AFter a narration of Israels sinne in the sixe first Verses of the Chapter we finde: First, the Lords complaint of them unto Moses. 1 For their wickednesse in generall, v. 7. 2 For their idola­try, 1. in making an Idol, 2. in worshipping it, 3. in ascribing their deliverance unto it, verse 8.

Secondly, we have in my text a fearfull commination of their utter ruine. Wherein observe these three generall parts.

• 1. The preface prefixed, And the Lord said unto Moses.
• 2. The ground of the threatning, ( I have seene this people, and behold, it is a stiffe-necked people.) Wherein observe,
  • 1. The compellation, ( this people,)
  • 2. The Lords manner of taking cognizance of their sinne.

First, his view, ( I have seene this people:) Secondly, his censure, ( it is a stiffe-necked people:)

Thirdly, the sinne whereof he finds them guilty, namely obsti­nacie, metaphorically expressed ( it is a stiffenecked people.

Thirdly, the forme of the threatning. Now therefore let me, &c.

1. The judgement denounced, namely the utter ruine of that Nation: first, the cause, the Lords wrath: secondly, the effect, the Nation consumed.

[Page 2]2. The exception of Moses out of the threatning implied, with a gracious promise expressed; the Lord will not onely save Mo­ses from perishing in the common calamity, but he will make of him a mighty Nation.

3. An intimation of the onely remedy to stay the hand of God from destroying this stiffe-necked Nation, namely, Moses his medi­ation, Let me alone that my wrath may waxe hot, &c.

1. The preface tels us that the Lord had no sooner entertained a purpose to destroy this Nation, but he presently acquaints his servant Moses with it; which being compared with his dealing with others of his servants▪ in like case, affords us this instru­ction.

Indeed the wicked are suddenly destroyed, Pro. 29. 1. and brought to a fearfull end: Psal. 33. 18 for either, first, the judgement falleth suddenly upon them, like a net upon a bird, Hos. 7. 12. without any precedent no­tification given: or secondly, without any foregoing expectation of it; all warnings notwithstanding, they securely goe on, Pro. 22. 3. and are chearfull, like Agag, thinking the bitternesse of death is past, when presently hewen in peeces: 1 Sam. 13. 3 or thirdly, without any precedent preparation for it, like those foolish Virgins in the Gospel, though they expected the Bridegrooms comming, yet when he came, were unprepared, and their Oyle's to seeke. Mat. 25. 18 So that either through want of precedent notification, or expectation, or preparation, the judgement is either sudden in it selfe, or at least sudden to them.

But for the Lords owne servants he useth to acquaint them with the approaching judgement before it comes, and that not onely his servants the Prophets, that are neare him, (as he never hideth any such secret from them) Amos 3. 7. 1 Sam. 3. 11. But all his servants in ordi­nary, as Lot, Abraham, Noah, and others.

The Lord doth not now ordinarily discover future judgements by divine revelation, as of old.

Neither onely by their foregoing naturall causes.

For so every intelligent man and discreet Statist, by an eye of reason, may foresee the ruine of a Nation, like a storme in the clouds, by such evils as in their intrinsecall nature, are destructive to a State, and brings its ruine by way of naturall causation: every [Page 3] effect being virtually in its proper cause before the actuall produ­ction of it: as 1. Divisions in a Church or State, like the oppo­sitions of the Planets, are of dangerous consequence, and make way for civill warres, as the Jesuiticall faction well know, which makes them so industrious in sowing the seeds of dissention in Church, State, Parliament, City, and in all parts of the Kingdom, expecting that a Kingdom or City divided will not long stand. Mat. 12. 25 Gen. 18. 17. Heb. 11. 7.

2. Generall misapprehension and misconceits of the Fathers of a Countrey, when men looke upon them as destroyers, who are the maintainers and upholders of it; it is a dangerous symptome when a disease so seazeth upon the braine, that the sicke man looketh up­on his Father and Brethren, as enemies comming to kill him, whose onely desire and care is to recover and save him.

3. When through the covetousnesse and ambition of some, and partiality of others, things are so carried in a Church or State, that worth is neglected, and worthlesse men advanced: Ec. 10. 6. 7. when the wise Counsellor and valorous Captaine (the strength and stay of a Kingdome) are taken away, or taken off, and children set to rule over men: Isa. 3. 1, 2. 3, 4. & 19. 11. when all creatures are out of their proper place, and in a motion contrary to their naturall principles, this must needs be a fearfull signe of approaching ruine.

4. Licentiousnesse, sensuality and luxury take away the heart, Hos. 4. 11. effeminate mens spirits, infatuate a people, and make them neg­lective of their owne private, and of the publike good; and a bo­dy thus filled with excrementitious humours, cannot be far from some dangerous sicknesse.

A Nations ruine, by these and the like evils, is discernible by reason, as procuring it by naturall causation.

But the Lord foresheweth the ruine of a Nation to his owne peo­ple in speculo verbi, and by an eye of faith it is discernible by pa­rallel cases, and upon spirituall grounds in the Word of God.

