa­red the Campe and Kingdome of Ma­cedonia, to Cyclops: which (as Aristo­tle saith) had nere an eye. And there­fore, that our Common-wealth may stand, let us pray for the health, hap­pinesse, prosperity, and peace, of our gracious Soveraigne, and all our other pious and zealous Governours both spirituall and temporall: and for the continuance of the Religious government, which hath beene long established amongst us, both in Church and Common-wealth. And

Thirdly, 3 Warres. another infallible signe, [Page 119]or maine cause of the desolation of a Land, is warre, either forraigne or domesticall. Dulce bellum inexpertis. None delights in warre, but those who are ignorant what warre is. For of all temporall evils warre is the worst, and of all warres, civill warres the most wretched, as appeares evi­dently from the nature, fruite, and effect thereof. Aristotle writeth, Arist. de­hister anim. lib. 9. that the Cybind and the Eagle do so ve­hemently contend, and strive, that of­tentimes clasping together in the aire, they fall downe unto the earth, and are taken up alive of shepherds: so now and then is commeth to passe in forraigne warres, that while two Princes, or Kingdomes, by bloody broyles, waste and weaken one ano­ther, a third invader comes, and sub­verts them both: but in intestine warres this is most usuall: for a King­dome divided against it selfe cannot stand. Dragons sucking the blood of Elephants, do kill them, and they in like manner being drunken with their blood, are squeezed in pieces by the fall of the Elephant, and so die: Plin. lib 8. cap. 12. so ordinarily in civill (or rather un­civill) [Page 120]warres, both parts do destroy, and are destroyed, both sides do en­dammage, & are endammaged, Civill warres beget covetous desires, the ru­ine of reputation, force, violence, want of reverence towards God, dis­obedience to Magistrates, corruption of manners, change of Lawes, con­tempt of justice, and base estimation of learning, and knowledge. This in a word is the epitomie of all evils, and in this word Warre all woes are wrapped up: for, warre begets bloodshed, and murder, bloodshed begets noysome smels, noysome smells and vapours corrupt the aire, the aire being corrupted breeds the plague, pestilence, and sicknesse: where the sword and plague are, husbandry, and trading, are hin­dred, and where trading and hus­bandry are hindred, there followes famine, penury, and poverty. And therefore I may conclude this branch either with the saying of the Poet, Nulla salus bello, pacem te poscimus omnes. Because there is neither health, joy, safety, nor profit in warre, therefore the Lord in mercie [Page 121]blesse us with the blessing of peace. Or I may conclude this with the saying of Saint Augustine concerning drunkennesse; Longè est à nobis, mi­sereberis ne appropinquet nobis. Confess. 10.31. Long since was warre removed out of our Land: Christ Jesus grant that it may never returne backe againe unto us. Or, I may conclude this head, with the saying of Archidamus, who writ a letter unto the Aeolians inten­ding to aide the Argives in their warre: and in the Letter were onely traced these words. Quietnesse is good. Or I may and will conclude this par­ticular signe of the ruine of a Realme (and apply my conclusion, to our un­happy and wofull present civill dis­sension) with this Apophthegme, Amantium irae amoris redintigratio est: The breach of friendship by dissension, strengtheneth the powers of love in her new conjunction. And I pray that that jarre and breach, which is now be­twixt the Head, and a Member of the body, may so be conjoyned in affection and loyaltie, that it may be more firme, stable, and cordiall, mutu­ally, than ever it was.

Fourthly, and lastly, the maine cause of the destruction of a Nation is sinne, and spirituall rebellion. Now when I consider the nature and number, the quantity, and qua­lity of our sinnes in this Land, I can­not but acknowledge, that if the Lord should enter into judgement with us, hee might justly bring a totall subversion, and desolation upon us, for our many, great and clamorous sinnes. And therefore this branch concerning us so nearly, and in so high a nature, I will crave leave of my Reader, to enlarge my selfe there­in a little more than in any of the former.

And let me intreat every Christian who reads this, to observe with mee, that when I say, Sinne is the cause of the subversion of a State, it may either be understood of sinne in generall, or of particular sins.

First, 4 Sinne. this may be understood of sin in generall, or of a generall sin­ning; and herein wee must note, that a generall impiety, or an uni­versall iniquity, or an epidemicall maturity and ripenesse in sin is the [Page 123]cause, signe, and sure Fore-runner (without true and unfained repen­tance) of a generall, and totall de­struction. Iohn 4.39. And therefore it doth stand us in hand to consider, how this belongs, and how neare it comes unto us in this Land; certainely, Rev. 14.16. the Region is white unto harvest: and wee have cause to feare, that the Lord will command his destroying Angel to thrust in his Sicle, and to cut us downe.

For let us look which way we wil, or to whom we will, and we shall find sin in full weight, and measure.

First, Wee have sinned a­gainst all the Com­mand [...] if wee looke unto the Law of God, and compare our selves with his commands, we shall returne but a wofull reckoning. For,

1. If wee looke upon the first Commandement, we finde little or no love in us towards God: but eve­ry one following his owne affecti­ons, and loving his owne Helena: some making their craft their God, and some their gold their God, and some their pleasure their God, and some their belly their God, and some their drunkennesse their God, And,

2. If wee looke upon the second Commandement, wee shall see the Papists labouring with tooth and naile to raze it out of the Decalogue; and superstition creeping into the bosomes of many Protestants, who long with the Israelites after the flesh­pots of Egypt, Exod. 16.3. Ier 44.16. Act. 7.39. and desire againe to sacrifice to the Queene of Heaven, and to submit their necks once more to the tyranny of Rome. And,

3. If we looke to the third Com­mandement, Isa. 58.13. we shall heare swearing in young and old, rich and poore, high and low. And,

4. If we loke to the fourth Com­mandement, wee shall see the Lords day prophaned, slighted, and despised by many, and truely sanctified onely by a few. And,

5. If wee looke to the fifth Com­mandement, wee shall see the Magi­strates despised, those who are in dignity and authority blasphemed, and every mans will serving for a Law, And,

6. If we looke to the sixth Com­mandement, wee shall see charity waxen cold, yea (amongst the most) [Page 125]starke dead, and instead thereof ari­seth injuries, revenge, and hatred to­wards equals, and hard-heartednesse against the poore. And,

7. If wee looke to the seventh Commandement, wee shall see an O­cean of sinnes, viz. in some, pride of apparell, in some gluttony, in many drunkennesse, in as many fornicati­on and uncleannesse, and wanton and lascivious words, and all manner of filthinesse. And,

8. If wee looke to the eighth Commandement, we shall see how it condemnes some of oppression, some of covetousnesse, some of usu­ry, some of injustice, some of thefts, some of fraud and deceit, and some of undermining, and over-reaching of others. And,

9. The ninth precept will con­vince infinire many of us of ly­ing, equivocating, and teaching our servants, and children to lie. And,

10. If wee looke unto the last precept of the Law, wee shall finde that wee all, yea the best of all, are most miserably faulty, for internall concupiscence is every where, and [Page 126]few or none any where are content with their condition, but every one thinkes other to bee happier then himselfe. Now,

Secondly, All degrees and orders of men have sinned. if wee looke unto the orders of men, or unto their severall degrees, rankes, and qualities; wee shall finde that sinne hath every where deceived many. For,

• 1. If wee looke into the Court, we shall see many transported with flattery, ambition, coverousnesse, pride, swearing, and divers other sinnes.
• 2. If we looke into the Citie, wee shall see many mis-led by worldli­nesse, deceit in weights and measures, swearing, drunkennesse, hypocrisie, lying, and what not?
• 3. If wee looke into the Coun­trey, we shall see in the most, a kinde of Atheisme, and contempt of Re­ligion.
• 4. If wee looke upon old men, wee shall see them for the most part, to bee more intent upon tempo­rall things, then spirituall; to regard gold more then grace, and earth more then heaven; and to re­fuse [Page 127]to bee taught, as though they were too old to learne Religion, though not to learne new sinnes.
• 5. If we looke upon young men, we shall finde the most to bee men in sinne, but very babes, yea blocks in Religion.
• 6. If we looke upon women (the weaker vessels) we shall finde many of them to bee strong in brawling, scolding, cursing, adultery, drunken­nesse, and what not? except in di­scretion and religion.
• 7. If wee looke upon little chil­dren, wee shall finde them to bee froward, averse, crosse, and learning to ly, and sweare, assoone as they can speake. Now,

Thirdly, The de­grees of sinne. if wee looke upon the degrees of sinne, we have good cause to tremble. For,

• 1. All sinne, and that in many things, and many times. And,
• 2. To continue in finne is the fault of the world: for how few e­very where are turned from their sinnes by the preaching of the Gospel?
  Esa. 5 3.1.
• 3. To bee hardned in sinne, is [Page 128]both the staine, and bane of the world: for wee are now like deafe Adders, which will not heare; and wee harden our hearts against God, having neither any sense of sinne, nor of his wrath.
• 4. How many are there amongst us, who deride and contemne the reproofes of the word, and the Mi­nisters of the word; yea, the Law of God it selfe, while they excuse, plead for, and stand to maintaine, and justifie their sinnes.

Let us all in this Land confesse our sinnes, and give glory to God: Let us acknowledge that many sins are committed amongst us, and that often; and with a high hand, and by some of all rankes, degrees, qualities, sexes, and ages: that wee may the more readily, and willingly turne generally unto the Lord, lest for our generall and universall sinnes; he inflict upon us some generall, and universall plagues. And thus I have done with the first particular, viz. sinne in generall.

Secondly, when I say that sinne is the cause of the subversion of a [Page 129]State, it may bee understood of par­ticular sinnes: The parti­cular sinnes which ha­sten a King­domes ru­ine. For according to di­verse, there are diverse sinnes which hasten the downe-fall of a Com­mon-wealth: instance but in one or two.

First, 1. The op­pression of Superiours. Bons Postoris est pecus ton­dere, non de­glubere sometimes by the oppression of Superiours the Common-wealth is impoverished; and therefore when Tiberius Caesar was solicited by the Governours of the Provin­ces, to lay heavier tributes, and levie larger Subsidies from his people, made (though a Painim) this Noble and notable answer. That a good Shepheard ought to sheare his Sheepe, and not to flea them: And thus also Queene Elizabeth said to the President of Ireland. And,

Secondly, 2, Gifts, or Bribes. Exod. 23.8. The Scripture saith plainely, that gifts, and bribes over­throw a Common-wealth, Prov. 29. 4. Exod. 23.8. Deut. 16.19. Esa. 1.23. & 5.23. Now according to some) there are three sorts of re­wards: viz-

• 1. In the Common-wealth, name­ly, when gifts are given for the pro­curing of some publike offices, or places. And,
• [Page 130]2. In the Church, which is called Simony, when spirituall dignities are bought. And,
• 3. In private matters, for the cor­rapting of judgement; and this is called Bribery. Now there are none of these but they are in some regard hurtfull to a Church and State: And therefore, if we desire the good of ours, wee should pray unto God to worke in us a generall repentance for our generall sinnes; and to seale unto us a generall pardon of all our transgressions: and to turne from us all those evils which wee have de­served for our many and great pro­vocations: and so to sanctifie, and direct all our Superiours and Gover­nours, that they may truely wish well unto us, and seeke our good, and set such over us, as may doe the like; and place in place and office, such as are good, and able to doe good, both in Church and Com­mon-wealth, that justice may bee distributed without partiality: And,

Thirdly, 3. Toomuch liberty. too much licence and liberty, and remisse lenity [Page 131]in Superiours, and Governours, is another enemie unto a State. For it cannot chuse but breede a great mischiese in a Common-wealth, when justice sleepeth, and the shame­lesse boldnesse of evill dooers is not curbed in with a birdle, but runneth its owne swinge: and therefore a Consul of Rome could say, That is was an evill thing to have a Prince, under whom liconce and liberty is given unto every man to doe what him listeth. And therefore wee should pray that all good Lawes may be executed, and that the Magistrate may not hold the sword of justice for nought.

Fourthly and lastly, 4. The con­tempt of the word. the contempt of the word of God is another maine cause of the desolation of a State. I will for the cleere proofe of this, beause it necrely concernes us, alleadge and urge onely one place of Scripture; namely, Esay. 5.24 where wee have these words. As the fire devoureth the stubble, and the flame consumeth the chaffe, so their roote shall be rottennesse, and their bleslome shall goe up as dust: because they have cast away the Law [Page 132]of the Lord of Hosts, and despised the word of the holy one of Israel. Three things are here worthie of observa­tion, for our present purpose, viz.

• 1. What is threatned.
• 2. Who are threatned.
• 3. Why they are threatned. Ob­serve.

1. That the Lord doth not say, that his anger towards them for the contempt of his word shall bee like fire in a house, but like fire amongst stubble, and straw. That is,

1. Their destruction shall be to­tall, Prov. 30.16 Ier. 4.4. there shall be nothing left, nei­ther shall any bee able to free them from the Lords just wrath. If a house be one fire, it may be put out; yea, though it be not, all is not burnt, for all materials in a house are not com­bustible: but there is no quenching of stubble being once on fire, neither is any thing thereof left unburnt: and such is the wrath of God against the centemners of his word. And,

2 Their destruction shall bee sudden, and come upon them like a whirle-winde. If a house be on fire, it is a long time on burning, but [Page 133]stubble, and straw being once kind­led, are consumed in a moment, and (as it were) in the twinkling of an eye. And thus the wrath of God will come suddenly, and violently, and like an armed man, upon all the contemners and despisers of his word, without repentance. And therefore let us kisse the Sonne, Esa 29.5, Psal. 2.11. and labour to be reconciled unto the Father, for if his wrath bee kindled, yea but a little, blessed are all they that are at peace with him. And thus wee see what is threatned, viz. totall and sudden destruction. Now,

II. Observe here who they are who are threatned, viz. roote and blossome; what is meant by this Me­taphore, is not generally agreed up­on by Interpreters. For.

1 Some by roote understand evill thoughts: and by branch evill workes.

2 Some by roote understand men, Hebr. 12.15 Hier. s. and by branch the glory of his beau­ty, riches, honour, and the like. Malac. 4.1. Hier. s.

3 Some by roote and branch un­derstand a totall and finall destru­ction. Esa 14.29 30. & 37.31.

4 Some by roote understand them­selves, and by branch their children. Wee may thus profitably, and truly conjoyne all these together; that if wee continue in our hearts to con­temne the Word, and in our lives to disobey it: God will then in his fury destroy with a finall, fearfull, and totall destruction, both our bo­dies, estates, and children. And

III. Observe wee, why they are thus fearfully threatned: viz. be­cause they contemne and despise the Word and Law of God. Now if wee would know who they are who con­temne the Word; they are

1 Those who contemne the threat­nings of the Word, being altogether fearelesse of them; and say, Tush, let him come. And

2 Those who despise the primi­ses of the Word, not beleeving them at all. And

3 Those who sleight the admo­nitions of the Word, not obeying them at all. And

4 Those who lightly regard the authority of the Word, saying, I will do what the Word forbids, in [Page 135]despight thereof. And

Those who do not much prize, and value the Word, are contemners of it. And

6 Those who despise reprehen­sion, or are angry when they are re­proed by the Word, are also justly said to contemne it.

Now it will easily appeare by the particulars, how nearly this belongs unto us, in this Land. For how ma­ny have wee amongst us, that not­withstanding all the comminations, and threatnings of the Word, daily sounded in their eares, runne on to sinne, as a horse unto the battle, with all wicked violence, and impetuous­nesse, being altogether fearlesse of the wrath, or judgements of God? How many have wee amongst us, that neither question the truth of the divine promises of the Word, or at least wil not be allured by them unto obedience? How many have wee that with the Cocke, had rather have a barly corne, than a pretious orient jewell; and with the Asse, a bottle of hay, rather than Nactar, and Am­brosia, and like the Israelites, pre­ferre [Page 136]the flesh pots of Egypt, before the riches of Canaan; and the plea­sures of sinne, which are but for a season, Psal. 16.11 before the pleasure which are at Gods right hand for ever and e­ver? and all this through unbeleefe of the promises: How many amongst us are there, who despise and diso­bey the admonitions, and precepts of the word; Ier. 44.16. and although they be daily instructed and taught, yet will not learne? How many have we that stubbornly and perversly say, with that stubborne and perverse people, The word that thou speakest unto us, in the Name of the Lord, wee will not doe it, but we will do whatsoever proceedes out of our owne mouthes? How many are there amongst us, who lightly regard, and basely esteeme, of the Gospell, and the glad tidings of peace and salvation: and are indif­ferent, whether Popery or Prote­stanisme, whether Christianitie or Heathenisme, whether truth or er­rour, get the upper hand in our land, if so be it may but goe well with them in outward things? How many have wee, who will not endure patiently [Page 137]the word of reprehension, but often-times prosecute and persecute with virulent hatred and malice, the faith­full Ministers of the word of God, because from the Lord, and by the Commandement of the Lord, they reprove their sinnes.