As first, he sheweth the casting out of a Nation, by its fulfilling the measure of sinnes and provocations of divine Majesty; Gen. 15. 15. when the sinnes of it are great in themselves, great in Gods account by manifold aggravations universally spread over all sorts of people, men hardened also under the meanes of grace: by heapes of wrath ( n) Rom. 2. 5. Dan. 5. 5. so laid up, the Lord foreshowes a day of wrath at hand.

Secondly, by prodigious sinnes, mira, if not miracula, God with his owne hand (as it were) writing the ruine of a Nation, as he [Page 4] did Belshazzars, on the wals of the great house of the world, which though the wise men of Babylon by all their Art could not un­derstand; yet the Lords Daniels can read and interpret them, by helpe of the Word, as letters written in unknowne Characters, cannot be understood without a rule from the Writer.

I might instance in other particulars, as the Lords making way for his judgements, by taking away of the righteous, or with­holding their prayers. But of this anon.

Now the Lord gives such cleare notice, that howsoever blind Balaams will not see the sword that is before them, yet as Solomon saith, the prudent Christian foreseeth it: Prov. 22. 3. and that not only when it is so neare, that obvious to sense, or discernible by reason in the naturall cause of it: but while it is afarre off, (as St. Peter speaks) 2 Pet. 1. 9. Zeph. 2. 1. in fieri, not in esse, in the wombe of Gods threatning before it comes forth, and onely discernible by an eye of faith.

And indeed though the judgement be future, and at present in­visible, as being not yet existent, yet by faith it is made as evident, and certaine to the faithfull, as if this tragedy was now acting be­fore their eyes, as the Apostle speaketh, Heb. 11. 9. Noah by giving credence to divine warning, 120. yeares before the stood came, saw the windowes of Heaven opened, the fountaines of the deepe broken up, the raine falling, the waters rising, all crying, Helpe, helpe, we perish, we sinke, we die.

The reasons why the Lord is pleased to discover his purpose, may be these.

Reas. 1 First, To grace his people, that the world may see, that howso­ever they account them as the worst of men, and the off-scowring of all things, 2 Cor. 4. 13 yet they are privy counsellers to the great King, and he reveales arcana imperii, his secrets to them. Psal. 25. 14

Reason 2 Secondly, That Ministers publikely, and others occasionally, should warne the world to flye from the wrath to come, as Eliah did Ahab, saying, there is aboundance of raine comming, and therfore up to thy Charriot and flye for shelter. 2 King. 18. 4

Reas. 3 Thirdly, That Gods servants might prepare aforehand against the storm, either to get shelter from it, or else to provide Cordials before to refresh and support them in it.

Uses. This truth, First, should raise our esteeme of Gods servants.

Secondly, Comfort and encourage them.

Thirdly, Teach all to make a right use of these warnings.

But the time hastens mee to a second observation, namely the Lords manner of taking notice of their sinnes, in these two parti­culars mentioned. First, his view, I have seene this people, contempla­tus sum or consideravi, as Ʋatab. renders it, or notum est coram me, as the Chald. Paraph. hath it, i. e. he so considered of them that he had a cleare sight and full knowledge of them. Secondly, his censure, it is a stiffenecked people.

Howsoever the Lord be an infinite omniscient essence above time, no prius and posterius with him, although he doth not draw forth one thing by and after another, as man doth by discursive reason, but sees all things unico simplici intuitu, by one simple intuitive Act, yet is the Lord pleased to use this Anthropopathie, to hold out unto us this golden rule to be observed in judging either of per­sons or of things, opinions or practises, whether those be true, or these good, which I shall propose to you as my second Do­ctrine.

Doctr. 2 In judging we ought first to enquire and see, and then accordingly deter­mine.

The like rule we have laid downe by Saint Paul, Try all things, finde out the truth, and accordingly determine for that which is good, and against that which is evill: 1 Thes. 5. 21. 22. And excellently by our Saviour in the seventh of John. The Pharisees being much of­fended at his healing the man upon the Sabbath ( Joh. 5. 8.) he ha­ving Joh. 7. [...]4 in the 21, 22, and 23. verses of this chapter justified his Act, and strongly proved, that howsoever it might looke like a breach of the Sabbath, and was by the Jewish Prelates condemned as a breach of it, that yet indeed it was not, at last he addes this ge­nerall admonition, yet with reference to his owne particular, that they should not judge of his act by the shew and face of it, and that they should not looke at his meannesse that stood for it, nor the Pharisees greatnesse that condemned it, but examine it by the rule, Judge not according to appearance, but judge righteous judge­ment.

First, For the negative part of the rule, [...], the word signifies the face or countenance of a thing, and his direction is negative for that, not according to appearance.

Secondly, For the affirmative, judge righteous judgement, [...], the word [...] here translated righteous signifies ac­cording to Arist. such an exact division of a thing that each part [Page 6] hath neither more nor lesse then its true proportion: so that to judge righteous judgement is to give each thing its true estimate: Arist. Eth. l. 5. c. 7. and this is to judge according to truth, as Saint Paul, Rom. 2. 2. and what is right, as our Saviour speakss. Luk. 12. 57

Judgement is the determination that the understanding by dis­course maketh of a thing.

Now indeed rash, usurped or unjust judgement is condemned as sin­full, 1 Joh. 4. 1. 1 Thes. 5. 21. 1 Cor. 10. 15. but judgement it selfe allowed as lawfull, yea commanded as necessary; and not onely to enquire and examine (this even the Papists allow to every man) but also to determine: and that not onely for publicke persons, Magistrates in the State, Ministers in the Church, but even for private persons also: indeed the judge­ment of supreame authority belongs to God, and the judgement of B. Daven. in prae­lect. de Iud. con­trov. ministeriall and subordinate power to publicke persons; but the judge­ment of practicall discretion belongs unto every private Christian: and that not onely concerning persons, but things also: alwayes for the manner observing this rule, first to enquire and see, and then to determine.

First, in judging of persons, and actions in reference to per­sons.

Rumours and probabilities are ground sufficient for a cautelous jealousie, our Saviour would not trust the Jewes, because he knew what was in them, Joh. 2. 24, 25. though we cannot looke into the heart, and see what particular projects and designes are there, as Christ did, yet we know there is corruption enough to warrant a cautelous jea­lousie where there is an appearance of evill: and yet we must not peremptorily determine but upon cleare grounds, of pregnant testimony, or strong presumptions: this the Lord teacheth by his owne example, he would not proceed against the Sodomites upon the crye that came up; but he would first goe downe and see: Gen. 18. 21. Deut. 13. 14. and wee have it given in precept in the 13. of Deuter. for publicke ju­dicature, and I conceive it holds as well in private censure, that we diligently enquire before we determine.

Now because man cannot see as God doth, for he lookes directly on the heart, 1 Sam. 16. 7 and so judgeth of it; Jer. 17. 10 but man cannot, ther­fore he is to finde out the heart by words and actions: as the natu­ralists judge of the forme of a thing by its qualities and operati­ons; so we of the habit of the heart, by its constant and naturall productions, as of a tree by its fruit. Mat. 7. 20.

The Apostle tels us, 1 Tim. 5. 24. some mens sinnes are open before­hand and goe before unto judgement, and some mens follow after: 1 Tim. 5. 24. some conjecture, that at the last Judgement such as are eminently good, or notoriously bad, shall not come into the judgement of disquisition or examination, but onely come under sentence, namely Aq. sup. q. 89. the judgement of retribution: and the like course may we observe in censuring, as for such as are eminently good, or notoriously bad, the best of the good, and the worst of the bad, there needs no great inquiry concerning them, before we censure, but for the two middle sorts, the best of the bad, and the worst of the good, here it is hard to discerne betweene the precious and the vile; Jer. 15. 19 and therefore of such we are diligently to enquire before we censure.

As some persons, like the Moone at the change, seeme to have lesse light and worth in them then indeed they have, little in the eye of the world, much in the eye of heaven. So others seeme bet­ter then they are, like blazing Starres, that make a great show, and looke as gloriously as any starres in the heavens, and yet no starres, but stinking meteors. Also there are aggravating and ex­tenuating circumstances, making the good or evill, more or lesse in Gods account: and therefore if we would make a true estimate of men and their actions, we must diligently enquire before we cen­sure.

In judging of things we ought to judge secundum quod sunt, but in judging of persons, or actions in reference to persons, it is not alwayes so: indeed in re comperta, in a case that is evident, it's e­qually an abomination to the Lord, to justifie the wicked person, or action, as to condemne the just. But in re dubia it's otherwise, for here ( c) Prov. 17. 15. Aq. 2. 2. q. 60. the rule holds, dubia in meliorem partem sunt interpretanda, charity to the person should sway the judgement, though not absolutely to determine, yet to thinke him good whom we doe not know to be bad. 1 Cor. 13. 7.

2 Secondly, in judging of things, tenents, or practises; we ought not to take things upon trust, but our selves to examine and de­termine of them.

First, We must not judge according to appearances.

Now appearances are

• 1. personall
• 2. reall.

First, A personall appearance is that estimate which the quality of the persons opposing or maintaining an opinion or practice, [Page 8] hath brought upon it: We are not to judge what kinde of crea­tures the Moone and Starres are by that luster and splendor that the Sun hath cast upon them, for then we shall judge them far more glorious creatures then they are. As we are not presently to im­brace and cry up an opinion or practice, because good men stand for it, and bad against it, as if all were good which Nero perse­cutes: so neither are we to cry downe a tenet or practice, because good men are against it, and bad men for it.

Indeed this is enough to raise a suspition upon an opinion or practice, and to cause a more strict scrutiny and enquiry into it, yet this must not sway our judgement, but without al regard of the persons for, or against, indifferently weigh the action: judge not according to personall appearances.

Secondly, there is a reall appearance, which is the superficies, the suprema facies, or countenance of a thing: Now error is somtimes cryed up in truths apparel, and vice in vertues colour, as Jacob was blest in Esaus garment: Gen. 27. 27. and sometimes truth is cried downe under an appearance of errour, and if not vertue, yet a thing in its nature indifferent under an appearance of evill, as good Jehosaphat was made at, and endangered in wicked Ahabs ap­parell. 2 Chro. 18.