And therefore may wee not justly feare that the Lord hath a controver­fie with us for these things? and that hee will be avenged on such a Nati­on, as is this of outs? May wee not truly feare that the fire of Gods fury will fall upon us, as a flame amongst the stubble, for our great and gree­vous contempt of the Word? Cer­tainly, when wee looke upon our selves and sinnes, we cannot but con­fesse, that it is of the Lords great and mere mercie, that wee are not al­ready consumed. Wherefore let us provoke him no longer, lest he turne his love into hatred, his smiles into frownes, his amity into enmity, and let his little finger henceforth lye more heavie upon us than his whole loynes have done heretofore. If the Reader would see the fearfull judge­ments which the Lord hath inflicted [Page 138]upon those places, or persons which have contēned his word, let him read the places quoted in the Margent 2 Chron. 36.16. Prov. 1.29. 30. &c. Esa 30.10. a 2. Jer. 11.7.8. & 25.3.8. & 43.2. Act. 19.9. 2 Pet. 2.5. Exod. 19.6. Hose 16.7. & 2 King. 17.13. &c. If he desire to looke home, then let him remember, and observe, a History or two of our owne: namely. The Lord stirred up Gildas a godly learned man, to preach to the old Britons, and to exhor them to repentance and a­mendment of life, and to forewarne them of plagues to come if they re­pented not: but what availed it? For godly Gildas was laughed to scorne, and taken for a false Pro­phet: Acts and Monumēts. foL 3 2. and our bold Britons, with whorish faces, and unrepentant hearts went forward in their sinnes: but what followed? The Lord to punish this their contempt of his Word and Ministers, sent in their enemies on every side, and destroying them gave their Land to other Nations. Againe after this, Almighty God seeing Ido­latry, Superstition, Hypocrisie, and wicked living used in this Land, rai­sed up that godly learned man Iohn Wickliffe to preach unto our Fathers repentance, and to exhort them to forsake their idolatry and superstiti­on: [Page 139]but his exhortations were not regarded, but con­trarily both himselfe, and his servant were despised, and himselfe and his bookes after his death burned. Now what ensued hereupon: A most grievous and heavie vengeance: for they slew their lawfull King, and set up three other on a row, un­der whom all the Noble bloud was slaine up, and halfe the Commons destroy­ed; and what by warre in France, and civill discord among themselves, the Ci­ties and Townes were decay­ed, and the land brought halfe to a wildernesse. And therefore seeing the con­tempt of, disobedience unto the word of God, is a maine cause of the destructi­on, and desolation, both of [Page 140]Churches and States, let us take heede thereof, if wee desire that ours may long stand, and flourish.

The third Proposition being thus succinctly handled, I goe forward unto the fourth, Proposition IV. namely,

That it is the Lord, and he alone, who protects and preserves, who blesseth and prospers both Princes and people, countries and common-wealths, Churches and States. Or, That all preservations, mercies, de­liverances, and blessings, which any people, Nation, Church, or lan­guage enjoyes, come from God, and from him alone. Or, the constituti­on, Hovv the point is de­rived from the Text. confirmation, conservation, hap­py administration, protection, and prosperous successe of Kingdomes, Common-wealths, and Churches, comes from God.

How naturally this point ariseth from the text, will easily appeare, if wee consider in the text but these two things, to wit,

1. What our Kingly Prophet de­sires for himselfe and his people; namely, protection, preservation, and deliverance from evill, and con­firmation in peace, &c.

2. Of whom he begs these things; [Page 2]viz. of the Lord. The pro­position proved. Save thou us O Lord with thy right hand.

The truth of the point will evi­dently appeare by a particular or two. viz.

First, Kingdomes and domini­ons are disposed of by God, and he gives them to whom he pleases, as is plaine from these places, Dan. 2.21. and 4.17.25, 32. Levit. 23.10. Ier. 27.6. Pro. 8.15, 16. Iob. 12.18. And

Secondly, Kingdomes and Domi­nions are confirmed and established by God, and he makes them to en­dure.

Thirdly, the Lord preserveth a people from their enemies, as ap­peareth by Num. 14.9. Psal. 127.1. and 147.12, 13., And

Fourthly, the Lord gives a peo­ple victory over their enemies, as is proved by these places. 1 Sam. 14.6 and 2 Chron. 14.1. and 25.8. Psal. 18.33. &c. and 46.9. and 118.15. Prov. 21.31. And

Fiftly, the happy administration of a Common-wealth comes from [Page 3]God; as is cleare by the examples of those, under whom Churches and Kingdomes have flourished, because (as the Scripture saith) God was with them. Read to this purpose, Iosh. 15. Iud. 6.12, 16. and 11.29. and 13.24., And therefore Magistrates may here learne a threefold dutie; namely,

First, to implore the blessing of the Lord, 3. things required in a Magi­strate. and to beseech him so to enable them to goe in and out, wisely before his people, that the Common-wealth may be peaceably prosperously, and religiously go­verned, under, and by them,

This was the suit of David, un­to the Lord. Psal. 86.11.16. and of Solomon. 1. King 3.7. and of Mo­ses, Numb. 27.15, 16. And

Secondly, Magistrates may learn hence, not to trust unto them­selves, in the administration of a Common-wealth, but unto the Lord, from whom all sufficiency thereunto comes, neither to arro­gate or ascribe any thing unto themselves, or to their wisedome, or [Page 4]prudence, or policy, or diligence, or watchfulnesse, although they see the Common-wealth to prosper and flourish under them; but to ascribe all Glory and Honour unto God, who both enables them to execute and discharge their places, and also blesseth their endeavours. And

3. Because the Lord hath promi­sed, both to blesse Magistrates in themselves, and to blesse their en­deavours, and to prosper their peo­ple under them, if they will but walke in his wayes sincerely, and obey his will, and rule and governe according to his word; therefore if they desire the accomplishment of this promise, they must fulfill this condition: but of this more amply by and by.

A Common-wealth is like a City, wherein are observable these foure things, to wit,

First, the foundation, or ground-worke thereof, which supports the whole Fabricke, and this is Religi­on and Iustice.

2. The gates thereof, which are [Page 5]the strength of the City, and those are the Magistrates.

3. The Lawes whereby the Ma­gistrates governe. And

4. The Citizens, people, or sub­jects, which are ruled and governed by the Magistrates, according to those Lawes. Now something of all these, in that which followes.

The Lord, we say, blesseth, pro­spereth, preserveth, and causeth to flourish Churches and States: now the question is, how hee doth this? I answer, not by miracles, but by meanes; and therefore if we desire the preservation, peace, prosperity, and happinesse of this our Church, and Common-wealth, then let us use those meanes which God hath appointed, and walk in those wayes which lead thereunto. Here observe that there are some things required both in Magistrates and people, som things in Magistrates alone, & some in people alone, if we desire that our Common-wealth may flourish, and be prosperous and blessed: now of al these particularly, and in order.

First, the duty both of Superiours, and inferiours, both of Magistrates and people, if they desire and wish the welfare of that State wherein they live, is fivefold, namely,

First, both of them, or every mem­ber of the Land, must in general la­bour to the utmost of his power, for the peace & prosperity of the Com­mon wealth. For as the temper of the world doth consist of contrary elements, after a wonderfull harmo­ny, so a Common-wealth doth stand by the diverse endeavours of men. And as a Set or Consort of Musicke is sweet, if every one observe his time, notes, and cliffes, but ridicu­lous, if sung or plaid confusedly, without any order or harmony; so if in a Kingdome or Common-wealth, every one look to his owne place, and do his owne duty in his place, then that State will flourish and prosper.

Therfore let every member of this our Common-wealth, looke to his owne affaires, and do that which hee ought to doe, and we may then confi­dently [Page 7]expect a blessing from God upon us. And

Secondly, 2. Eve­ry one must cease to doe evill. every member of this our body politicke ought to be cut off, whatsoever is evill, and to re­move whatsoever is in any of them, or amongst them, which endangers, or harmes the Common-wealth. If there bee any thing in any part of the body which is banefull or hurt­full to the whole body, wee out it cut, or off, because that we had ra­taer that some one part of the body should perish, then that the whole should be destroyed. And thus in the body of a Common-wealth, let us for the conservation of the whole, take away whatsoever might hurt or hasten the ruine thereof, and let none, who beares the name of a chri­stian, take any such course (as too many doe) that for the enriching of themselves, care not though they ruine the Common-wealth. And

Thirdly, 3. Eve­ry one must love the Common-wealth better then himselfe. Let every member love the Church and Common-wealth, better then himselfe: as that ship-master is worthy of neglect and contempt, [Page 8]who had rather be in safety himself, then have his ship safe: Cicero lib. 4. ad Heren­nium. so that man is to bee dispraised, that when the Common-wealth is in danger, and jeopardy, regards his owne private and particular safety, before the preservation of the Cōmon-wealth. Players come upon the Stage, Plutarch. not principally to please their Specta­tors, but to enrich themselves: and thus: many live in the Common-wealth: but it should not be thus; for every one should seeke the publike profit, before his owne private gain, if he would see the Common-wealth flourish wherein he is: for as Guar­dians are appointed for Orphans, for the good of the Orphan, not for the gaine of the Guardian; so every one who is set in any place of pow­er or authority in a State, is placed therefor the profit of those who are committed unto him, and not prin­cipally for his owne advantage: be­cause this lesson and lecture is some­thing hard and harsh, I will therfore give my reader an instance or exam­ple or two, for his imitation and en­couragement [Page 9]herein. Aelianus tels us, that all the riches of the World could not withdraw Epaminondas, from any the least duty of his coun­trey. Plutarch tels us, that Paulus Aemilius, warring against Pyrrhus, King of the Epyrots, when the Ora­cle pronounced, that the Romans should be victors, if any one amongst them would throw himselfe into a gulfe, Valerius Torquatus voluntarily offered himselfe: and the like did Quintus Curtius in Rome, being ar­med, and mounted on horse-backe. Iustin tels us, that Codrus understan­ding by the Oracle, that except hee were slaine, his countrey-men, the Athenians, should never have the vi­ctory over their enemies, went dis­guised into the Battell, in the coate of a common souldier, and thrusting himselfe into the for most front, was slaine. Suetonius tels us, that Iulius Caesar, and Cicero being mortall ene­mies, Caesar, in the Senate house, said unto him, I cannot deny this, oh Cicero, but that in those things which touch thy selfe, thou art [Page 10]carelesse and remisse, but in matters that concerne the Common-wealth, very importunate, Certainely, if e­very one in our State were of these mens minds, and did thus prefer the publike good, before the private, we should quickly have a flourishing Common-wealth. Reverend Beza tels us, that M. Calvin, in the yeere 1556, when Perin had conspired a­gainst the State of Geneva, ran into the midst of their naked swords, to appease the tumult; well knowing, Nemo sibinatus, that men are not born for themselves, but for their Coun­try, & that, Pulchrum est pro patria mo­ri: It is a commendable thing for a man to lay downe his life for the good of his Countrey: not only humane histories, but also divine, give us examples to this purpose. I will onely name two.

Nehemiah, Nehem. 5.14. shewing his love to the people of the Iewes, and his care for them, hath these words, And from the time that the King gave mee charge to bee Governour in the land of Iudah, I and my Brethren have not [Page 11]eaten the bread of the Governour. That is, I received not that portion and diet, which the Governours, which were before me, exacted: wherein hee declareth, that hee rather sought the wealth of the people, and their good, then his owne commodity.

When King Ahashuerosh had gi­ven leave to the Iewes, to put their adversaries to death, the Text saith, Heb. 9.10. The tenne Sonnes of Haman, the adversarie of the Iewes, slew they, but they laid not theis hands upon the spoyle.

Where wee see, that they sought not their owne gaine, but onely did execute just judgment upon the Enemies of the Church. And therefore being compassed a­bout with such a cloud of witnes­ses, 1 Cor. 10.24. let us follow their foot-steps; and thus seeke the welfare, and flourishing estate of our Church, and Common-Wealth, by preferring the good of that, before our owne private ends. And

And fourthly, let every member of this our politicke and Ecclesia­sticke body, labour for unity, una­nimity, and concord. For this is the chiefest ornament, yea one of the surest supports, that either City, Province, Kingdome, Common-wealth or Church can have. And therefore the Prophet David doth so highly extoll concord and unity a­mongst brethren, Psa. 122.3.4.5. & 133.1.2. of one region, and religion. And Salust shewes the necessity of it, where he saith, Con­cordià parvae res crescunt; discordia maxi­mae dilabuntur: Prosperity attends concord and unity, but adversity and misery, dissention & discord; as was demonstrated by that old man, who gave his sonnes a bundle of Arrowes bound close together to breake, and when none of them could doe it, he unbound them, and then being loose, every one could breake them. And thus (as it is ob­served by our Historians and Chro­nologers) so long as we in this Land keepe the unity of the Spirit, in the bond of peace, and labour that there [Page 13]may be peace betwixt us & our God, and unity and concord amongst our selves, we need feare neither enemies nor evils. Now this concord which is desired, is in that which is good, not in that which is evill: namely, unity and concord in true religion; and in a lawful administration of ju­stice and right; and in procuring and defending publike honesty; and in promoting the publike good, and the like. And therefore if we desire that our Church and State may flourish, let us all labour to be of one mind, and on judgement; at least let us take heed of dissention, discord, jarres, and all breaches, which may either destroy or dis­turbe the peace and welfare of that Church and Common-wealth wherein we live.

And fifthly, V. All must be converted by the Preaching of the word. another thing re­quired of the whole body politicke, if we desire that our Church and State should still stand, continue, and flourish, is to doe, as Niniveh did: namely, to repent, and turne unto God by the preaching of the word. [Page 14]Our Saviour saith, Math. 11.24. If the workes which were done in Capernaum, had beene done in Sodome, it would have stood, and remai­ned even untill this day: where our Sa­viour directly teacheth us, that the reason why a Kingdome flourisheth and continueth, is, because the word of God, which is preached therein, is rightly used unto repentance. Or, if a City, or Nation desire to conti­nue and flourish, the onely way thereunto is, to heare, and obey the word of God Isa. 3.10, 11, and 65.2. How a Ci­ty, or Na­tion may be made truly hap­pie.. Here observe care­fully these few short particulars: to wit,

I. It is not enough to heare the word, or to be present at the preach­ing thereof: for a Dove, or a Daw; may doe so much. Neither

II. Is it enough to suffer the word of exhortation, and reprehension patiently Heb. 13.12., (although many will not doe so much) for this they of Chorazin did, for any thing we read to the contrary. Nor

III. Is it enough to reverence the preachers of the word (although many will not do so much neither) [Page 15]for this Herod did Mar. 6.20.. Nor

IV. Is it enough to shew some cer­taine humiliation, by reason of the cōminations of the word (although not many doe thus much) for this Ahab did 1 Kin. 21.. But we must seriously repent, and turne unto the Lord, in new obedience, and true sanctificati­on, as the Iewes did Acts. 2.37., when Peter preached unto them. Neither

V. Is it sufficient, that this be don of a few, but of many, when the Common-wealth lyes at the stake, and is either a winning or loosing, either a making or marring. For al­though the Lord doth often spare many for a fewes sake Gen. 18.25. &c., yet he will remmeber those who repent not at the day of vengeance Exo. 32.34. &c. Num. 14.21.. and there­fore if we desire that hereafter we may not fall into the fearfull hands of Gods destroying vengeance; and that now the Lord would so blesse the proceedings of this honourable Assembly met together in high Court of Parliament, that our Church and State may long stand, remaine, and flourish; then not Ʋel [Page 16]duo vel nemo, one or two of us must repent, but many of us, that so by our prayers we may prevaile with the Lord. Neither

6. Is the endeavour of the inferi­our, or vulgar sort sufficient, at this time, or upon so weighty an occasi­on, as the staying, and upholding of a Common-wealth ready to fall; but the conduct of the Nobles, Peeres, and Princes of the Realme, are required also. And that both in true humiliation of heart, and also in exemplary reverence and pra­ctice, (as the King of Niniveh, and the Nobles did) they being the We­thers, and leaders of the flocks. Now noble Captaines never say, Ite, sed ea­mus, goe yee and fight, but come, let us goe. And therefore when any publike danger is doubted, or af­fliction feared, or any generall, com­mon, and speciall blessing desired; then both Prince and people, noble and ignoble, high and low, pastor and flocke, should

1. Assemble to gether to the house of God, to heare his word, And

2. The hearers, i.e. all of them, must endure the Preacher to admo­nish, and reprove them; neither con­temning him nor his message, but reverencing both; the one as the message, & the other as the Messen­ger of the Lord of Hosts. Yea,

3. All must humble themselves, and tremble at the threatnings of God. For all the beasts of the For­rest must quake if the Lyon roare. And

4. Those who are called Gods (that is, Kings, Princes, Magistrates, Judges, and Superiours, must labour by their command, humiliation, and godly practice, to move and excite others to unfained repentance; as that patterne of Princes, Ionas 3, 2.3, 4. the King of Niniveh, did. For the Lord hath pro­mised to be gracious to that Nation that thus seeketh him, and sueth un­to him; and therefore let us, from the highest to the lowest, harken to the Lord, and walke in his wayes, and he will quickly subdue our enemies, and trune his hand against all our adver­saries, Psa. 81.13 14, 16. and feed us with the finest of the [Page 18]wheat, and satisfie us with honey out of the Rocke; and make England (like the Land of Canaan) to flourish and flow with milke and honey. And thus much for the conjoynt duty of Superi­ours and inferiours, Magistrates and people. Now

Secondly, The duty of Superi­ours and Magi­strates a­lone. follows the duty of Su­periours and Magistrates alone, and what is required on their part, if they desire, that our Church and Common-wealth, may long con­tinue in prosperity, purity, and peace. Now here observe that the Magistrate is twofold; There is a two-fold Magi­strate. to wit, Su­premus, et Subordinatus, supreme and subordinate.