Now indeed a thing indifferent both in its nature and use, though not intrinsecally evill; yet because it lookes like a sinne, and carries the face of evill, it ought to be declined, Abstaine from all appearance of evill. 1 Thes. 5. 22.

It is also true, that things in their nature indifferent, yet carry­ing an appearance of evill, in respect of scandall, should not by au­thority be imposed, and so be made necessary in their use.

But in as much as the outward face and appearance is not al­wayes sutable to the intrinsecall nature of things, we are not to be swayed in our judgements by that.

But setting all appearances personall and reall aside, we are to search into the nature of things, and to examine them by the rule, that so we may give each thing its true estimate, and judge righte­ous judgement.

Now that we may rightly determine, three things are required, 1. A right rule to jude by, 2. A right qualification of the persons judging, 3. A right application of things to the rule.

The rule to try all opinions and practises by, is the Word of God. [Page 9] There are indeed divers subordinate rules: as▪

1. The Lawes and legall Commandements of authority; personall com­mandements they impose on us, as they are men, legall as Magi­strates; 1 Per. 2. 13. Acts 5. 29. and by these all persons that are under them, are to be re­gulated in their practice, so far as they may without disobeying God in his Word.

2. The example of Gods people and custome of the Church of God, is in some cases a rule to direct us, and hath vim legis, as Aquin. speaks: B. Andr. 1 Cor. 11. 16. and therefore there being a controversie at Corinth whether wo­men should be uncovered, or men covered in the Congregation, the A­postle seemes to referre them to the Churches custome, as a rule in things of so low a nature, and not determined in the Word, and by it to conclude and determine for, or against a thing according­ly.

A third rule is each mans conscience, and to this the Apostle re­fers 1 Cor. 11. 13. the Corinthians, Judge in your selves what is right: Now conscience is so farre a rule, that if we doe any thing against it, we sinne: and yet if we be guided by conscience, and that erres, and leads us from the rule of the Word, we sinne too; an erring conscience cannot excuse à toto, though it doth à tanto, though it doth extenuate, yet not annihilate a sinne. And here we may take notice of a two-fold mistake amongst men. Sometimes a groundlesse fancie is taken for conscience, and sometimes the bent of the heart and will: men sup­posing conscience to be for, or against a thing, when indeed it is either a meere fancie, without ground either of Scripture or rea­son: or at least the heart and will, by some engagements, is bent and setled that way.

Now all these are but secondary rules, and are to be regulated by the Word, the Word of God is the primarie rule whereby as all opinions and practices are to be tried, in as much as the truth of those, and goodnesse of these consists in conformity thereunto: so also all those secondary rules are to be regulated and tried by it, as all weights and measures by the Kings Standard, they being no further rules to us then they are agreeable thereunto: therefore the Prophet Isaiah refers all to this rule, to the law, to the testimony, Isa. 8. 20. no light unlesse according to this rule, this is the ballance of the Sanctuary, the touch-stone to try all rules, all opinions and practi­ces by.

2. For the qualification of the persons judging, they must be trans­formed [Page 10] and renued in the spirit of their minds, their understandings en­lightned, Rom. 12. 2. and their hearts sanctified, or else they can never try and determine what is that good and acceptable will of the Lord. They 1 Cor. 10. 15. 1 Cor. 2. 15. must have gracious and spirituall hearts, as well as cleare under­standings, as the Apostle sheweth.

And indeed every godly enlightned Christian, though not of such intellectuall strength, as to be able to judge of all theologi­call truths, yet is of such understanding, that through the helpe of Gods Spirit, he is able to judge of those fundamentall divine truths, which are of absolute necessity by an actuall explicit faith to be beleeved unto salvation.

If the eye be dimme, dusty, or distempered, it maketh not a true report of things to the understanding; so if the person judging be not rightly disposed, either through darknesse in the understan­ding, or corruption in the heart, he cannot judge righteous judge­ment.

There are two things that hinder right judging, prejudice and passion.

1. Prejudice: the eye must be free from colours, the palate must be insipide: Intus existens prohibet alienum: if the eye be infla­med, it makes the whitest thing seeme red, and if the palate be bit­ter, it makes the sweetest thing tast so; if a man be prepossest with an opinion, he comes like a Jury-man resolved upon his verdict, before he heares the cause.

The second thing is Passion: troubled water never represents the true image of a thing; facile credimus quod volumus, vel quod timemus, the heart hath so great an influence upon the understanding, that we are apt to beleeve what we desire, or what we feare; and there­fore it is said that a gift blinds the eyes of the wise, a gift drawes the Exod. 23. 8. heart to the giver, and affection works so upon the understanding, that it puts out the very eye of judgement, and makes even a wise man to thinke he sees that, which indeed he doth not.

Now therefore as when a man would exactly view a thing, he wipes his eyes that no dust or water may hinder sight, so should it be our care to put away all passion, and prejudice, that we may judge rightly.

Thirdly, there is required a right application of the thing to the rule.

1. We must with care and study examine the opinion or practice in question: examine it as Joseph did his brethren, very strictly, [Page 11] concerning its father that begot it, its brethren and associates, Gen. 42. vers. 7 9, 10, 11. whence it came; and what the end of its comming, if not to pre­judice the State? turne it, and looke upon it every way, in its causes, nature, concomitants, effects, and consequences, yet wari­ly distinguishing betweene proper and accidentall effects.

2. That with much humility and selfe-deniall, we seeke to the only wise God, that he would present his truth, and make it clearly Prov. 20. 27. shine before us, that he would heale our understandings that we may see it; and by his Spirit guide our thoughts, and so lead us Joh. 16. 13. into all truth.

Ʋse. This Doctrine first discovers unto us the cause, that we have so many errours in the Church, like Tares among the Wheat, sown by that envious man, like the Frogs of Egypt, creeping into Matth. 13. 25. every house, surely it is because men judge according to appearance; this act lookes like idolatry; this forme of government lookes like the Antichristian; this opinion, or that way, such and such holy men are for: thus whiles they judge according to personall, or reall appearances, they judge not righteous judgement.

2. It discovers the cause whence it comes to passe that learned and godly men do often meet and dispute, yet cannot agree upon a right determination, they have light, and no doubt look through the mist of appearances, into the very nature of things; yet per­haps there may be passion or prejudice to sway: or else they may be too full of selfe, selfe-ends, looking at the credit of victory, rather then the beating out of truth: or perhaps selfe-conceit and selfe­dependance, Prov. 3. 5. leaning too much to their owne understanding: and then no wonder if they judge not righteous judgement.

3. It discovers the reason why we have so many misconceits, and evill censures of our Worthies in Parliament, and in our Ar­mies, men shooting the arrowes of harsh censures, out of the Bow of a proud heart, even against these Starres. Surely for the most part, the reason is, because they censure before they see, and speake Jude v. 10. evill of what they doe not understand.

So I come to the third point, the compellation, ( this people.) The Lord was wont to looke upon Israel as his owne, as Exod. 3. Exod. 3. 7. Exod. 7. 16. I have seene the affliction of my people, and Exod. 7. Let my people go: but now their idolatry hath caused a variation of title, now he will not owne them, but lookes upon them as strangers, populus meus is now become populus iste. Whence we may infer,

Doctr. 3 That Idolatry dissolves a Church, unchurches a people, and breakes that bond of relation betweene God and them.

For the clearing of this proposition, I shall endeavour to shew two things.

• 1. What it is that constitutes a visible Church.
• 2. How, and in what respect Idolatry dissolves it.

1 First, the profession of Christ, in the use of right ordinances, doth constitute a visible Church, and difference it from all other societies: and so it did even before Christs Incarnation, though more obscurely then since.

As the true mysticall union of the faithfull with Christ, and among themselves, is the forme that gives being to the invisible Church: so an externall union by profession (not publikly con­tradicted by their owne opinions and practices, as in the Papacie) gives being to the visible Church; as may be collected from Mat. 16. 18. Matth. 16. 18.

Now this profession of Christ, and of a people to be his fol­lowers, must not onely be verball, but reall: and consisteth in the setting up of his ordinances, either by a Law, or by generall sub­mission unto them, and attending upon him in the constant use of them: I say in the use of all the ordinances, habitually, and in the actuall use, of such of them, as they are capable of.

I doe not meane those inferiour ordinances of magistracie, marriage, &c. But those sacred ordinances of preaching the Word, celebration of the Sacraments and prayer, which the Lord hath ordained and instituted as to be part of his worship; so also to be the proper, mediate, ordinary meanes of conveying the begin­nings, and encrease of all saving grace unto the soules of men.

Indeed the right manner of using these ordinances, with those helps of discipline, government, &c. requisite to make the ordi­nances, the more to put forth their strength, and so the more ef­ficacious to us; these I grant to be necessary to the well-being of a visible Church, but the ordinances themselves, I conceive to be of the very essence, and being of it: no visible Church without them, and that a true visible Church which hath them, as afore specified.

And hence it is that the Prophet cals the whole Nation of the Jewes professing themselves to be his, in the use of his ordinances, the Lords flock, in reference to those that were truly so, the deno­mination Jer. 13. 17. there following the better part: and the Lord cals the [Page 13] people of Israel his sonne, and such they were, though not by spi­rituall, Exod 4. 22. Hos. 11. 1. yet by externall adoption: and so they are called his spouse, as being married unto him by an externall covenant and stipula­tion. Ezek. 16. 8.

And as by effectuall calling, there is a reall dedication of the soule to Christ, and so an actuall admission into the invisible Church: so by Baptisme, we are given up to Christ, by an exter­nall dedication, and so admitted into the universall visible Church: and thereby are united to Christ, and one to another, by mutuall covenant, if not actuall, and formall, yet vertuall, and interpre­tative, and thereby also made members of particular visible Churches, nationall and congregationall.