First, the supreme Magistrate, is the King sacred Majestie; The dutie of the su­preme Magi­strate is two-fold. viz. 1 To be holy. now in him two things are required: namely,

1. To continue to lead his peo­ple by a holy example, Homer cals Kings Diogenes, The generation of the Gods, and Diotrephes, Men nouri­shed by the Gods; and the Scrip­ture saith of them, Psal. 86. That they are Gods, that is, that they should be [Page 19]as men obedient unto God, and as gods, exemplary unto men. As the ordinary Load-stone which draweth Iron unto it, is it selfe drawne by the Aethiopian Load-stone; so Kings, who draw their people af­ter them by their example, should be drawne themselves unto the Lord, by his; seeing they represent him unto us. It was said long since,

Regis ad exemplum totus componitur orbis. That is, people frame their lives according to the example of their Prince; and daily experience hath proved the truth of this say­ing. Historians tell us, that Alexan­der the great, and Alphonsus King of Arragon, were both wry necked, the one by nature, and the other by custome; And therefore all their followers did hang the head upon one shoulder. Aureli­us the Emperour loved Red Wine best; And therefore Tor­quatus would palnt no other Grapes, Dionysius for a time loved Plato well, and then all his followers turned Philoso­phers. [Page 20]Such as the colour of Iacobs Rods were, Hector Pint. Eze. 17. such was the co­lour of the cattell which were bred of the sheepe conceiving in the sight of the rods: so as the actions of the Prince are, such are wont to be the cogitations, and conversation of the subjects. As other beasts levell their looks at the countenance of the Li­ons, and birds make wing as the Ea­gle flyes: so people will imitate their Princes. If Trajane be just, then all the people will study justice. If Octavius delight in Poesie, then every one will strive to be a Poet. If Cornelius feare God, then so will also all his houshold do. And therefore unto the flourishing, and establishing of a Church or Sate, in peace, purity, re­ligion, and righteousnesse, it is very requisite and necessarie, that the Prince be zealous, and religious. And

2. It is further required in a Prince, 2 To take unto him Assistants. to take unto him the assi­stance of others, that is, wise, reli­gious, and grave Counsellers ordi­narily; and Parliaments upon extra­ordinary, [Page 21]urgent, or important oc­casions. For as a vine, although it be the noblest of all trees, yet need­eth the supportation of reeds, props, and of other unfruitfull trees; so Princes and Potentates need the helpe of inferiour persons. Yea as the hand is not the weaker, because it is divided into fingers, but fuller of agility to labour: so in a King­dome, the businesses are better done, Plutarch. which are imparted unto many. And therefore seeing Kingdomes and Common-wealths are not weakned, or made worse, but contrarily bet­tered and made more strong, by the helpe and assistance, of able Counsel­lors, & religious Parliaments; there­fore these are requisite to be used by the Supreme Magistrate, if he de­sire that the Church and State should flourish and prosper under him. The duty of Subor­dinate Magi­strates. Now

Secondly, there is a Subordinate Magistrate; that is, those who are un­der the Supreme & placed by him, in place of authority. Here now observ, that the Subordinate Magistrate is [Page 22]either In fieri, or in facto; in potentia, or actu. That is, some are to be chosen Magistrates hereafter, and some are Magistrates already. Now a word or two of these particularly, and a­part: namely, Who are to be cho­sen to the Magistra­cy.

First, if we desire that our Com­mon-wealth may prosper and flou­rish, then some things are required in those who are to be admitted un­to the Magistracy, and to be looked unto by those, who admit them, and commit the government of the Common-wealth unto them. As namely, 1 Such as are lear­ned in hu­mane Lawes.

1. They ought to be wise, and understanding men, and learned in the Lawes. As the body is without members, so is the Common-wealth without Lawes; and as a distracted or doltish head, doth small good un­to the body, even so an ignorant Magistrate doth small good unto the State. And thereforefore it is re­quisite, that those who are admit­ted unto the Magistracy, be men wel acquainted with the Lawes of the Land wherein they are. There was a [Page 23]time appointed unto the Ʋestals, 1. Wherein they should learne. 2. Wherein they should exercise that they had learned. and 3. Wherein they should teach others; and thus al­so did Diana's Priests at Ephesus: Plutarch. So they are to doe, who are to under­take the government of a Common-wealth. For it becommeth him who governeth to be learned (the better to know what he doth) and wise (to find out how he ought to doe it) and discreet, (to attend, and take opportunity by the fore-top) and resolute in the action of justice, without corruption of feare of any. The master of the Shippe sets ano­ther at the helme, to steere and direct her: but it is a shame for a Magistrate to execute. his place, and administer justice by a Deputie, being altogether unable himselfe to doe it, by reason of his ignorance in the Lawes and Statutes of the Realme. Yea honestie and a good meaning are not enough in Magistrates with­out ability; for although they mean [Page 24]well, yet often by doing amisse they endanger and indamage both them­selves and others. Gracchus, son of that Gracchus that had beene twice Consull, meaning well to his Coun­trey, but (for want of knowledge) managing it undiscreetly, was slaine in the Capitoll by Cornelius Scipio Nasica, Appian. and his followers. And hence it was that Solomon so earnestly pray­ed unto God; To give him wisedome, and knowledge, or the spirit of directi­on, for the right administration of the Common-wealth. Or, by wise­dome (as Tremellius thinks) he means knowledge, to wit, of the lawes of right and justice, and of the duties which belong unto him to doe, as he is a Magistrate. To teach us, that it behoves a Magistrate to seeke after the knoweldge of the Lawes of that Nation wherein he dwels. Hence Samuel writ the lawes of their Land in a booke: 1 Sam. 10.25. and when the people crownd Ioash, 2 Chr. 23.11. they put the booke of the Testimony in his hand: and this booke, every King and Magi­strate must have a copy of, which [Page 25]they must read diligently, that they may discharge their functions ac­cording to law; because the Com­mon-wealth is not to be governed Ad placitum as Magistrates list, but according to the Laws of the Land. And

2. As those who are admitted to places of power and authority, 2. They must be learned in the divine Lawes. ought to be learned in the humane lawes of the place where they are to exercise their authority; so also they ought to be instructed in the Divine Lawes of God. Lev. 9.7. Moses being the Law-giver and supreme Magi­strate and Judge of the people, pre­scribed unto Aaron what sacrifices should be offred, both for himselfe and the people, wherein he may be a patterne of Rulers; Deut. 17. That they should not be strangers in matters of Religion. And hence the King was commanded to study and to read continually the Law of God. And Constantine said to the Bishops of his time, Vosintra Ecclesiam, Euscb. lib. 4. de vita Con­stant. ego extra Ecclesiam a Deo Episcopus consti­t [...]eus sum, You within the Church, [Page 26]and I without the Church am of God appointed a Bishop. Euseb. ib. 4. Eccles. hist. cap. 3. So also Theodoret, Rcrum coelestium desiderio teneri, & earam discendarum studio duci, pium Imperatorum cum primis decet: It chiefly becometh a godly Empe­rour, to be possessed with the de­sire of heavenly things, and led with the study of them. But of this more by and by. And

3. 3. They must deli­beratly under take the Magi­stracy. Although a man be indife­rently and competently furnished both with the knowledge of hu­mane and divine Lawes, yet hee must enter into the Magistracy with great deliberation. For as he who goes leasurely and deliberatly into a river, receive no harme, but hee who violently and rashly plun­geth himselfe, or fals therein, is in danger of drowning; so those who suddenly and unadvisedly come un­to the Magistracy, often repent their rashnesse; but those who are fairely and freely called thereunto and enter thereinto, with mature deliberation, and discharge their places with-moderation and wise­dome, [Page 27]shall neither grieve others, nor have cause of griefe in them­selves: And therefore if wee wish well unto our State, it is our cu­tie both publikely and privatly, to pray unto the Lord, to give al­wayes such Magistrates unto us, as are wise, understanding and lear­ned men, both in humane and di­vine matters, and who ambitious­ly seeke not after preferment. And thus much for the three things, which are required in those who are to be chosen or admitted unto the Magistracy. Now

Secondly, The du. of those who are Magi­stratee, is twofold, Ad beneesse & Ad esse simpliciter. there are Magistrates in Facto, or Actu, who are already admitted unto the Magistracy, and are actually Magistrates. Now if these desire that the Church and State may thrive and prosper under their hands, then many things are required of them, and in them. I will ranke the severall duties of Rulers and Governours into two rankes; to wit, The things re­quite in Magi­strates. some things are re­quisite in them, Ad bene esse, for the more profitable discharging of [Page 28]their functions; The things re­quisite in a Magi­strate. and some things, Simpliciter ad esse, are simply necessa­ry for every Magistrate in his place. Now of these severally.

First, Ad bene esse, if Magistrates desire that they may much profit, and advance, and promote the good of that Church, and State wherein they are placed, in authority and power; then these things are to be observed by them:

1. 1 Not to have too many pla­ces. That they have not too many Irons in the fire, or too many offices, either in Church or Common-wealth. As a governour of a Shippe doth some things with his owne hands, and somewhat by others: so in a Common-wealth one ought not to have all offices ingrossed in his hands, but one ought to have one, and another another; for both things are done better, which are done by the advices, and judgments of many; and also he who hath but one place to discharge, must needs execute it better, then if he had two: And therefore when and where there are able man enough, it were [Page 29]good for the Common-wealth, if one had more but one place of office to looke unto, Indeed I know that many places are of that nature, that an intelligent, industrious, and diligent man may discharge two; and therefore I put this particular under the head, Bene esse, and not Esse simpliciter, because a man may be a good Magistrate and Governour, and yet execute two places.

2. 2 To love & honour the good. It would much promote and advance the glory, and good of a Common-wealth, if Magistrates, and Rulers would prize, esteeme, love, and encourage the godly, and those who are worthy of respect and honour. As our Saviour saith, A Prophet is not respected in his owne Coun­trey; so Erasmus said, Men of desert are ordinarily least esteemed of in their owne Lands; and this is both a blemish, Stob. 6. ser. 41. de Repu. and a blot unto, & a bane of the Com­mon-wealth. Solon was wont to say, That that City would certainely flourish, In qua viros bonos honoribus affici, contra autem, improbos poenis mos fuerit; where good men were honou­red, [Page 30]and the wicked disgraced, and punished. Theophrastus being asked, Quidnam Rempublicam conservaret? How a Common-wealth might flourish? answered, Praemium, et paena, by encouraging, and reward­ing the good, and by punishing the evill. Plutarch in Lacon. And thus Agesilaus saith, the office of a Magistrate is, Erga rebellan­ies audacia, erga subjectos benevolentià uti; according to that of Ʋirgil, the duty of a Magistrate is, Parcere sub­jectis, et debellare superbos, to exalt the obedient, and to humble the stub­borne. For Ʋirtus laudata creseit, ex­toll, exalt, dignify, and prize those who are good, and doe well, and it will both encourage them, and o­thers, in well-doing. Now a Magi­strate (I grant) may execute the Lawes and discharge his place, with some profit to the Common-wealth, and yet not in affection and action thus look upon, and love princi­pally those who are religious, and holy; but certainly if he did so, he would advance religion and righte­ousnesse in a State of much the [Page 31]more: and therefore I place this particular also under the head Bene esse, and not Esse simpliciter.

3. If Rulers and Governours in their places desire to benefit that Common-wealth wherein they live; 3 To go­verne with a gentle heart. then let them hold the reigne of government with a gentle hand. As wine doth first serve and obey the drinker, but by little and little mixing it selfe with the bloud in the veines, doth over-rule the drink­er: so he that comes to the govern­ment of a Common-wealth, by first applying himselfe in meeknesse and gentlenesse to the disposition of the people, doth afterwards draw them to his purpose, and in all willing sub­jection. And therefore Solomons old, grave, and experienced Counsellors, thusadvise King Rehoboam, 1 King. 12.7. If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speake good words to them, then they will be thy servants for ever: And the goodnesse of this counsell appeared by the event; for the refusing to fol­low it, and giving a rough and rag­ged [Page 32]answer unto the people, ten of the twelve Tribes revolted, and fell from him. Agesilaus could say, that Magistrate governes best in a Com­mon-Wealth, that governeth the sub­jects & people under him, as father his children. I know that a good Ma­gistrate may & ought to be severe in punishing offenders, & reforming of vices: but I conceive that he general­ly shall to most good in a Common-wealth, which, although he be not remisse in his calling, or in the exe­cution of his place, yet doth rule and governe those who are under him, with a gentle hand, a mild and soft temper, and a sweet govern­ment. And therefore I place this particular also under the head Bene esse, not Esse absolute. And

4. 4 To be holy and religious. If those who are in place of authority and government, desire to doe good in their places, to that Church and State wherein they live, then it is very requisite, that they should be holy, upright, un­blameable, and Pious. And there­fore that all Magistrates may be mo­ved [Page 33]hereunto, let them consider a particular or two, namely,

1. Mat. 5.14. That they are like Cities set upon a hill; and consequently, their sinnes can hardly be concealed, but will easily be made conspicuous unto the world. And therefore if Magistrates regard their owne re­putation and credit, they must la­bour to be religious, immaculate, and holy. And

2. Let them remember, that as of all sinnes, theirs are seene soonest, so of all sinnes, theirs are the grea­test; because they are not onely hurtfull to themselves, but to others also; and that both in regard of their conversation, and also of the administration of the Common-wealth. That is, if Magistrates be wicked, they are both examples of wickednesse unto others, and also (for the most part) doe obliquely governe the Common-wealth. Now by the evill examples of superiours, many are infected and mis-led, as follows by and by; and by the evill administration of the Common-wealth, [Page 34]the whole body politicke is endangered and harmed. [...] Pro. 28.15, 16 & 29, 2, 4. Pccle. 10.16. Pharoah that wicked Aegyptian King, hurt his people by his life, in giving them an example of his disobedience and obstinacy, and by his administrati­on of the Common-wealth, in un­iustly oppressing the people of God. Solomon infected his people by his life and manners, in marrying so many Idolatrous wives, and infected them by his administration of the State, in introducing idolatry amongst them; and so wee might instance also in Rehoboam; and Ahab, and others, but I passe them by; conclu­ding this particular thus: if Magi­strates would not bee the worst of men, nor the greatest of sinners, nor of that number for whom the seve­rest plagues and punishments are re­served; then it concernes them, and that not a little, to labour to be pure, and unspotted in the eyes of God and men, And

3. Let all Rulers and governours remember, that their lives being exemplary, a godly conversation [Page 35]seene & perceived in them, will be an excellent meanes to make a good, and godly Common-wealth. Pitta­cus being asked, which was a well, and a right governed Common-wealth? answered, a cuius guberna­culis; mali removentur: that which keepes wicked men from all rule and governement: and this answer was not given without iust cause, the life of a Magistrate being the rules square, frame and forme of an ho­nest life, according to the which, subjects and inferiours frame their lives.

For although it was said of old, Ʋivitur legibus non exemplis, Men live by lawes, not by examples, yet now adayes, people or subjects do rather take their patternes and examples, from the lives of Princes and Magi­strates, then from their lawes, as may appeare by an instance or two. Fline. lib. 18. Cap. 27.

As the Hearbe Heliotropium, doth alwayes looke towards the Sunne, and when it it is hid doth gather in the flower: so many, yea [Page 36]the most, looke unto Superiours and Rulers, and addresse them­selves to whatsoever they see them inclined. Plato being broad-brested, all his Scholers wore pillowes un­der their garments, that they might seeme to be like him. Aristotle stam­mered in his speech, and therefore his Scholers would stut and stam­mer, that they might be like their Master. Because Ennius the Philoso­pher was so given to drunkennesse, that he was seldome sober: there­fore his Pupils would goe reeling and staggering in the streets. And therefore seeing subjects looke more to the lives then laws of Su­periours, if they desire that they may be well ordered under them, they themselves must labour to be religious and holy, yea as they ex­ceed others in place and dignity, so should they also in zeale and pie­ty: according to the saying of Alphonsus. Panormit. lib. 6. de rebus gestis. Alphonsi. Those, Qui aliis prae­essent, tanto privatis hominibus melio­res esse oportere, quanto honoribus & dignitate aneccellerent. The grea­ter [Page 37]that a Magistrate is in power above others, the more ought hee in vertue to excell all others. The King of Calecut is chiefe of his Re­ligion, and for this cause goeth be­fore the other Kings of India in dignity, and is called, Samory, that is to say, God on earth. And indeed if all amongst us would labour to excell others as farre in zeale, ver­tue, purity, and Religion, as they excell them in power and dignity; and that the higher any one is, ei­ther in Church or Commonwealth, he were the more eminent and sin­gular in godlinesse and grace: then people would honour them as the Lords Vicegerents on earth, and as earthly Gods; and would strive to tread in their steps; and be fearefull of doing what is evill, lest they should thereby incurre wrath and punishment; and consequently the common-wealth would quickly bee much reformed.

The stalke I know is a different thing from the graine of corne, al­thoughit support it, and beare it up; [Page 38]and a Magistrate may be profitable to the Common-wealth, and yet be no saint in life: and therefore I put this particular also under the head Bene esse, not Esse absolute. But Omne tulit punctum: That Magistrate who is a good Magistrate in regard of the Common-wealth, and a good man, yea a burning and shining lampe in himselfe, shall have praise both with God and man; and be profitable both to himselfe, and others. And therefore if we wish the peace aud prosperity of our Church and State, then let us saith­fully and fervently call upon our God, that he would be pleased to enable all our Rulers and Gover­nours, to execute profitably, and to discharge religously, those places and offices wherein they are; and to sanctify them by his only Spirit, and to make them holy, and lovers of goodnesse, and good men; and mild, meeke, and gentle, in their government, and rule. And thus much for those duties which are re­quired in Magistrates, Ad bene esse,

2. The things ne­cessary in Magi­strates. The duties required in Magi­strates Ad esse absolute, simply, and ab­solutely; or the more essentiall du­ties of Magistrates as Magistrates as Magistrates, are these viz.

1. They keep their owne Lawes. Zonarut. Magistrates & Governours ought to observe & keep their own Lawes; or, to walke according to the Law. The Kings of Persia shewed themselves more subject to Lawes, then their Lord did. And the Kings of Lacede­monia did monthly sweare to guide themselves according to the Lawes; and the Ephory tooke an oath in the behalfe of the people to see it execu­ted. And Archemedes saith, It is very re­quisite, that Princes and Magistrates live according to that Law themselves, which they would have others to regulate their lives by; this being a principall means to make the people obedient there­unto, & the Common-wealth to flou­rish, as appears by that saying of A­gesilous, who being asked whence it came to passe, that the Common-Wealth of the Spartanes flourished, above her other Nations, answered, quoniam plus caeteris in hoc sese exercent, [Page 40]ut pariter & imperare, Plut. in La­ton. apoph­theg. & parere sciant, Because they are more carefull then others, to obey their owne Lawes, which they injoyne unto others.

Some may here demand, Question. if we the subjects bee subject to the Law; and Kings and Magistates also sub­iect to the Law, then what is the difference betweene the Kings and Magistrate subjection, and ours.

A famous Moderne Divine an­swers hereunto thus, Answer. Weemes ex­ercit. upon com. 5. lib. 2 exercit. 12. p. 24. that Kings and Magistrates are subject to the dire­ctive part of the law, but not to the coactive part of it. The law is con­sidered two manner of wayes, viz.

1. As it is the rule of Iustice, and the line, by which both Magistrates and people should be governed and guided; according to that saying of the Emperour; Legibus solutus legi­bus tamen vivit. Although hee were loosed from the coactive part of the Law, yet hee was directed by, and lived according to the Law. And,

2. The law is considered as an in­strument, [Page 41]which the Prince and Magistrates use, for the ruling of the subiect. Now if wee consider the law in the first sence, then the Prince and Magistrate is subiect to it; but consider the law as an instru­ment, which Rulers and Governours use in Ruling of the people, and in this sence they are not subiect ther­unto.

A blind man is lead by his ser­vant, Simile. now so far as his servant lea­deth him, he is not his servant, or his inferiour; but consider that ser­vant as an instrument, serving his Master, and then he is inferiour un­to him, and serveth him, although he were never so sharpe sighted: and therefore if Rulers and Magistrates desire indeed that the Common-wealth may bee well ordered, and the people regulated according to the lawes of the land, and made o­bedient thereunto, then it is neces­sary, that they themselves direct their lives by the law: for as the Apostle saith, how can a Magistrate say unto a subiect, Thou shalt not [Page 42]Thou shalt not sweare, when he him­selfe is a blasphemers; or, Thoushalt not steale, when himselfe is sacrile­gious? And

2. 2 They must exe­cute the awes. Magistates must observe and keepe the Lawes themselves, so if they desire that the Sate may flou­rish and grow greene under their government, then they must also execute the Lawes, administer justice, releeve and helpe the oppres­sed, and punish the violaters of the Law.

As a Land cannot long last with­out Lawes, so almost as good no Lawes, as no execution of the Lawes; For it is in a manner all one, for Magistrates to make no Lawes, and to execute no Lawes which are made. Plato said, that a Common-wealth consisted of two things, viz. Reward and punish­ment. Now if Lawes be not execu­ted, then both these parts, and conse­quently the whol fals to the ground. That is, if neither good men, who live according to the Law, be rewar­ded, nor evill men and transgressors [Page 43]of the Law punished, then how can the Common-wealth long sub­sist. And therefore as Chyrurgions cut off a rotten member from the body, least it should endanger the whole body: So Magistrates should punish, and take away those who by their lewdnesse, wickednesse, and insolencies, infect and polute the Common-wealth; the inflicting of of punishment upon Malefactors, being a point and part of good zeale in a Magistrate. Bonos punit, qui ma­lis parcit, said Seneca. He punisheth a good man, who spareth and puni­sheth not an evill man. Yea it is dangerous for a Magistrate not to correct, and (when the fault truely deserves it) to cut off transgressors: For,

1. They make themselves guil­tie thereby of their sequent faults: as Will Summers said unto the King, that the murtherer had slaine one man, & he two: Because if the King had executed the Law upon him for the first murther, then the other had not dyed by him. And

2. When wicked men sinne, and are not punished, it animates and emboldens others to doe the like. And therefore as Caiaphas said, It is better that one dye, then that all the peo­ple should perish; Ioh. 11.50. So I say, it is better that one scabbed sheepe should be slaine, then suffer it to infect the whole flocke. And therefore it is ve­ry necessary, that Magistrates should some times not onely unsheath the sword, but also strike with the sword: because as the Proverb is, too much pittie spoyles a Citie. And

3. It is the reputation of a Citie and Nation, to have the Lawes execu­ted therein without remissenesse, and partiality: and contrarily it is a disgrace and scandall unto a place, to have the sword of justice so fast locked in the scabert, that it is ne­ver drawn out, nor the Lawes at all executed, nor justice admini­stred. And therefore if Magistrates regard their owne credit, or the reputation of their Countrey, they must be carefull to execute the [Page 45]Lawes upon Malefactors, and Law-breakers. And

4. Rulers and Governours are sworne to rule according to the Lawes, and carefully to execute the Lawes; and not to doe this, is a vio­lation of their oath. And therefore if they would not be forsworne, they must not hold the sword for naught, neither be onely scare-crowes, but execute the Lawes, by incouraging and rewarding the good, and by punishing the evill. And

5. It is dangerous for the Magi­strates themselves not to administer justice, in relieving of the injured and oppressed; as may appeare in the person of Philip of Macedon, who having subdued almost all Greece, and being in the top of his glory, celebrating at one time the marri­age of his sonne Alexander, and of one of his daughters, with great Pompe and magnificence; as he was marching withall his Traine betwixt the two Bridegroomes (his owne sonne, and his sonne in Law) [Page 46]to see the sports and pastimes which were prepared for the solemnity of the marriage; behold suddenly a young Macedonian Gentleman, cal­led Pausanias, ranne at him, and slew him in the midst of the presse, for not regarding to doe him justice, when he complained unto him, of an injury done by one of the Peeres of the Realme. And therefore if Magistrates would not make them­selves guilty of the peoples sinnes; if they would not aimate and em­bolden people to sinne; if they re­gard the credit of their Countrey, or their owne oath, or safety, then they must execute the Lawes upon transgressors. Now

3. As Magistrates must execute the Lawes, 3 They must be just in judgment. so they must be just in judgement, administring the Law, equally and justly without respect of persons. As there were two Pillars before Solomons Tem­ple, viz. 1 Kin. 7.21. 2 Chr. 3.17. Iachin, id est, God will establish, nad Bohaz, id est, Strength, which two Pillars were set up to behold the porch of the Tem­ple. [Page 47]So there are two Pillars, which uphold our Church and State, viz. Religion (of which by and by) and Iustice; true Re­ligion upholding the Church, Psa. 122.3, 4, 5. and Iustice the Common-wealth: and there­fore they may more fitly be learned. The sword and buckler of the Common­wealth, then Fabius and Marcellus were. The King (saith King Solomon) By judgement and justice establisheth the Land. Prov. 29.4. Ps. 72.1. For which cause his Kingly father desires the Lord to give these unto the King. And therefore Magistrates must admi­nister just judgement without re­spect of persons. Anacharsus said, that Lawes did rightly resemble the Spiders web, because they take hold of little Flyes, and Gnats, which fall into them, but the great ones will breake and runne through them at their will. But indeed this is neither the fault of the Law, nor Law-giver, but of the Magistrate, who doth admi­nister it with partiality, and respect of persons, which should not be: [Page 48]For as the Sun is not one to a poor man, and another to a rich, but common alike to all: So a Prince and Magistrate ought not to respect the person but the matter. Tatius the fellow King of Rome with Romulus, Plutarch. for not doing justice in pu­nishing certaine of his friends and kinsfolkes, and had robbed and murdered certaine Embassadours which came to Rome, was so watch­ed by the kindred of the slaine, that they slew him as he was sacri­ficing to his gods, because the could not obtaine justice at his hands. Malum consilium consultori pessimum, as evill counsell is often worst unto him who gives it, so is neglect of justice to him who should admini­ster it. And therefore all Magistrates who desire the safety of themselves, and the preservation of the State, ought to judge with righteous judgement. And

4. 4 They must be mag­nanimous. As Magistrates must be just and upright in the execution of the Lawes, so must they also be magna­nimous, and couragious in the ad­ministration [Page 49]thereof. For it behooveth a Prince or Ruler, to be of such zea­lous and godly courage, that hee alwayes shew himselfe to be as a strong wall for the defence of his people, Religion and Lawes. Yea, it is requisite for all those who have rule and governance in a Common­weale under their Prince, to know the bounds of their State, and the full effect of their dutie; Lactantius. that by a couragious and undaunted execu­ting of justice, they may be feared, and by shewing mercy, they may be loved. Magistrates must be so magnanimous, that they omit not the execution of the Lawes for feare of any, and so resolute, that nothing may hinder them from the administration of Justice. The Naturalists observe, that although the great Owle bee in shape like other Owles, yet in bignesse, and in sharpe talents she ressembles the Eagle: but no withstanding her bignesse and talents, shee wanteth courage, and is a very cowardly bird. And such are evill and time­rous [Page 50]Governours, who being ar­med with authoritie, doe not or dare not bend their force for the suppressing of evill, and resisting of common enemies. Magistrates must not onely have a good inclina­tion, but also a religious resolu­tion in the executing of their pla­ces. For otherwise

1. Importunity of friends and sui­ters will overcome them if they be mutable & weake in resolution. And

2. Rewards, gifts and bribes will corrupt them, if they be cove­tous. And

3. Love, or hatred, or anger, will blind them if they be passio­nate and partiall Judges. And there­fore it is necessary, that being ar­med with authority, they should be also with magnanimity, cou­rage, resolution and constancy, and adorned with purity, equity, moderation, impartiality, and cir­cumspection, and free from all vice, avarice and impurity. And

5. 5. They must go­verne ac­cording to the word. As Magistrates must be coura­gious and resolute, so they must [Page 51]rule and governe according to the word and will of God. Here ob­serve, that there are two sorts of lawes, namely permissive and pre­ceptive. Now although humane lawes often permit those things whch are not warranted by the word of God, as Moses permitted unlawfull divorces, and our Land permits usury, for the avoyding of some great inconveniency; yet they must never command any thing to be done, whch is contrary to the word, and Law of the Lord. Caius a Romane Emperour, sent Petronius into Syria, with commandement to bid battle unto the Jewes, Iosephus. if they would not receive his image into their Temple, which they refused, with these words, They had rather die, then turne from the Lawes of God. And as all godly Christians should say thus, That they had rather die, then doe any thing contrary to the Law of God; so all good Magi­strates should thus say, That they had rather die, then command sub­jects to doe any thing contrary, or [Page 52]not according to the will of God, or not governe according to that rule, which is the square and pat­terne of all pious and perfect go­vernment. And

6. 6. They must de­fend Re­ligion. Talmud Cholin. 62.1. As Magistrates must be care­full to governe according to the Lawes of God, so they must care­full protect and maintaine Reli­gion, and the true worship of God. The Iewes in their Talmud say, That the Grapes in Babell sent upon a time to the Vine leaves in Iudea, desiring them to come and overshadow them, otherwise the heat would consume them, and they should never come to maturi­ty. And thus if Religion be not sheltred by those who are in place of government; or if they cast not their sha [...]dow over it, it will soon decay; but where they favour and protect it, it prospers. Licurgus reformed the State of the Lacede­monians: Numa Pompilius of the Romans: Solon of the Arhenians; and Deucalion of all the Grecians, generally, by making them devout [Page 53]and affectionate towards the gods in prayers, oathes, oracles, and prophecies, through the meanes of feare, and hope of the divine nature, which they imprinted in them. And certainely, if all our Christian Magistrates would make it their principall care to advance Religion, and to compell men to worship and serve the Lord, both by their precepts and presidents, both by threatnings and mild spee­ches, both by countenancing the good and religious, and by disli­king & disaffecting the irreligious and profane; then certainly wee should quickly have a flourishing Church and State. Octavius prayed God that it might be said, That by him the Common-wealth of Rome was preserved from all dan­ger; and that at his death he might carry with him that hope. That it should remaine many ages in that Estate he left it. Suetonius. This should indeed be the care, and desire of every re­ligious Ruler, and the way and meanes thereunto is, to labour to [Page 54]advance Religion, and the pure worship of God; for where true Religion is professed, and the Lord truly worshiped, and the Gospell sincerely and powerfully preached, there wee may bee sure that the Church and State shall be preser­ved, so long as it continues in that course, and the Magistrates in that care of Religion. And therefore if all our Governours (as they ought) doe desire, that our Church, Common-wealth and State, may by them or by their meanes, be preserved from all danger, and that wee may long flourish after their deaths, then let them while they live, labour to protect, main­taine and defend the truth, and true Religion of Christ, and advance, propagate, and enlarge his King­dome, and the preaching of the Gospell, even from Dan to Beer­sheba. This was alwayes Davids care, as wee may see in the whole 1.17. Psalme, and 2 Sam. 6. and 1 Chron. 14.12. and 16.4. and 2 Sam. 7.2. and 1 Chron. 22.14.

And hence Magistrates are called Gods Ministers, Rom. 13.4. that their principall care may be to ad­vance his glory in the propagation of Religion, and the promulgation of the Gospell, yea hence we are commanded to pray for them, 1 Tim. 2.2 that under them wee may lead a quiet and peaceable life, in all godlinesse and hone­sty: yea hence the Lord hath recor­ded, and humane histories, put upon the file of fame, the names of many Magistrates and Rulers, who have beene most carefull herein: as of David, and Ashah, 2 Chron. 14.21. and Iehosaphat, 2 Chron. 17.7. and 19.8. and Ezechia, 2 Chron. 29.5. and 30.1. and Constantine the great, and Ʋalentinian, and Theodosius, and Gratian. And therefore if wee desire the peace, prosperity, and good of our Land and Church, we must daily invocate the throne of mercy, and the Lords most sacred Majesty, to give continually, and successively unto us, such Magi­strates and Rulers, both in Church and Common-wealth, as may ob­serve [Page 56]in themselves the Lawes which they prescribe unto others; and may execute all holy and wholesome Lawes which are made justly, im­partially, couragiously, resolutely, without respect of persons; and ac­cording to the rule and direction of the Law of God; and which may protect religion, and preserve it in purity, and sincetie. And thus I have done with the second maine brance, The duty of Sub­jects a­lone. viz. The duty of Magistrates, if they wish truly the welfare of the Kingdome. Now

3. Followes the dutie of inscri­ours and subjects alone, and what is required on their part, if they de­sire that our Church and Common­wealth may long continue in pros­perity, purity, and peace. Their duties are these. viz.

1. 1 They must fear the Ma­gistrates. They must feare the Lawes, and stand in awe of the Magistrates; according that of Plato, happie is that Common-wealth, where the people doe feare the Law, as a Ty­rant. For as Magistrates (as was showed before) must nto be like [Page 57]scarre-crowes; so no more must peo­ple thinke either Lawes or Magi­strates to be such. Plata. in Convivic. 7. Sapient. Bias was wont to say, Optimam else Rempublican, in qua legem omnes perinde ac ipsum Dominum, et Regem metuunt. That Common­wealth must needs flourish and pros­per, where people are as affraid of their Laws, as Lords, & as fearfull to breake the Lawes, as to offend their King. Solon being asked, how a City might continue in a happy and flourishing estate? answered, Si Cives quidem Magistratui obediant, Magi­stratus autem legibus. If the Citizens obey their Governours, and their Governours their Lawes, provided that the Lawes be good. But of this by and by.

2. 2 They must ho­nour the Magi­strates. Subjects must honour their su­periours the Magistrates, who beare a weighty burden for them. If we could, and would but consider the heavy tasks, troubles, cares, and toylsome endeavours, of our [...]n­full and carefull Governours, we would thinke them worthy of dou­ble, yea trible honour. A King­dome [Page 58]is nothig else then a care of anothers safety, according to that of Antiochus, who told his sonne Deme­trius, that their Kingdome was a noble slavery. August. de civit. 1.14. Augustine saith, Impera­tores serviunt quibus videntur unperare. Emperours are the servants of those whose Lords they seeme to be; that is, in labour and care for them, not in subjection unto them. Many, saith Plutarch, in outward shew, seeme glorious and happy, who by reason of a curst wife at home, is full of heavinesse: So a Kingdome seemes to bring all content with it, but it is well knowne that Crownes have their cares, yea so many, so great, so weighty, that (as a King of our owne, once said) if a man knew how many cares and troubles did attend it, he would not take it up, though he saw it lying on the ground. And therefore they desire honour from and by us, in bearing these heavy and hard burthens for us. Yea, as Lactantius saith, Kings as they are men before God, so are they gods before men: and therefore as the [Page 59]Lords Vice-gerents and Deputies, they are to be honoured by men. And

3. 3 They must obey the Ma­gistrates. As people or Subjects must feare the Lawes, and honour the Magistrates, so they must also be subiect and obedient unto them. Rom. 13. The Apostle commands every soule to be subject unto the higher pow­ers: And the reasons hereof are.