2 Now secondly, as the profession of Christ in the use of right or­dinances (as aforesaid) doth constitute a visible Church, so idola­try in setting up by a Law, or by generall consent, and submission, a creature to be worshipped terminatively in stead of God, or rela­tively, intending or pretending to worship God by worshipping that creature, this dissolves a Church.

An instance of this we have in my text, this people having set up an Idol to worship, though they intended not to terminate their worship in the Idol, but to worship the Lord by it, as vers. 5. yet for this, the Lord speakes of them as a people cast off, Exod. 32. 5. and at present would not seeme to owne them. And howsoever that Nation untill Christs incarnation had a peculiar priviledge, which no other Nation could challenge, in respect of Gods abso­lute covenant made with them; and so were not de facto, at least on Gods part, unchurched, he having not pronounced the sen­tence of divorce upon them: yet their sinne, both in respect of their demerit, dishonouring God in so high a degree, and also in respect of the intrinsecall nature thereof, as having thereby forsaken the Lord, and taken a strange God: This sinne, I say, on their part did by breach of covenant actually unchurch them, and on Gods part, it did de jure, unchurch them: and de facto, had unchurched any other Nation whatsoever: And during their continuance in that sinne, they had forfeited their right, lost the comfort and sense of that relation betweene God and them: neither could o­thers that were unacquainted with that absolute covenant looke upon them as Gods Church any longer.

Now as our Saviour yeelds, that the Jewes though they had [Page 14] nothing of God in them, and were none of his spiritually, but Joh. 8. 37. 39. 41. the children of the Devill: yet living under right ordinances, they were members of the true visible Church, the sonnes of Abraham and of God, by externall sonship: so also the Jewes confesse that if they were children of fornications, ( i. e.) members of an idola­trous Church, they were broken off from God, and none of his sons, no not by externall adoption.

Indeed superstitious additions to the ordinances, or an erroneous way and manner of using them, are sins of an high nature, and in a sense the taking of Gods name in vaine, in hindering the ordinan­ces from attaining their true and proper end, namely the honou­ring of Christ, and edification of his people, at least in that degree as otherwise they might.

Yet as I conceive, such superstitious additions and errours in the manner of using the ordinances, cannot amount to a setting up of an Idol, and so dissolve a Church. Though the wife be a blas­phemer, and guilty of the grossest sinnes, yet a wife still, adulte­ry onely breakes the marriage bond, so only Idolatry breakes that bond of relation betweene God and a people. When rebellious Israell had played the harlot, and would not repent, but conti­nued obstinate in her Idolatry, the Lord gave her a bill of divorce­ment Jer. 3. 8. and cast her away.

Use. Now therefore it nearely concernes a people, of all other sinnes to beware of Idolatry and idols. 1 Joh. 5. 21 As we have cause to be humbled for the Idolatry that hath beene committed in the Land, lest it becomes ours by consent, so for time to come with detestation to cast it utterly out of the Land. Isa. 30. 22. Yea to remove all appearances of it, a true Church; like a modest woman, should not endure a whorish dresse: Yea and to remove all occasions of Idolatry, though not formally so, not gradus in re, yet if it be gradus ad rem, any occasion, helpe, or step to it, put it farre away, Job. 11. 14. and so keepe the Kingdome farre from an evill matter.

In the fourth place be pleased to take notice of the nature of Is­raels sinne, and the judgement denounced against it.

First, their sinne is obstinacy, metaphorically set downe (they are a stiffenecked people.)

First, By necke is meant, the heart or will, as Zedekiah stiffened his neck and hardened his heart, 2 Chro. 36. 1 [...]. which is all one; as the neck of the Oxe beareth the yoke, and so drawes in the Teame; so should [Page 15] the heart beare the yoke of Christ, and goe on in his wayes.

Secondly, By stiffenesse or hardnesse of the heart, is meant the settled strength of the will to goe on in sinne. And when once it is so set,

First, the heart becomes impenetrable, like Pharaohs, nothing can pierce it, Exod. 7. 23. either with feare of sinne, before it is committed, or with remorse for sinne when it is committed; but is fearless and senslesse. Isa. 28. 15. Zep. 1. 12.

Secondly, the heart becomes also inflexible and unalterable, like the Adamant stone, Zach. 7. 12. nothing can worke upon it, or bring it into a better forme: No washing can make this Blackmore white. Jer. 13. 23

Indeed, first, there is a naturall hardnesse which we bring with us into the world, Isa. 48. 8. a child though it hath a tender body, yet it hath a hard heart.

Secondly, there are some remainders of this hardnesse in the hearts of the best, even of Christs owne disciples, Mar. 6. 52. but this is partiall, and but for a time. But when this sinne comes to the height, and is totall and finall, the heart fully and unalterably set to doe e­vill, Eccles. 8. 1. then it properly denominates a person or people obstinate and stiffenecked.

This hardnesse is partly habituall voluntarily procured; and that,

First, by long and frequent committing of sin: Neh. 9. 29. acts encrease habits, and indispose the subject to receive contrary habits: thus the heart becomes like the high way, so hardned by the often pas­sage of sinne, that no seed will enter. Mat. 13. 4.