1. Because this subjecton unto Magistrates is the very preservation of Kingdomes: as we might abun­dantly show out of Romane Histo­ries. The Emperors of Rome conti­nued long in their government, so long as they kept the people in sub­jection, yea so long their Common­wealth flourished; but after the peo­ple began to cast off the yoke, an crowne whom they pleased, they then continued but a short tim [...] their Empires (as we see by Galba, Otho, Vitellius, and Iulian, who slew one another: and by Pertinar who was slaine by the souldiers) and then their Empire began to decay. And therefore it is a great blessing [Page 60]of God, when Subjects are obedient unto their Soveraignes, and Superi­ours in all lawfull things. For all things succeed well where there is obedience, and sweet accord, but the pride of rebellon is as the sinne of Witch-craft, and preceeds ruine. Prover. 28.2.

Subjects I say, must be obedient and subject to Governours, because as a man is a civill and sociable crea­ture, so there is nothing more plea­sing unto God, then [...], or when the order ordained and ap­pointed by him is observed by us; namely, 1 Cor. 12.15. when the hand doth not oppose the head, nor the foot the hand, nor these the belly; but every member doth performe its owne office. When the head hates not the members, nor they the head; but reciprocally seeke the good one of another, then the body must needs be in good frame and temper. But if the head looke upon the body, as an enemie thereunto, and the body behold the head with the like eye, all the Microcosme and body must [Page 61]then needs be out of frame, and mi­serably distempered. And thus if Ma­gistrates stand disaffected unto the people, and looke upon them with all evill eye, as strangers to their welfare: and people on the other side conceit and disconceive of Ma­gistaates, as those who seeke to worke their woes, and weave their ruine; then nothing can be expected indeed but ruine and distruction on both parts. But if the supreme and subordinate Magistrate looke upon the people as their body, without which they cannot subsist; and the people looke upon them as their head, without which they could not be preserved in unity and order, or freed from miserable confusion; and both mutually seeke the ho­nour, pleasure, profit, and welfare (if without obsurdity I may so speake) our little Microscome, or bo­dy of England, will be in a happy and blessed health. And

2. Subjects must be oedient, and subject to Superiours, and Gover­nours, [Page 62]because (as the Apostle saith) They are from God; Rom. 13.2. that is, he hath made them Magistrates, and imprinted his stampe upon them, and given their power and authori­ty unto them; according to our Sa­viours speech to Pilate, Thou canst have no power over me, except it be given thee from above. Ioh. 19.11 And therefore (as Saint Paul saith) He that despiseth the power of Magistrats, Rom. 13.4. despiseth the ordinance of God. And

3. Subjects or people must be obedient and subject unto Supe­riours, because (as the Apostle saith) they are ordained by God ser our Cicero) are borne for themselves; much lesse then Ki ngs, or Magi­strates; for they are ordained for the people sake, lest that we should be a flocke without a Shepherd, which is a point next the worst, as we see by Michajahes speech unto Ahab. And therefore seeing they are the Lords Ministers and appointed by him in much mercy, 1 Kin. 22.17. for our wel­fare and peace; let us obey them [Page 63]and be subject unto them, 1 Pet. 2.13 as unto the Ministers of God.

If any demand wherein our sub­jection unto Magistrates consists? Quest. I answer, In these things, to wit;

1. Answer In reverence conjoyned with love; we must honour those whom the Lord hath honoured, and nei­ther despise, emulate, or sleight them. Wee must love them with our hearts and minds, and honour and reverence them both in our words and workes. Read to this purpose Exod. 20.12. Rom. 13.7. and 1 Peter 2.17, 18. Exod. 22.28. Eccles. 10.20. And

2. This obedience which wee owe unto Magistrates consists in the undertaking of just and law­full warres for the defence of our Country, or in assisting of our Ma­gistrates in their warres underta­ken for the defence of us and our Common-wealth, against either foraine or domesticall foes. And

3. Mat. 22.23 Rom. 13.6. This our obedience and sub­jection unto Magistrates, consists in giving unto Cesar those things [Page 64]which are his, and in paying unto Princes those duties, tributes, and customes which belong, and are due unto them. And

4. It consists, in praying unto God for them, but of this amply in text, and last proposition. And

5. It consists in obeying their com­mands, statutes, and lawes. Here ob­serve, that commands and lawes o Magistrates are threefold; to wit

1. Good simply, or directly ac­cording to the word and will of God: as when Magistrates in their lawes and statutes prohibit swea­ring, stealing, adultery and the like, and command and enjoyne the carefull observation of the Lords day. Now in these precepts there is no question, but Magi­strates ought to be obeyed, because as the Lords Vicegerents, they im­pose nothing upon us, but the Lords owne yoke.

2. Some Magistrates command things simply evill; as to fall down before a false God. Dan. 3. or not to fall downe, and pray unto the [Page 65]true God. Dan. 6. Now here there is no question neither, because wee must rather obey God then man; and therefore when mans mandats countermand the Lords, wee must not then or therein obey him.

3. Sometimes the Magistrate commands that which is adiapho­rall, and indifferent in it selfe, as namely, for some politike respects, the Magistrate commands us to ab­staine from flesh on Fridayes, or in Lent, when we may without any endangering of our health, or the encurring of any eminent inconve­nience. Now this obedience mee thinks no Christian man should de­ny to any Christian Magistrate.

4. 4. They must be at unity a­mong them­selves. If people desire that this our Church and State may long stand, and lastingly flourish, then as they must be subject, and obedient unto Magistrates, so they must be at unitie and peace among themselves. If one member should be at va­riance, and hold warre with ano­ther, how could the body subsist. Now in this our Church and State, [Page 66]we are or should be members of one and the same body (Rom. 12.4, 5, &c. 1 Corinth. 12.12, &c. Ephes. 5.29.) and therefore we ought to hold the unity of the Spirit in the bond of peace. We in this Land, all professe to have one Father, and say we beleeve in one God and Fa­ther: And one Mother; saying we beleeve the Church to be holy, wherein wee are regenerated and borne againe: And we are fed with the same teates, and nourished with the said food; for our meat is the bodie of Christ, which was given for us, and our drinke is the blood of Christ, which was shed for us; and we all hope for one and the same inheritance; saying, wee beleeve life everlasting. And there­fore it is fit that wee should accord and agree among our selves, and like brethren live together in uni­ty, which is a good and a plea­sant thing, and an excellent means to preserve in peace and plenty this our Common-wealth.

5. And lastly, if subjects desire [Page 67]that this our Church and State may long flourish in purity, piety, 4. They must be holy and religious. and prosperity, then they must la­bour to bee obedient, and holy. Zeno was wont to say, Stob. Ser. Decorandon esse Republieas non preciosis ornamentis, sed inhabitantium virtutibus. King­domes and Common-wealths are not to be adorned with precious jewels, or outward pompe, but with the piety and vertues of the inhabitants. It is the Lord (as wee proved before) that protects and preserves Kingdomes and States: now wee can no longer be assured that he will preserve us, then wee are carefull to please him, and fearefull to offend him, and dili­gent and industrious in the wor­king of his worke, and walking in his wayes. But having spoken some­thing of this in all the precedent Propositions, I will not here en­large it any further. To conclude, If we desire that wee may still have a pure and peaceable Church, and flourishing and prosperous Com­mon-wealth, then let us learne to [Page 68]feare the violating of our Lawes, and stand in awe of them, let us learne to honour our Magistrates, and to reverence them. Let us learne to be subject to our Magi­strates, and to obey them in all lawfull things. Let us labour for peace, unity, and concord amongst our selves. And let us labour to purge our selves from all pollution, both of the flesh, and spirit, and perfect holinesse in the feare of God, and walke as become his pe­culiar people, And then we may be sure of his speciall protection. Let us be thankefull to our good God, for all the blessings and mercies which in this Land we enjoy, both in regard of Church and State; and let us expresse our thankefol­nesseunto him, id est, by acknow­ledging that it is he, and he alone, who hath hitherto preserved and blessed us, and that not for our merits, but for his owne mercies sake. And 2. By praising his most glorious Name, with our tongues, And 3. By obeying him in out [Page 69]lives. And 4. By loving him in our hearts. And 5. By depending wholy upon him for the time to come. And 6. By a diligent cir­cumspection and religious feare, lest wee should provoke him unto anger, who hath so long and so lo­vingly preserved our Church and Common-wealth. And because the protection and continuance of Kingdomes comes from him alone; [...]et us alwayes have recourse with goldnesse of confidence unto him for these bl [...]ings; remembring that hee is, 1. Omnipotent, one who knowes all our necessities and wants. ( Iob 28.24. Psal. 139.6.12. Prov. 15.3. Ierem. 32.19.) And 2. Omnipresent, one who is every where, and in all places at once (Psal. 139.7, 8. Ierem. 23. [...]3.) And 3. Omnipotent, one who is able to doe whatsoever hee will, both in heaven and earth: Psal. 86.8 Deut. 3.24. Ierem. 32.27) And 4. Constant and most true in all his promises. (Numb. 23.19, Iosh. 21.4.5. and [Page 70]23.14.) And 5. Good and mercifull unto all his, or al those, who beleeve in him & obey him; and is ready to defend and helpe them whensoever in their necessities they seek and sue unto him. In a word, If wee refuse and rebell, we shall be devoured; for the mouth of the Lord hath spoken it, Esay 1.20. But if wee delight in the Lawes and Ordinances of the Lord. He will cause us to ride upon the high places of the earth, and feed us with the heritage of Jacob, and blesse us with the blessings of Ioseph: [...] the Lord hath spoken this also. Esay 58.14.

HAving, with what convenient brevity I could, dipatched the fourth Proposition, I come briefly unto the last, which is this,

When any calamity or misery is either feared or felt; Proposi­tion 5. or, doth ei­ther lye upon the backes, or hang over the heads of any Church or State: or when any speciall blessing is wished or desired for either, or both of them: that then it is the [Page 71]duty of all the pious and zealous members thereof, both to desire and endeavour, both to labour and pray, for the obtaining of the blessing wanted and desired.

How this point is derived from the Text, How the point ari­seth from the text. we may see without spe­ctacles; For the people of Israel being in distresse, the Prophet seekes redresse, and deliverance therefrom by prayer: They are infected with warre, and desire peace; therefore David seeks it by prayer, he desires that Religion and prosperity may bee established in their borders; and therefore he prayes for it; that being the ordi­nary meanes to avert evils, and to obtaine good things.

This point is of that boundlesse contents, that I must be constrained to doe as the dogs doe at Nilus are accustomed to doe; to wit, Take a lap, or snatch of some of the principall particulars therein, and so away. An Orator must so put on those passions which hee would stirre up in others, that the visage, [Page 72]action, and gesture, might speake as well as the mouth: and there­fore I wish I were able to set before your eyes, such expressions as might move you to pious and powerfull prayers, and might be­get in your hearts unfained sighes, and sobs, and intervall supplica­tions. The Pro­position proved. What things are to be prayed for, and against are either.

I proceed unto the profe of the point, which briefly is this, That prayer is both a remedy against evils, and a meanes to procure good things unto us. I might for the ample and cleare proofe hereof, give my Reader this Division, and easily make it good viz. That things to be prayed for, or against are either

First, evill, which are threefold; to wit, Temporall, Spirituall, and eternall. And prayer is profitable against all these evils. Temporall and Spirituall evils are of two sorts; to wit, either feared or felt; and answerably thereunto, wee pray either to be preserved from them, or for the prevention of them, when wee feare them: Or, [Page 73]to be delivered from them, or, for the removall of them, when they are felt by us, and lye upon us. Now prayer is profitable for both these; viz. both for the prevention of evils, and preservation out of evils. Or

Secondly, things to bee prayed for, are good; which likewise are threefold, namely, temporall, spi­rituall, and eternall. Now prayer is profitable for the procuring of all these. Temporall, and spiri­tuall blessings are either desired, or enjoyed, and accordingly we pray, either for the enjoyment of them when wee want them; or for the continuance, or encrease of them, or that they may be blessed unto us, when we possesse them. And prayer is profitable for both; viz. both for the procuring of those good things which wee want, and for a blessing upon, and blessed continuance of those things which we have. Thus (I say,) I might lay downe this ground, and build much matter upon it; but because I here study [Page 74]brevity, and every knowing Chri­stian is fully perswaded of the truth of all this, I will therefore touch upon a particular or two, and so proceed.

Art thou sicke, Esa. 38.2. 1 Sam. 1.15. 1 Kin. 18.42. Psa. 141.8. Psa. 90.3. & 50.15. Iam. 5.16. 2 Sam. 2. Ionah. 3.3, &c. Gen. 28.20. Matth. 6.10. 2 Cor. 12.8. Math. 26.41. Math. 26.38. and desirest health? then pray as Hezebiah did. Art thou barren, and desirest a child? then pray as Annah. Dost thou desire to be freed from dan­gers and casualties? then pray as David did. Dost thou desire to be delivered from some evill or affli­ction which lyes upon thee? then pray, as David did: and as the Lord, and Saint Iames commands all to doe in the like case. Art thou afraid of the Lords anger, and desirest to be reconciled unto him? then pray as David and as the King of Niniveh did. Art thou in want, and desirest sufficient food and maintenance? then pray as Iacob did, and as our Saviour com­mands. Art thou tempted and as­saulted by Satan? then pray, as St. Paul did, and as Christ comman­ded his Apostles to doe. Art thou [Page 75]dejected, sorrowfull, Luke 17.5 Matth. 8. Math. 7.7 Luk. 18.1. Acts 6.4. and 1 Pet. 4.7. and 1.9. and troubled in spirit? then pray as our Lord himselfe did. Dost thou desire the augmentation and encrease of thy faith? then doe as the Apostles and the Centurion did? Pray, Oh Lord encrease our faith; or, I beleeve, Lord helpe my unbeleeve, Dost thou desire any requisite blessing or grace what­soever? then pray; for that is the ordinary and ordained meanes to obtaine it. Dost thou desire a bles­sing upon that Church and State wherein thou livest? then pray as the Prophet David here doth. If thou wert in a house of bondage, under Pharoahes tyranny, in an iron prison, in a brazen tower, in a den of Lions, in a fiery furnace: pray but from thence with the Prophet in my Text, Save me oh Lord with thy right hand, and heare me, and hee will either deliver thee (for he is able) or so comfort thee, that a prison shall bee as a Palace unto thee. Art thou either affraid of, or infested and anoyed with enemies, either domesticall or forraine? [Page 76]then pray as Ezra, Ioel, Moses, and Hezekiah did. Exod. 17. Ezra. 8.23. 2 King. 19.15. Ioel 2.17. The defi­nion of prayer.

If any should inquire what prayer is, Damascene answers, that it is [...]. The ascent of the soule unto God, and a begging at his hands those things which wee stand in need of: Or prayer is a begging of God those things which we want, and a thanking of him for those we have.

If any should desire to know, The divi­sion of prayer. Petition. Depreca­tion. Impreca­tion. Interces­sion. Thankes-giving. how many sorts of supplications, or kinds of prayer there are; let him take no­tice, that there are principally these five: viz. [...], A beg­ging at Gods hands some good thing, [...] a deprecating, or praying against some evill thing; [...] when a man prayes for a curse or malediction upon some one or other; [...] when a man inter­cedes for others; that is, that the Lord would bee pleased to with­hold or remove some evill, or to give and continue some good, unto [Page 77]some one or other; [...] is a giving of thankes unto God for the withholding or removeall of some evill, either from our selves or others; or for some good blessing imparted unto, or bestowed upon our selves or other. What prayer the text speaks of Now both the text, and point propounded speake of the first, second, and fourth: for we pray both for the withhol­ding of evils, and preservation from evils, and deliverance out of evils, and the enjoyment and con­tinuance of spirituall, and tempo­rall blessings and graces, both from, for, and unto our selves, and the Church and State wherein we live.

Having thus defined, and divided prayer, let us now consider the two­fold foundation thereof, to wit.

First the examples of Gods love and mercy towards others, The foun­dation of prayer is twofold. for when we consider and observe, how ready the Lord heretofore hath beene to heare and helpe those who sought and sued unto him in the time of their distresse and want, and withall [Page 78]remember, Psal. 32.6. that the Lord is no re­specter of persons, nor mutable, but alike to all, and alwayes alike, then we are emboldned to pray unto him. Now what can wee want or desire, either spirituall or temporall, but we may finde some examples in the Scripture of some, who have beene in our case, and by prayer unto God have obtained what they wanted and desired: from which consideration we may conclude, that if we doe but lift up pure hands unto our God, as they did, then hee will heare and helpe us, as he did them. And

Secondly, Num. 23.19. Iosh. 21.45. & 23.14. Psa. 33.4. & 89, 35. Mal. 3.6. Heb. 6.17. the other foundation of prayer, is the truth, fidelity and righteousnesse of God: for when we consider how faithfull and true the Lord is in all his promises, and that not one of them shall fall to the ground unaccomplished; & then pon­der the promises which hehath made to heare his children, and weigh well the blessings which he hath promi­sed unto them, both for soule and body, both for this life, and the life to come; and then (if we be his) [Page 79]we are encouraged with boldnesse of confidence to make our requests and wants knowne unto him. To whom we must pray.

Having thus briefly seene the foundation of prayer, and the en­couragements thereunto; it is not now amisse to consider, To whom we must pray. Mat. 6.9.