Secondly, by long standing out under the meanes of grace: like the Tortoise which floats so long upon the water, untill the Plin. beames of the Sunne have hardened its shell that it cannot sinke, so living long in sinne under the Sun-shine of the Gospell, the heart becomes so hardened that it cannot repent. Rom. [...]5.

This hardnesse is partly also penall, and judiciall: The Lord for their sinnes, so many, and so long continued in, and for re­fusing of grace offered in the meanes, in his just judgment gives men up to Satan, and to their owne hearts lusts, letting them loose upon them, and so their hearts become fully obdurate.

This is the nature of their sinne, but in what degree and how generally spread, we cannot exactly determine.

Secondly, the judgement denounced, is set downe in a metapho­ricall expression, and implies that the Lord was ready by some se­vere judgement to consume that people; his anger growne hot even to fury, like an enraged Lyon, ready to teare to peeces and con­sume.

From the sinne and punishment, the doctrine which ariseth is this.

Doctr. 4 That obstinacy in great and grievous sinnes, under effectuall meanes, is usually the immediate forerunner of ruine: it is a token that the Lords anger is hot against a Nation, and ready to breake in upon it by some con­suming judgement.

I desire to instance in an example or two. In the 13. of Jere­miah Jer. 13. by a linnen girdle hid at the river Euphrates untill, it was rotten, Ver. 10. the Prophet shewes that the Lord would cast the State out of his sight untill it was consumed, verse 10. Now because they presu­med of safety, that either through the wisedome of their State, or at least that by their cunning, each private person would make some shift for himselfe, therefore he tels them that they should be like drunken men, Ver. 12, 13. sottish, and staggering to and fro in their resolutions, not knowing what to pitch upon for their safety. And because they presumed of their power, Vers. 14. he tels them that they were to God but as a pot in the hand of the potter, soone broken to pieces by him; yea the Lord will cause them one to dash against another, one to plunder and kill another. And because they ex­pected forraine helpe from Aegypt, he tels them Vers. 16. that it should be darkenesse unto them, and should rather increase then abate their misery. Now at the ver. 15. 16. he exhorts them to repentance as the most proper remedy to prevent all, doe not proudly despise ( d) Vers. 15. 16 the Lords threatning; but humble your selves, and by repentance give God the glory of his truth, justice, and power, which by your sinnes you have impeached: But ver. 17. Vers. 17. if ye will not heare this, but proudly despise this admonition, and stand out under the meanes of grace; surely though ye be the Lords owne people, 2 Chro. 36. 17. yet ye shall be carryed away captives; and he speakes in the present­tence, to note unto them the certainty of the event, that it was as sure to come to passe as if done already; the particulars of the judgement is more largely set downe, 2 Chro. 36. 17.

First, the sword of the Chaldeans shou'd come and wast their countrey: and not onely so, but they that escape the Sword shall lose their liberties, [Page 17] which they did enjoy, and be made captives and slaves to a strange King; and (which was worst of all) with their liberties they should lose their Religion too, and be carried into Babylon.

Another example we have in the 11. of Matthew, Capernaum had Matth. 11. 29. so many outward and spirituall priviledges, that it was said to be lift up to heaven; for riches and honour, it was the chiefe citie in that Province, and for spirituall priviledges, there was the seat of the Messiah, the place of his habitation, there he wrought ma­ny wonderfull miracles, and preached many excellent Sermons: such effectuall meanes, that might have moved even the stony hearted Sodomites if they had beene alive: yet such was Capernaums obstinacy, that all these Sermons, mercies, miracles, wrought not upon this Citie; and therefore saith our Saviour, this Citie that by pride and prosperitie is so lifted up, shall be brought full low, and so (as Histories report) it was overthrowne, of this great Citie, nothing there remayning but two or three poore Fisher­mens Cottages.

Reas. 1 The reasons are two: First, because obstinacy is the full height of sinne and its full measure. First, as obstinacy is the greatest aggravation of sinne, and maketh our sinnes great in Gods ac­count, and most provoking, as carrying with it great unthank­fulnesse to God, contempt of the meanes of grace and of God, and of all the good offered to us in the meanes. So secondly, it causeth a reall increase of sinne; the heart like a Castle resisting the Spirits assault upon it in the ordinances, corruption within gathers strength: the flame of sin if not blowne quite out by the Spirit in the ordinances increaseth accidentally by the blowing of it backe: Now all sinne like poyson is of a destructive nature, though it not alwayes actually kils through want of measure; now when it is growne to the full, then it usually destroyes: So when the Amo­rites wickednesse was full, the Lord cast them out. Gen. 15. 15: Reas. 2.

A second reason is, because it makes a people incorrigible, and so brings them into a remedilesse condition; the Lord for a time at the entreaty of the dressers did forbeare the Jewish state, that barren Figtree, but it was to try if the digging or dunging of an evange­licall ministery would produce a reformation, but when it continu­ed unfruitfull, it was by Titus and Vespasian hewen downe; and Solomon saith Prov. 29. 1 that such as harden their hearts under frequent re­proofes, under effectuall meanes, shall be destroyed, broken to pieces [Page 18] as a stone with an hammer (as the word signifies) because they are in themselves remedilesse; although indeed there is a remedy in it selfe, namely Gods mercy in Christ upon their repentance, yet none to the obstinate, because he wilfully rejecteth the remedy: indeed the prayers of Gods people may keepe off a temporall judgement for a time, (as anon we shall shew) but the Lords for­bearance will but make way for a heavier judgement in the end if they continue obstinate.