And our Saviour resolves this, bidding us pray unto Our Father: that is, unto God, who is

1. The Father of light: and there­fore we must come and pray unto him, with the true sincerity of the heart; for if we call upon him with feigned lips, he will find it out with his All-seeing eye. And

2. He is the Father of glory; and therefore we must come and pray unto him, with feare and reverence. Psalm. 2.11. And

3. He is the Father of merey; and therefore we must come confidently unto him. And

4. He is an Almighty Father, able to doe what he lists; and therefore we must first flye unto him, not thinking any thing impossible to be [Page 80]had from him by prayer; as was worthily observed by Origen in these words. Si quicquam impossibile orati ni putamus, aut fideles non sumus, aut nescientes Scripturas: scilicet, Qui petit accipiet. That is, he who thinks any thing unpossible unto prayer, is either destitute of faith, or divine knowledge: for if we doe but know and beleeve this one promise, Whoso­ever asketh, shall receive, we cannot then thinke any thing impossible to be had at the Lords hands by prayer.

Now because it is questioned be­twixt us, and the Church of Rome, Whether we must pray onely unto God or not? I will therefore give an argu­ment or two to confirme it, briefly, and so proceed. Argu­ment. 1.

The first argument is taken from Psalm. 50 15. Call upon me, saith the Lord, and I will deliver thee. He that alone is aole to deliver us, to him alone must we pray. But the Lord alone is able to deliver us; there­fore unto him alone we must pray. Argu­ment. 2.

The second taken from Romans [Page 81]10.14. How can we call upon him, in whom we have not beleeved. He unto whom we must pray, must be of that nature, quality, and conditi­on, that we may as well trust in him, as pray unto him. But we are forbidden to trust in any but God. Therefore we must pray onely unto him. Argu­ment. 3.

The third is taken from Exod. 22.20. Cursed be he who shall offer burnt offrings unto any but unto the Lord of Hosts. Sacrifice and burnt offerings in the O. T. were proper unto the Lord alone. But prayer in the N. T. doth supply the place and roome of Sacrifi [...]e in the Old. Therefore prayer is now as proper unto the Lord as Sacrifice was then. The Minor is proved thus, The Prophet Malachy saith, 1.11. That incense must he offered up unto God: and Same Paul (1 Timoth 2.8) saith, That the lifting up of pure hands is meant thereby. And therefore it is the clear Doctrine of the sacred Scriptures, That prayer is to be offred up onely unto God.

Oh but (may some say) When must we pray unto God? I answer,

1. Before we begin any worke at least of weight; & the more weighty and important the worke is, the more earnest must we be in our prayers before the undertaking thereof. Because the particular oc­casions, affaires, and workes, which this might be applied unto, are in a manner infinite: I will therefore omit the application thereof unto any particulars, and by some ground and proofes onely confirme the truth of the assertion in gene­rall: viz. That before we doe undertake any worke, at least of weight or moment, we must begge a blessing thereupon of God by prayer. Pray (saith Socrates) in thy heart unto God at the begin­ning of all thy workes, that thou mayst bring them to a good conclu­sion. The Lord gave Narseies victo­ry, more through zealous prayers that he used, then his force, and va­lour; for he never went to sea, nor began battaile, nor determined of warre, nor mounted on horse-back, [Page 83]but first he went to the Temple, and served God. The lessons of Pythago­ras, Plato, and their disciples, Blondus. began and ended with prayer. So the Brachmans among the Indians, & the Magi among the Persians. never be­gan any thing without praying un­to God. And Ovid begins his Meta­morphofis, and Cleanthes his Iam­bicke verses, with prayer. Plinie in an Oration which he made in the praise of Trajane, commended the custome of the Ancients, in making invocations and prayers before the beginning of their works; saying, that there can be no assured or wise beginning of any enterprise, with­out the speciall aide and assistance of God. 1 Chro. 29.9. And thus when our Prince­ly Prophet was about to provide oblations for the Temple, he first prayes; 1 King. as doth also Solomon when he dedicated the Temple. And thus all our wages, workes, affaires, employ­ments, and businesses, must be ta­ken in hand, and begun with pray­er: for those actions which we dare not pray unto God to blesse, or pre­sent [Page 84]before him by prayer, we must not doe. Gen. 24.12. Abrahams servant before he goe into the City, prayes unto God to blesse, and prosper his voyage, in sending him a good Wife for Isaac. Ruth 2.4. 2 Chro. 20.6. &c. Psal. 127.1, 2. 1 Tim. 4.5. Thus Boaz for his Reapers; & Iehoshaphat for his people; before they dare make war against their enemies. Without Gods blessing all our labours are in vaine; and by prayer unto him, our labours are sanctified. And therefore we must begin every weighty worke, at least, with prayer, if we desire a blessing thereupon.

2. We pray in our necessities, or make our requests knowne unto God by prayer, when we are sensible of either want or woe; either defect or cistresse. Indeed I doe not say, that we must then onely pray unto God when poverty pricketh, or necessity urgeth, or some imminent danger enforceth us, and spurreth us forward to pray: for every one will doe thus: viz. Cry, and runne unto God in their affliction, misery, and danger; as we may see by the [Page 85]Mariners in whose ship Ionah was, Ionah. 1. who when they feared drowning, praid every man of them unto his owne God. The like examples we have many in humane Histories; I will name onely this one, viz. In Zara (or as some call it Iadera) a Towne in Sclavonia, there is a Church consecrated to Saint Iohn di Malva­tia, which was built by a company of Saylers, who being in a tempest made a vow, that if they escaped ship-wracke, they would consecrate a Church unto that Saint, and ac­cordingly paid their vowes. Saint Peter, when he felt himselfe sinking, did then cry speedily unto his Ma­ster to save him. Psal. 107. Yea the Psahnist tels us, that even wicked men will move the Lord by their prayer, to have pitty upon them, when they are grievously afflicted: and there­fore we must not onely pray when we have need. What doe I say? Must we not onely pray when we have need? I must unsay this againe, and entreat my Reader to pray no oftner unto God, then he hath need [Page 86]to pray: neither to goe unto God any oftner, Ephes. 6.18. & 1 Thes. 5.17. then he hath need of him. But how often is this? Al­wayes, and therefore we had need (as we are commanded) Alwayes to pray. For

1. We are alwayes sinners, and we daily renew our transgressions a­gainst God; and therefore there is a necessity of praying daily unto God for the pardon and remssion of our daily sinnes; according to that of Saint Augustine. Aug. in En­chirid. Do quotidi­anis peccatis, sine quibus haeevita non du­citur, quotidiana oratio fidelium satisfa­cit. As we sinne daily, so we must repent and begge remission daily, for our daily sinnes. So another Fa­ther, Bern. Sicui aeger ad medicum, sic debet esse peceator ad Creatorem suum; qui er­go peceator est debet orare Deum, sieut ager Medicum. As the sicke man seekes unto the Physitizan for ease, so should the sinner seeke unto God for peace: and as the sicke man daily renewes his sute unto hi Doctor, untill his sickenesse be removed; so should sinners untill their sinnes be remitted. And [Page 87]therefore seeing that we are alwayes sinners, we had need be alwayes suters for the pardon of our sinnes And

2. We are alwayes weake, and defective in grace; according to that of the Apostle. We doe but know in part, and beleeve in part, 1 Cor. 13.10. and obey in part, and love in part; and it is the Lord ouely who must supply, and perfect us; and there­fore we had need to pray unto him, for the supply of our wants, prayer being the meanes which principally prevailes with him. And thus we see shen we must pray: We will now consider, For whom we must pray.

For whom we must pray; Namely,

1. For our selves; Semper tibi proxi­mus esto, Love begins at home: 1 For our selves. and therefore, he is scarce soundly wise, Qui sibi non sapit, who is not wise for himselfe? But he who forgets to pray for himselfe, doth seldome (I feare) pray for others. Wherefore let us make our owne wants first knowne unto God, and labour for the pardon of our sinnes, and our reconciliation with God; and then [Page 88]we may hope, that our prayers shall be acceptable unto him for others.

2. We must pray for others. 2 For o­thers. Al­though we must pray for our selves (as we shewed even now) yet we must not pray onely for ourselves (as we have now to prove) but also for others. Chrysost. Pro se orare necessitas cogit, pro oeliis autem hortatur charitas. Neces­sity conitra [...]es men to pray for themselves, but charity moves us to pray for others. Cyprian. Non d [...]s Pater meus, sed Noster; necda mihi, sed nobis. Our Saviour did not teach us to pray, Mat 6.9, 10. Ephes. 4.16. my Father, or give me; but Our Father, and give us. And there is great reason that we should re­member others in our prayers, as wel as our selves; because we are all con­joyned in one; that is, either in bo­dy as we are Christians, or at least in flesh as we are men. Now when I say we must pray for others, or for all, it must be thus understood. viz. We must pray for the goldly in faith, for the wicked in hope, and for our enemies in charity.

3. More especially we must pray for our dread Soveraigne, 3 For the King. King Charles. Pope Leo 10. honoured our King Henry 8. with the Tittle of Defender of the faith, because he defen­ded the Popedome, and writ against Luther. But our gracious Prince is more truly called Defender of the faith, because he disclaimes the Pope, and maintaines the doctrine of Luiher, so farre as it stands and accords with the infallible rule of divine truth. 1 Tim. 2 1, 2. And therefore great cause is there, that we should pray for him, Psal. 72. i. &c. and 20.1. &c. that he may long continue peacea­bly to governe us, and fincerely to professe, support, and maintaine the true Catholicke, and Aposto­licke faith amongst us. And

4. As we must pray for the Kings sacred Majesty, 4 For Ma­gistrates. so must we also for the Magistrates who are placed in government by him over us: that we under them may lead a godly and peaceable life. Rulers and Go­vernours are the eyes of the Land, as we see by the Phrase used by Da­vids servants unto him; Thou shalt no [Page 90]more goe forth with us, least the light of Israel be extinguished. Yea, according to saint Pauls precept ( pray for Kings) Christians have alwayes prayed for those under whom they lived, even though they were hea­thens and unbeleevers. Tertullian sets downe the matter and forme of the Christians prayer, Tertul. in Apol. for the Ro­mane Emperour. Manibus expansis, quia innocuis, capite nudo, quia non eru­bescimus, precantes semper sumus pro om­nib us Imperatoribus, vitam illis proli­am, imperixum fecurum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quieium. That is, With hands spread abroad, because innoceni, and bare head, because not blushing, we are alwayes praying for all Emperours, that God would grant unto them a long life, a happy reigne, a safe house, victorious Ar­mies, a faithfull Counsell, a loyall people, and a peaceable world. And therefore having Apostilicke precepis, and Pri­mitive precedents, we should not neglect to pray for our King and Governours. But we touched up­on this before, in the former [Page 91]Proposition, and therefore I pro­ceed.

5. And lastly, we must pray for our Minisers, 5 For Ministers. and spirituall Gover­nours. It was the ernest prayer of the Iewes, that Aarons rod might flourish, Talmud Babylon [...] i.e. that the Priests, and the chil­dren of the Priests might prosper; for when Aarons rod flourished, it was a token that the Priest-hood should continue. And therefore let us pray, Plin. lib. 3. Cap. 12. that our two famous Uni­versities may be like the Pom-ci­tron tree, that as it beareth apples at all times, some falling off, some ripe, and some budding out; so, as many notable lights decay, others may supply their places. Rom. 15.30. Saint Paul exhorts the Romans To strive with him by prayer unto God for himselfe; im­plying (as Beza observeves) that the godly should pray as fervenly for the spirituall, [...] temporall, and eternall good of their Ministers, as he should for himselfe; & that there should be a godly contention be­twixt them (for so much the word imports) who should excell other; [Page 92]viz. Whether the Minister excell the people when he prayes for himselfe, or they him, when they pray for him. And contrarily, Ministers must be as fervent and hearty in their re­quests, for their people, as for them­selves. And therefore let us call upon God for our Ministers, that he would make them able Ministers, and eyes to the blind, and feet to the lame, and so sanctifie them, with divine knowledge and grace, that they may lead us in the truth, and true way of life both by their doctrine and example. Having thus compendiously seene for whom wee must pray, For what we must pray. 1 First for temporall and spiri­tuall things for ourselves. the next things to be con­fidered is for what wee must pray.

First, we must pray unto God for protection from evils, and de­liverance out of evils, and for all those blessings, graces, and mer­cies, which wee stand in need of either for soules or bodies. These I need not reckon up, because e­very mans necessities, wants and defires will suggest these unto him.

Secondly, 2. For those things for our Church & Com­mon-wealth, &c. 1. For the prosperity of the Church & State. from the Prophet Da­vids example in my text, we ought to begge many things at Gods hands, in the behalfe of our Church and state wherein we live. Now because they are many, I will bee the briefer in some of them.

1. Wee ought to pray for the flour shingestate and prosperity of our Church and Common-wealth; and that it may continue, yea encrease in purity, piety, peace, and plen­ty. The Romanes were wont upon certaine high dayes to pray for en­crease of wealth to the people of Rome: which custome Scipio being Censor changed, saying. That their wealth and prosperity was sufficient, and therefore they ought onely to pray unto God to preserve in such as it was. I will not say altogether thus of our Common-welath, because many say, and more know, that wee are much decayed in regard of what we were, and the most Countries and shires much impoverished. And therefore as wee ought to call upon the Lord for the continuance of [Page 94]our prosperity, wealth and, peace; so wee may warrantably pray for the increase thereof, Abraham praying for Sodomes prosperity and preservation, was answered ac­cording to his request. That if there were but as many godly men there­in as hee mentioned, it should not be destroyed. Upon which pro­mises, Calvin in Gen. 18. Master Calvin observes, That if God doe so patiently heare, and graciously answer the prayer of one faithfull Abraham for the wicked Sodomites; then how much more mercifully, and wil­lingly will he heare the prayers of his children, for the good of his Church, and for a Nation wherein his name is called upon. And there­fore let not one of Abrahams sonnes, but all his faithfull seed in this Land, crie aloud unto the Lord, for the continuance, yea encrease of our wealth, prosperity, and plenty in outward things, and for our peace, purity, and zeale, both in Church and Common-wealth. For wee ha­ving not onely ten, but many true, [Page 95]many fifties of righteous men inour Land; and the Lords Name being truely called upon by us, and his true worship maintained amongst us; wee may bee certainly assured that if we joyne in faithfull and fer­vent prayers unto him, for this our Church and Land, wee shall be heard.

2. Sinne being the cause of the deprivation of good things, and the infliction of evill; wee must there­fore with strong cryes beseech the Lord of glory, to pardon the many and great sinnes of our Land, and to turne away from us ah those many and great evils, and plagues, which wee have deserved for our wicked deeds; Orig. tract. in Ma [...]. and to give and con­tinue those blessings unto us, which we stand in need of, but have not at all deserved. And

3. Wee should pray for unity and concord. 3 Wee must pray for unity, and coa­cord. For as Musicke doth not delight the hearers, except there be concord: so God is not delighted with any Common-wealth or Church, except there be [Page 96]unity and consent among them. When there was a confusion of lan­guages, the building of Babel was of necessity given over; so when dissention, discord, schismes, and rents raigne in a Church or State, then neither can Religion prosper or florish, nor can the Lord be plea­singly worshipped, or that Church or State (it it so continue) be pre­served from confusion and ruine. And therefore wee had need pray, that love, unity, concord, unani­mity, and a sweet accord, may be planted and rooted in us, and be so firme and fixt amongst us, that with one heart, one mind, one soule, yea one end vour, wee may seeke the glory of God, the peace of the Church, the advancement of Religion, and the prosperity, and good of the Common-wealth. And

4. Wee must pray unto God for preservation from our foes, 4. For preserva­tion from our foes. both domesticall and forraine. Isoerates prayed god to save and keepe him from his friends, rather then his enemies: saying, That he could be aware [Page 97]of his enmies, Psal. 127.1.2. Psal. 90.11 because he trusted them not, but be could not be so of his friends, because he re­lyed much upon them. I dare not say thus, because I know, Except the Lord keep the bouje, and City, the watchman watcheth but in vaine, and all humane helpes, and means are vaine: but this I may safely say, That as we ought to pray unto God to preserve us from rely­ing and depending upon any feigned friends, who do not cordially affect our Church or State, but in their hearts wish & cry, Down with it, downe with it, even to the ground: so we ought also to pray unto him to protect & defend us from all our proffessed foes, who wish and intend evill unto and against us And

5. 5 For the preaching of the word. We should heartily and zea­lously pray for the continuance of the preaching of the Gospell unto us, and that it may be encouraged, promoted, advanced, and propaga­ted more and more. Wee must re­memoer that the preaching of the word is,

1. rofitable to teach us our natu­rall condition, and the condition [Page 98]and contamination of our nature, Prea­ching is profitable in many regards. and the estate and condition where­in by nature we are. The word, let us see our sinnes, and sinfulnesse; and move us both to acknowledge our iniquities, and to grieve for them, and to repent us of them, and truly to turne from them, Esa. 58.1. Iercm. 4.9. Ezech. 3.4. and 33.1. and 2. Timoth. 4.1. And

2. Ioh. 17.3. 1 Cor. 2.14 and 2 Cor. 6.6 The preaching of the word is profitable for the attaining unto the knowledge of God. Wee are by nature ignorant of the knowledge of the true God, or at least, of that true knowledge of the true God, which is life eternall. But by the word and the preaching thereof; we are instructed in the knowledge of him. 2 Cor. 5.19. And

3. Preaching is profitable for the publication and demonstration of our reconciliation with God, by Christ, the Mediator of this our re­conciliation. And

4. It is profitable for us in cros­ses and afflictions; for by the word we are directed how to beare affli­ctions, [Page 99]how to be eased under them, and releated from them, Psal. 19.9. And

5. The preaching of the word, is profitable, for the instruction and teaching us our duties, both toward God and men, whether su­pericurs, inferiours, or equals. And

6. It is profitable for the bring­ing of us unto heaven, and the ob­taining of life eternall, Psal. 1.2. and 1 Timoth. 4.16. And therefore I may safely, and dare holdly con­clude, That whosoever is no friend to preaching, is neither friend to Church nor Common-wealth, and the lesse friend that a man is to prea­ching, the lesse cordially stands hee affected either to Church or Com­mon-wealth, and whosoever endea­vours to put powne and silence preaching, doth endeavour (as much a in him lyes) to put out the eyes of Church and Common-wealth, and to make both, blind and miserable. The Papists say, Ignoran­tia mater devotionis, Igno­rance s the mother of Religion, Wee say of Rebellion and we know, that it is [Page 100]the powerfull, and plentifull prea­ching of the Gospell which holds men in obedience, both to God and Governours. And therefore let us pray fervently for the long continuance and pure preaching thereof amongst us; and for grace to practise what is preached, and then our Church & Commonwealth shall certainly long flourish. And

6. 6. Wee must pray for peace. August. Wee must in the behalfe of our Church and Common-wealth pray for peace, it being (as Au­gustine saith) in a Stte, like har­mony in Musicke. When Bees hum most, or make most noyse in their Hives, and seeme most tumultuous, then they are in best case: but it is not thus with a Church or Com­mon-wealth, for they are best when they are most quiet and pea­ceable. Plutarch. Plutarch maketh mention of a maid who had many suiters who fell to such contention a­mongst themselves for her, tha [...] they did teare her all in peeces And thus. Nimium altercando admit [...] ­tur veritas, many disputations an­discentions [Page 101]in a Church or State, doth quickly teare it in peeces: and therefore it is necessary to pray for the peace of both. That is, to wish and desire in our selves, and to beseech of the Lord, that 1. Nei­ther the devill nor any of his in­struments may hinder, either the progresse of Religion, or the prea­ching of the word. And 2. That we may by his power and provi­dence, be saved and preserved from all persecutors, enemies, and ex­ternall foes. And 3. That neither our Church nor Common-wealth may be corrupted with any super­stition, or by any sinne; but that our Ecclesiasticall and Spirituall Rulers, may so smite with the sword of Discipline and Excommu­nication, and our Civill and Poli­tike Governours, may so use the sword of Justice; that sinne, super­stition, and schisme may be supplan­ted, and restrained, and vertue, Religion and truth maintaintd and defended. And these things wee should all begge earnestly of God.

Having thus clearely handled, Why wee must pray for the Church, and Com­mon-wealth. What wee must pray for in the behalfe of our Church and Common-wealth: it now remaines in order to shew,

Why wee must be thus carefull to pray, and bus earnest in praying for our Church and State. I answer hereunto

First, Answer 1. because wee cannot expect that either should prosper without prayer. Heaven shall cease to be, when it shall cease to runne: and men shall cease to prosper, when they cease to pray. For how can wee ex­pect a blessing from God, either upon our selves, or our Common-wealth, when wee neglect to sue unto him by prayer for it. And hence the lewes say, Druf, in Gen. Sine stationibus non subsisteret mundus; the world could not endure without standing, idest, praying, for they usually stood when they prayed: and (Gnammu­da) standing, is one of the seven names which they give to prayer. And therfore I may say to my bre­thren, as Nestor said to his chil­dren, Pray, for ulesse God helpe us, we shall all perish. Homer. The Lacedemo­nians [Page 103]custome was, not to crave any thing of their Gods, but what was of importance and great conse­qunce; saying, that all small mat­ters were to be obtained by mans industry. Now the prosperity, pu­rity, and peace of our Church and State is a matter of much moment, and therefore there is great reason that wee should all pray unto God for them. And.

Secondly, Answer 2. wee should pray for our Countrey, Church and State, because no temporall thing should be dearer unto us then our Coun­trey. I say no temporall thing, be­cause the Lord, Religion, and the truth must bee nearer and dearer unto us, then either our Land, li­berty, or lives; Homer tels us, that so deare was the love of his Coun­trey to Ʋlisses, that he preferred his native soyle lthaca, before immor­tality. Wee must not so doe, but onely preferre it above temporall things. Some define a Countrey thus, Definiti­on of a Country. It is the Region or Climate un­der which we are borne, and the common [Page 104]mother of us all, which wee ought to hold so deare, that in the defence, thereof, we should not feare to hazard our dearest lives Plato saith, There can be no kindred nearer unto us, then our Countrey. There is nothing more to be desired, then the good of our Countrey: nothing more to be af­fected then the love of our Coun­trey: For although children, pa­rents and friends are neare to us, yet our Countrey chalengeth a greater love. And therefore (as the heathen said) Happy is that death which being due unto nature, Pulchrum est pro pa­tria mori. is besto wed upon our Countrey. And therefore seeing our Coun­trey should bee thus deare unto us, there is great reason, that wee should pray for it, and our Church and State established there­in. And

Thirdly, Answer 3. because the good of the Common-wealth and Church is ours, For if (as Stobaeus saith) The profit of the Countrey ex­tendeth it selfe to every City of the same; then the good of a Com­monwealth [Page 105]and Church must in like manner be communicated and extended to every inhabitant there­in.

Tully telsus, Nemo sibinatus, None are borne for themselves onely, but also or their Countrey; and therefore if wee should seeke the good of that, before our owne gaine; then much more should wee desire and labour to procure that which is good both for our selves and Countrey, as peace, prosperi­ty, plenty, and purity are. It ar­gues selfe-love, for a man to love his Countrey, not for it selfe, but for that good which he possesseth in it: and therefore if wee love our selves, let us pray for the peace and good of our Church and State. For as the life of all the members procee­deth from the heart; so from the Common-wealth proceedeth the common good of every one, Geminianus lib. 6 de ho­mine. ca. 5.7. and upon the safety thereof dependeth the safety of all. Wherefore every one of us should labour, both by prayers and endeavours to promote [Page 106]the good of this Country. The Se­nate of Rome saluted Augustus, Sever. by the name of Pater Patriae, The Fa­ther of the Countrie: and the Ro­manes erected Images of all such as renowned or benefited their Countrey. And therefore if wee desire happinesse and esteeme a­mongst men, while wee live, and a good name, and report when wee are dead; wee should by all meanes advance the good of the Church, and Common-wealth. And

Fourthly, Answer 4. wee should pray for our Countrey, because necessity requires it; it being now taking physicke, and alwayes subject to enemies.

1. Saint Iames saith, If any be sicke, let him send for the faithfull Mini­sters to pray with him; and the prayers of the righteous, shall save the sicke. Here note, that something is there expressed, to wit, that Prayers must be made for the sicke) and some thing implyed, viz. (that be­sides the prayers of others, the par­ty must not neglect the meanes of [Page 107]Physicke) for Physicke must bee used, and then the blessing of God desired upon it by prayer, where­by the creatures are sanctified unto us. Thus should we now doe, for our Church and Common-weath being sicke, and Parliaments, and Convocations being the proper Physicke, ordained for the hea­ling, curing, recovering, redres­sing and restoring thereof; and this Physicke being now a working; we should all pray, and that power­fully, that the Lord would so blesse and assist them both, that they may be instruments of much good, both to our Church and State. And

2. Certainly, Liv. lib. 30. wee are never without some enemies or other; either home-bred, or abroad, ei­ther open or secret. Livy saith true­ly, Nulla magna livitas quiescere diu potest, si foris bostem non invenit, quae­rit domi, No Nation can long bee quiet or at peace; for if it have no enemies abroad, it shall finde some at home. Yea the devill being [Page 108]an enemy unto truth, and all true profession, Religion and worship, doth ordinarily stirre up most ene­mies, and employ most subtle, and most crafty instruments against that Countrey or Kingdome, where the truth is professed, defended, and maintained. And therefore seeing wee are assured, that wee are not destitute, or altogether with­out enemies, although wee could see none: therefore there is great cause and need to pray for the pro­tection, preservation, and pro­sperity, both of our Church and State.

Fiftly and lastly, Answer 5. wee should la­bour by prayer for the good of our Common-wealth and Countrey, because otherwise wee are worse herein then infidels, as will ap­peare by an example or two. Aristo­tle beeing at Athens, was very carefull for his Countrey, the which when Alexander had over­runne and rased, Valer. Max by letters he mo­ved him to buid it up againe. Plutarch. Dion of Syracuse, was so loving unto his [Page 109]Countrey, that he never rested un­till he had thorowly freed it from the tyranny of Dionisius. Themisto­cles being banished his Countrey, and in service with King Artaxerxes, poysoned himselfe with the blood of a Bull, Theucidi­des. in presence of all the Persians, lest hee should be com­pelled to fight against his Countrey. Livius. Ʋetruria disswaded her sonne Mar­tius from the siedge of Rome, onely by reducing to his memory, the love he ought to have to his Coun­trey. Antiochus (or as Plutarch in his Apophthegmes saith Antigo­nus) had such a care of his Coun­trey, and was so fearefull of doing any detriment, or discommodity thereunto, that hee made this or­der, That if letters came from him, or his Nobles, to the prejudice of the common good, his subjects should pocket them up, as unwittingly written. Thus wee see how the Heathen stood af­fected to their Countries; and therefore if wee would not seeme to be, or rather, be indeed worse then they, wee should be earnest [Page 110]with God by prayer for the good thereof. And thus we see the rea­sons why we ought to pray for our Chuch and State. It followes in the next place seriously to consi­der; How wee­must pray How we must so pray for our Common-wealth, that our prayers may be heard of God, and plea­sing unto God, and granted by God, and consequently profitable, both to our selves and our Countrey?

First, wee must pray with humi­lity, reverence, 1. With humility, and reve­rence. Orans consi­derare de­bet, quid pe­tit seipsum quem petit. Be rn. and feare, re­membring what we are who pray, (viz. dust and ashes, wormes, and no men) what is he to whom we pray? (viz. the King of Kings, and the Lord of Lords,) and for what we pray, viz. for the felicity and prosperity of our Church and State, which is a suite of that mo­ment, that without it wee and ours cannot be truely happy. Psal. 2.11 And there­fore wee should serve the Lord with feare, and come (or pray) before him with trembling. Faith (saith one) joyned with prayer, maketh it more forcible, but humility cou­pled [Page 111]with it, maketh it beneficiall and effectuall; as wee may see by the example of one reverend suiter, and humble petitioner, Luke 18.11. I meane the poore penitent Publicane, in whom we may observe these things, viz. 1. He stood farre off, there was his feare. 2. Hee durst not lift up his eyes to heaven: there was his shame. 3. Hee smote his breast: there was his sorrow. 4. He con­fesseth himselfe a sinner, there was his humility. And thus we see, feare, humility and reverence in him, when bee prayes. Now what was the effect of this prayer? Bernard tels us. Publicanus, qui dum non au­deret oculos in coelum tollere, ipsum coe­lum ad se potuit inclinare, id est, Whi­lest this Publicans dorst not lift up his eyes unto heaven, bee inclines and puls downe heaven unto him: For the text saith, Hee went away justified, and was made partaker of that mercy which hee praid for. And therefore let us powre forth our prayers for our Common-wealth, with a religious reverence [Page 112]and feare, and holy humility, in regard of the Lords beauty and our basenesse, of his purity and our impotency, of his power, and our poverty; and then wee may be assu­red that our prayes shall be preva­lent and effectuall with God. And

Secondly, 2. With our whole man. as we must pray hum­bly and reverently, so also with our whole man; that is, In prayer we must lift up our hands with Mo­ses, and our eyes with Stephen. Wee must pray with our tongue as David did; Exod. 17. Act 7. Psalm. 8. Iudge 5. Exod. 14. Luke 1. Lam. 3.41 Gregor. in Iob. 27. and with our heart as Deborah did. Moses could pray when hee held his peace, and Zachary when he was dumbe. And the Prophet exhorteth us to lift up our hearts with our hands unto God in the heavens: upon which words a Father gives this note. Corda cum manibus levat, qui orationem suam operibus roborat; nam quisquis orat, sed operari dissimulat, cor levat, sed manus non levat; quisquis operatur & non orat, manus leavt & cor non levat, &c. He lifts up his heart together with his hands, who both prayeth for what is good, and pra­ctiseth [Page 113]what is good; but hee who prayeth and practiseth not, lifts up his heart, but not his hands; and hee who practiseth that which is good, but prayeth not, lifts up his hands but not his heart.

Thirdly, 3. With pure hearts. if wee desire that our prayers may be powerfull and pre­valent with God, and profitable and effectuall unto our selves, and those for whom we pray, then wee must be carefull, first to purge and clease our hearts from sinne. Prayer must bee accompanied with the mortification of dead works; be­cause no Prayer can tye the will of God unto us, except first of all wee renounce and conquer our owne wils. August. de rectie. ca­thol-conver. For as no medicine can cure a wound, if the iron remaine with­in it: so no prayer profiteth his soule, which hath sinne and iniqui­ty residing therein. it is found to be true by experience, that if the Apothecarie put into his perfume the lest jot of brimstone; it poyso­neth all the other perfumes. Even thus is it with us; for our prayers [Page 114]are our incence, our hearts the perfu­mingpot, and the free our zeale, to which if wee adde but one sinne, wee infect and make unpleasing, our whole sacrifice. Gellius. And hence when Dingenes saw wicked men to pray unto God for helpe, and delive­rance, he laughed them to scorne; because hee knew that the prayers of perverse and impenitent peti­tioners were not pleasing unto God. There is a certaine serpent which before she drinkes vomits up her poyson; whereby shee tea­cheth us, to cast from us whatso­ever is impure and uncleane in us, before we powre forth our prayers unto God. Levit. 1.16. The Priests under the Law, were commanded to throw away the crop or maw, wherein the meat began to be digested; shewing that he who offers up any spirituall sacrifice unto God, should in like manner bee purged from the filth of sinne, Psal. 66.18. if hee desire that his suite may be heard: for the Prophet Da­vid saith, If I regard wickednesse in my heart, the Lord will not beare me: [Page 115]and therefore Saint Paul exhorts, 1 Tim. 2.8. that men every where should lift up pure hands. And Origen thus noteth up­on Exodus 16. Where it is said, that the Manna was turned into worm; Orig. [...]hom [...] in Exod. Post susceptum verbum, si quis peecat, efficitur ei verbum vermis. If after a man have received the word, hee sinne, the word is turned into wormes. Indeed the Lord may, (and doth sometimes) give good temporall blessings unto those whose hearts are not purged from sinne, as wee see in Ahab, 1 King. 1.29. but not spirituall: and therefore if wee de­sire, that both spirituall and tem­porall blessings should be given and granted, both to our Church and Common-wealth, then wee must labour that our hearts may bee cleansed from all ungodly lusts; and affection of sinne, and then our prayer shall be pleasing unto God, and profitable unto us. For, August. Oratio si pura sit coelos penetrans, v [...]a non re­dibit, If prayer bee pure, then it will pierce the heavens, and not returne invaine. And

Fourthly, 4. In faith we must pray in faith; as is cleare from these places, Iude 20. Matth. 21.22. and 9. 28. Iohn 14.13. and 16.24. Iames 1.6. and 1 Iohn 5.14. The doubt here to bee resolved is, What it is to pray in faith? Whereunto I an­swer.

1. To pray in faith, is to ap­prehend, and remember the pro­mises of God, contained in the word; those promises being the foundation of our faith. And

2. To pray in faith, is to ad­hibite, and give faith to the pro­mises apprehended and under­stood, beleeving that they shall be fulfilled in us. And

3. To pray in faith, is to pray in this confidence and assurance, that (according to the promises) our prayers shall bee heard, and our requests granted. Or to pray for those things which by a cer­taine faith wee hope for. Exod. 17.1 Kin. 18. Exod. 9.25. And thus Moses prayed in faith for vi­ctory against Amalech, and Elias for raine, Moses against thunder, in [Page 117]these words, I will spread mine hands unto the Lords, and the thunder shall cease Where wee see that hee pray­eth with confidence, and is assu­red that God will heare his prayer. And thus ought wee to aske in faith. and pray with assurance, that God will heare us. Here observe that there is a double kind of assurance to wit,

1. Extraordinary, which pro­ceedeth of some speciall revelation; as here Moses building upon Gods particular promises made unto him, was assured that his prayer should take effect. Now besides this there is,

2. Ordinary assurance, which is twofold; to wit,

1. When we pray for spirituall things, which concerne life eter­nall; and here the faithfull have an absolute assurance to be heard. And

2. When wee pray for tempo­rall things, where our assurance is but conditionall, viz. that God will grant us such things so farre [Page 118]forth as they are expedient and profitable for us. And therefore let us pray in faith, when wee pray, that is, 1. Let us learne the pro­mises of the word, and know what promises are made unto us in the word, that our prayers may be built upon those promises; for otherwise they are without a foun­dation. like the Citie built upon the sand. 2. Let us confidently beleeve that all the promises of the word are true; Mat. 7.20. and that if we be the chil­dren of God, they shall bee made good unto us, in the Lords appoin­ted time, and in his owne sense and meaning. For this is true faith, according to the Father, in these words, Bern. Crede quod remittuntur pec­cata, sed adde-quod remittuntur tua, non est presumptio, sed fides. Wee must not onely beleeve that the promises are true, but also apply them unto us, beleeving that they shall be accom­plished in and unto us; for this is not presumption, but faith. Then 3. In this confidence and assurance, let us pray for those things which [Page 119]are necessary, either for our selves or others; and wee shall undoub­tedly, either procure what wee pray for, or, [...] something which may stand us in as much steed, and be every way as profita­ble for us. And.

Fiftly, 5. With zeale. Wee must pray zealous­ly and fervently, if wee desire that our prayers, which wee offer up either for our selves, or our Com­monwealth, may be heard and gran­ted. For methods sake, I will here point at three things, and that very briefely; viz. 1. That we must or ought to pray fervently, and 2. How our zeale and fervour must be regulated in our prayers, and 3. That zealous prayers are very prevalent with God. Zeale is necessary, in prayer.

1. If wee desire that our prayers which wee send forth unto God, either in the behalfe of our selves or others, may bee prevalent with him, according to our desires, then wee must pray zealously and fervently. Zealous prayer must ascend, if we desire that grace may [Page 120]descend; because God is a Spirit, and therefore in spirit and in truth of the inward man, must he be served and sought unto. Now

2. How zeale must be qualified in prayer. It is worth our observation, How our zeale in our prayers is to be regulated, namely, According to the nature of the thing which we pray for. Here note, That wee ei­ther pray for temporall things, or spirituall.

First, sometimes wee pray for things which concerne our bodies, lives, and estates; and for these we must pray modestly, moderately, with a willing submission unto Gods will, and not with that ar­dour of affection, that wee desire spirituall things with all. And

Secondly, sometimes wee pray for spirituall things, now these either concerne our selves, our God, or our brethren

1. Sometimes wee pray for spi­rituall things which concerne our selves; as, For the remission and pardon of our sinnes, and the tur­ning away of the judgements which [Page 121]worthily deserve for our sinnes committed. And here wee must pray zealously, but in the positive degree of zeale. Sometimes wee pray for the quantity, measure, degree, and extent of graces: that is, that the Lord would be plea­sed, to shed abroad his grace in our soules, and to establish our hearts in grace, and to augment and encrease his grace in us more and more. And here we must pray more zealously, but yet onely in the Comparative degree of zeale: for as wee must more zealously pray for grace, and the increase thereof, then for the pardon of sinne, and aversion of judgements; so there is something else which wee must more zealously desire, then grace.

2. Sometimes we pray for spi­rituall things which concerne our God: that is, when wee pray for his glory, and the advancement thereof, and the sanctifying of his Name. Now here we should pray most zealously of all in the superla­tive degree of zeale: for the glory [Page 122]of God is to be preferred before any thing that concernes us. And therefore if wee should see the glo­ry of our God trod in the dust, or his Name dishonoured, or his truth persecuted; wee should then dou­ble, and redouble our requests un­to God, with the Prophet Elias, when hee had waged God at the stake against Baal the false God, Oh Lord heare mee, 1 King. 18 37. oh Lord heare me. Wee should say in such a case as Francis Spira said (an Advocate of Cittadell, under the jurisdiction of Venice, in the borders of ita­ly,) in a conflict which hee had within himselfe, whether he should confesse Christ or not; Cast away feare (saith he) oh my soule, put on the shield of faith, where is now thy won­ted courage and constarcy, remember that the glory of thy Christ lyes now at the stake. Yea, when we pray for those things which concerne Gods glory, wee should say as Hannibal said, who when Carthage was besieged by Scipio, sought for peace, who ne­ver before that time refused warre [Page 123]protesting that hee might with more safety have lost all his bat­tles within the Alpes, then, one at the gates of Carthage; because in those battles hee adventured no­thing but the superfluity of youth­full blood, who sought their de­stiny in the Field of Honour, un­der the Banner of Mars: but now the Common-wealth lay at the stake; and they plaid their Al­tars, religions, lives, wives, chil­dren, and estates, and all at one game; and therefore to loose once now, were to be quite undone for ever.

3. Sometimes we pray for spiri­tuall things (and I will here sub­joyne temporall) for others; as namely, for our Countrey; that is, when we pray for the peace and purity of the Church, and the long continuance thereof in peace and purity amongst us, and the ad­vancement of religion, and prepo­gation of the Gospel, and the pow­erfull and painfull preaching of the word. Or, when we pray for [Page 124]the peace, preservation and pro­sperity of this our State, and Com­mon-wealth wherein we live. Now I conceive that we should more zealously, and fervently begge these things for our Church and State, then any particular blessing or grace for our selves; because by such a Common-wealth the Lord would be more glorified, then he could be by any particular person. And thus we have seene, that we must pray zealously, and how our zeale in our prayers must be regulated. Now

3. Zealous prayers are very ef­fectuall. Observe that fervent prayers are very effectuall. Zeale in prayer is the wing which carries it up un­to God; and like Elias his Chaniot, transports us into heaven. Zeal is like the Eagles wings, whereby we mount up unto God, and like Ia­cobs Ladder, by which we ascend on high, to the most high. Zeale in prayer doth often ravish the peti­tioner into the third heavens, as Saint Paul was thereby. As trees that have taken deepe rooting, can­not [Page 125]be pulled up: so the fervent prayers of the faithfull cannot be driven backe, untll they have ascen­ded into the presence of the highest. [...]. Lord be mercifull unto me is but a short word, but it containes an O­cean of mercy, saith Chrysostome. Chrysost. hom. 5. de incompr. nat. Dei.

Although that there bee no fire in the steele, yet if wee smite it hard upon a flint, fire issues out thereof: and so if our iron hearts be heaten upon that rocke Christ by fervent prayer, either the light or fire of zeale or consolation, will issue thence. And therefore that our prayers may be fierie and fer­vent, let us remember that infinite Majesty before whom and to whom we pray: and the want of those things which we pray for: and let us feare lest the Lord should justly repulse us, for our cold and carelesse calling upon him. And

6. 6. With persove­rance. If we desire that the prayers which we powre forth may not re­turne as an abomination into our owne bosomes, but be pleasing un­to [Page 126]to God, and profitable unto our selves, then we must pray perseve­rently, or continue in prayer; un­till our requests be granted. The Oake fals not with one How, or at the first stroke; but continuall hewing, brings both Oakes and Cedais to the ground. We doe not alwayes open the doore at the first knocke, but to him, who continues knocking, we open at the last. One drop of water will not move a Marble, but continuall dropping thereupon will hollow it, at the last. Iacob wrastling with the Angell, obtained a blessing; and so every good Christian who wrastles with God by perseverant prayers shall be blessed at last, and made partaker of the thing he prayes for. Hier. s. Gan. 18.30. Abraham perseverantià suà magis magisque prae­valet, nec Deus prius codere desinit quam Abraham or are Abraham by his con­tinuance, and perseverance in pray­er doth more & more prevaile with God for first he desirs that Sodom may be spared if there be 50. righte­ous therein: then hee abates five [Page 127]of that number twice; and where he perceives that the Lord saith, Amen, or So be it, to all his requests, then he takes a greater leape, from five to ten, Lord, what if there be but 30. or 20 or 10. Wilt thou then spare it? The Lord answeres, I will And it is worthy our observation and ad­miration, That the Lord gives not over granting, untill Abraham ceaseth suing; So long as Abraham hath a tongue to pray, the Lord hath an eare to heare, and a tongue to grant his re­quests; but (as the text saith,) When Abraham gives over praying, the Lord then goes away. Iames the esse, the sonne of Ioseph, who is called the brother of Christ, and who was so like him, that in the betraying of him, for feare they should mistake, Iudas gave him a kisse; through continuall praying, had his knees as hard as a Camels hoofe. When Tyre was besieged by Alexander; one of the Citizens dreamed, that their God (or Idoll) Apollo would ruune away from them; where­upon they bound him so fast with [Page 128]cords, that hee could not stirre. Thus if our sinnes should suggest unto us, that the Lord would leave us, and lay us open unto our enemies; the way to preserve and keepe him amongst us, is perseve­rant prayers. As hee who would strike fire out of a flint, is not con­tented to strike once but often, yea untill the sparkes kindle the tin­der: so hee who desites any favour or merey from God, must not only once pray for it, but continue and persevere in prayer, untill his request be granted, and hee have prevayled with God. Let the Rea­der turne but to Luke 11. the first verse, and so forward; and Luke 18. 1. and so forward, and observe what he reades there, and then hee will not question the power and efficacy of perseverant prayers.

Thus wee have seene that our prayers must bee humble and reve­rent; and that our whole man must pray; and that wee must pray with hearts purged from sinne, and call upon God in faith, aed with fer­vour [Page 129]and perseverance; it now re­maines to shew the power and ef­ficacy of such prayers. The pow­er and offi­cacy of faithfull prayers.

If any would know what power such prayers as these have with God, and how available and effe­ctuall they are, let him observe that such prayers are profitable, both in regard of our selves and of others.

First, humble, hearty, holy, It is profi­table for our selves faithfull, zealous, and perseverant prayers, are profitable for our selves, both in regard of our soules and bodies: but I will conjoyne these together. Observe here these particulars. viz,

1. Prayer alwayes procures a blessing from God unto us. August. Oratio justi clavis est coeli, ascendit precatio, & descendit Dei misericordia. Prayer is the key of him: and therefore let but that ascend up unto God, and then the blessings and mercies of God shall descend downe upon us. But of this I treated in the first pro­position.

2. Faithfull prayer doth corro­borate [Page 130]and strengthen us unto bo­linesse, Edov. Gra­nat lib. de devot. and the workes of Reli­gion. For as a Traveller after that hee hath rested himselfe and eaten, beginneth to feele ease, and is so re­freshed and strengthned, that hee can walke further: even so prayer, which is the spirituall food of the soule, is the cause of new forti­tude and strength, to walke in the wayes of the Lord. As Sampson was without his haire, so is a man with­out prayer: but by prayer wee be­come strong and vigorous, as Samp­son was when his haire was growne. And therefore if wee desire to be fil­with with all spirituall and tem­porall blessings, then let us pray. And

3. Prayer is profitable against Sathan. As a City which is not compassed and fenced about with wals, Chrysost. li. 2. de [...]. at. easily commeth into the sub­jection of enemies, so the devill easily bringeth that soule under his dominion, which is not fenced and guarded with prayer. On the con­trary. As the roaring of a Lion [Page 131]affrighteth the beasts of the forest: so the prayers of the faithfull drive a­way sathan, according to the saying of the Latine Father, August. [...]. Math. 6. Oratio oraniti est subsidium, Deo sacrificium, daemonibus au­tem est flagellum. Prayer is a sure and and safe Sanctuary unto him that prayes: prayer is a pleasing sacri­fice unto God to whom wee pray, and prayer is a prevalent weapon against sa than, whom wee pray against. And hence our Saviour and his Apostles so often teach us to pray against this evill one, and enemie of mankind. And there­fore if wee desire to bee preser­ved from sathan, wee must pray. And

4. Prayer is prevalent against God; or it appeaseth the wrath of God, according to that saying. Flectitur tratus voce rogante Deus, al­though God be angry with us, yet faithfull prayers wil pacifie and appease him. And therefore wee are commanded to kisse the Sonne lest he grow angry, Psal. 2.20. and so wee pe­rish in his wrath; that is, wee must [Page 132]labour to reconcile our selves unto our God, by powerfull and peni­tent prayers. And therefore wee must pray both for the pardon of our sinnes, and the aversion of Gods judgements. And

5. Prayer is prevalent against our enemies; and this is the prin­cipall weapon that David fighteth withall against his. Let our enemies be forraine, or domesticall, spiri­tuall, or temporall; such as desire the ruine of our Church, or of our State, or whatsover they are; prayer is a powerfull weapon against them. Moses qui cum taceret clamabat, Ambrose. cum otiofus staret praeliabatur; sed etiam de hostibus quos non contigerat, triumpha­bat, &c. Moses cryed when hee held his peace; hee fought against his soes as he stood idle; he triumphed over them, although hee never tou­ched them; to wit, by faithfull and fervent prayer. Hence the same Fa­ther faith, Longius vulnerat quam sa­gitta, prayer will wound an ene­mie farther off then an arrow, and overtake those who are off from us. [Page 133]The Romanes in their warres a­gainst Hannibal, were driven to such want of weapons, that they were forced to goe to the Temples, and to take thence the weapons which were consecrated, and fighting with those weapons against their enemies, they prevailed, and became victorious. And thus the weapons wherewith we must principally preserve our selves, must be divine and holy, such as Ezechias drave away Senacherib withall, to wit, prayer: and such as the Christians in the primitive times principally used, namely, Preces et lachrymae, prayers and and teares: for these are both the safest and sharpest weapons we can use against any enemies. If Samuel pray against the Philistims, the Lord will smite them with a great slaughter. And if we pray a­gainst our enemies, we may expect both protection from God for ourselves, and correction, and de­struction upon our enemies. A La­dy of this Land persecuting Master Knockes, did say, she could not but [Page 134]persecute him; and yet she feared his prayers, and the supplications of those who prayed for him, more then she should feare an army of 20000 men. And indeed all the ene­mies and persecutors of the faith­full, have cause to feare: their Wea­pons being mighty, and their Protector Almighty; although themselves be infirme and weake; as is evident from Psalm. 27. from 7. verse, and so forward.

6. Num. 15.38.29. Prayer is profitable for us, because it draweth downe God un­to us; or because thereby we mount up unto God. The Jewes were commanded to weare frienges upon their garments; for which cause they were called (Calcoth Tephilim) Garments with wings; and hence Elisha was called Elisha cum alis, Elisha with wings. because he wore the coate of re­membrance, which had foure fringes hanging downe at the foure wings of it (Arbham eamphah) Foure wings; and this garment was called Talith, A winged coatc. Because hee used still these wings, to put-him in mind of [Page 135]prayer, which are the golden wings of the Dove, (say the Rabbins) which carry us up to heaven. Prayer is the chaine, whereby intending to draw God unto us, we are drawne unto him: even as the rocke drawes the Marriners unto it; when they pull with all their force (the An­chor being fastned thereunto) as though they would hale it unto them. Or suppose there were a chain reaching from earth to heaven, and fastened in heaven, he who would climbe up thither, thereby, must draw the chaine, as though he would pull heaven downe unto him, when the truth is, it is he who is raised higher & drawn nearer unto heaven. even thus we by prayer labour to draw downe God unto us, but are indeed thereby drawne unto God. And thus we see how, and wherein prayer is profitable for our selves. Now

2. Faithfull, fervent, Prayer is profitable for others and pure prayers, are profitable also for o­thers: or others are sometimes be­nefited by the prayers of the faith­full. [Page 136]I dare not here goe so farre as the Papists goe, who tell us that the prayers of Gods children, are ef­fectuall for the dead; and give us proofe thereof in Saint Dunsiane, who understanding that the soule of King Edwine was to be carried into hell, never gave over praying for him, untill he had freed him from that danger, and transferred him into the coast of penitent soules. I dare not (I say) say thus, but I dare boldly say, that prayer is profitable for the living, and that in diverse regards; as for example,

1. The faithfull by their pray­ers, have procured raine for other. Iustin Martyr tels us, that when An­tonius the Philosopher, had by the prayers of the Christians, obtained a plentiful rain, for the releeving of the army over which he was; he writ a letter unto the Senate of Rome, that the Christians had most pow­erfull and prevalent weapons, to wit, prayers unto God: and there­fore he perswads the Senate, to de­sist from the persecution of the [Page 137]Christians, [...] &c. lest (saith he) they fight against with these potent weapons. And thus we see Elias procures raine for Ahab, by prayer unto God. And

2. The faithfull by their prayers sometimes procure health unto the sicke: according to that of Saint Iames, the faithfull prayers of the Saints, shall save the sicke. And I conceive that the Apostles in their mirrculous Cures, used prayer. And

3. Bartholomew the Apostle, Marullus. by his prayers, restored the distracted daughter of Polemius King of India, to her former sences. And.

4 The faithfull have benefited some by their prayers, by procu­ring thereby the destruction of their enemies. Thus King Oswald a Chri­stian by Prayer unto God, obtained victory against Cadwallo, and Penda, the Britaine Kings, who came a­gainst him with a mightie host. And hereby he benefited both him­selfe, and his army. Aurelius Antoni­us the Emperour, in his expedition [Page 138]against the Germanes, had in his ar­my a legion of Christians, who by their prayers unto God, obtained raine for the refreshment of his ar­my, when it had almost perished for lacke of water: and not onely raine for the good of their friends, but also fearefull thunder and light­ning upon the head of their ene­mies; whereupon, the Emperour ever after called that band

The thundring band. And

Lastly, Genes 20. [...]. the faithfull by their prayers have preserved others from the wrath and judgement of God. Abraham by his prayer preserves Abimelech. Moses by his prayers often delivers Pharoah from the judge­ments of God. And when the Plague was begunne among the Israelites, Numb. 16 by the prayer of Moses, and sacrifice of Aaron, it was staid. But above all remarkeable to this purpose, is Exod. 32.10. God threa­tents to destroy the stubborne and superstitious Iewes, but Moses prayes for them: whereupon the Lord saith, Let me alone, that I may [Page 139]destroy this people. Dei potentiam servi preces impediebant. The prayers of Gods Children (saith Hierome) a­bate the edge of his power. Liga­tum habent sancti Dominum, ut non puni­at, nisi eum permiserint ipsi. The Saints (saith Bernard sweetly) have the hands of God so fast manacled, by their prayers, that he cannot powre out those judgements upon the wicked which they deserve, except they will give him leave, by ceasing to pray for them. And therefore seeing our prayer is prevalent and powerfull, both for our selves and others; Philip. 4.6 Let us in every thing by prayer and supplication, make our request knowne unto God, as Saint Paul commands us; and Pray for the peace of Sion, Psal. 122.6. and the prosperity of our Church, and the preservation of our Common­wealth; all crying with one tongue, and one heart, either with the Pro­phet here in my text, Psal. 28.9. Save us O Lord with thy right hand, and heare us; or with the sam Prophet elsewhere, as it is put in English meter.

Amen.

[...].