For application: If obstinacie in sinne provoketh the wrath of God against a people, and hastens its ruine, then certainly repen­tance is the proper remedy to appease the wrath of God, and save from ruine. But this dutie having beene often taught and pressed, in this honourable Auditory, I shall passe over: and proceed to an­other observation.

In the first place therefore observe, the exception of Moses out of this threatning here implyed, with this gracious promise here expressed, I will make of thee a mighty Nation, Efficiam ut ex te gens oriatur magna, vel praeficiam te genti multo majori, (so the Chaldee Paraphrase hath it) that either the Lord would raise him up a people, out of the loynes of Moses, or else give him the Princedome over some other nation: How ever it be, the Lord here promiseth not onely to save his per­son, but to raise his house: and the like promise upon the like oc­casion the Lord made unto him, Numb. 14. 12. Whence wee inferre Numb. 14. 12. this proposition.

In all the combustions and devastations wherewith the kingdomes of the earth are shaken, as it is the Lords care to keep his Church on foot, so also to preserve every of his servants persons, and to recompence their outward losses.

This generall falleth into three particulars.

1 First, The Lord will certainly keepe his Church on foot so long as the world endures: No sooner had the Lord a thought of destroying this people, but he presently resolves upon another, for the Lord loves the gates of Sion more then all the dwellings of Jacob, Psal 87. 2. hee delighteth more in his Church then in all other societies: and he upholds the world, keepes off judgements, bestowes many bles­sings for the Churches sake Isa. 19. 24.; if his Church should faile, the world would fall to ruine.

Indeed it is not tied to any certaineplace, but is in the world like a ship in the Sea, driven from place to place, but stil in the Sea.

Neither doth it at all times continue, the same degree of outward [Page 19] splendours but like the Moone, not alwayes alike visible, yea some­times scarse discernible, yet still in the heavens; and therefore how­soever Satan and his instruments by crueltie, and subtiltie, endea­vour the Churches ruine; yet all the power and policie of hell shall never so farre prevaile, as utterly to destroy it; Matth. 16. 18. sooner may they pull the Sunne out of the Firmament then the Church out of the world, and when the Lord destroyes the rebellious multitude, he will not utterly destroy the house of Jacob Amos 9. 8..

2 Secondly, When the Lord destroyes a sinfull nation, he will preserve his owne people, he will not destroy the righteous with the wicked Gen. 18. 23: though hee tosseth the people and sifteth them, as Wheate in a Sieve, though he scattereth the wicked, and like dust they are blowne away by the winde of his wrath, yet not a graine of his Wheate shall be lost Amos 9. 8, 9.; he will either keepe them out of the furnace, or preserve them in it, hee will either save them from the judge­ment it selfe, or from the evill of it, that it shall not hurt them; one way or other he wil be an hiding place Isay 32. 2. Isay 8. 14. and a Sanctuary to his own servants: as here he promiseth to save his servant Moses, so this unchangeable God, with whom is no respect of persons, wil doubt­lesse doe the like for them.

3 Thirdly, he will not onely save their persons, but also recom­pence their losses; if Moses lose his principalitie God will give him another; it shall be the raysing, not the overthrow of his house; if any of Gods servants shall, with Amaziah, be troubled for losse of their offices, lands, revennues, or mony, as hee for his hundred talents 2 Chro. 25. 9.; the answer of the man of God may satisfie him; Is not the Lord able to give thee more then this?

First, for losses voluntary; have you willingly laid out much for Christ in the service of the Church and State? remember how God dealt with Abraham, Heb. 11. 8. he in obedience to God, and for his sake left his native country, & all he had; and yet was no loser, for the Lord recompenced his losse, and gave him a better for it.

Secondly, for losses castigatory; consider how God dealt with Job, he was plundered by the Chaldeans at one time, and by the Sabeans at another; even quite undone, yet the Lord raised him up to a greater estate then ever Job 42. 1 [...]?

Ʋse. Now therefore Gods people have cause to bee well contented, & to suffer with patience the spoyling of their goods, not only upon this ground, that they shall have in heaven, a better and an enduring sub­stance [Page 20] Heb. 10. 34. But also even in this life they shal have an hundred fold Marke 10. 30.; Not onely that which is equivalent in spirituall graces, but also even in outward things; so farre as shall bee for their spirituall good. They shall be no losers, as our Saviour promiseth, that in all the troubles that were to come upon the world, they should not be an haire the worser Luk. 21. 12: The rivers emptie themselves into the Sea, and the Sea fils all their channels againe, and so will the Lord returne backe whatsoever his servants lay out upon him, nay they shall be gainers, they scatter and are the more encreased Prov. 11. 24..

Now wee are come to the last point. The Lords intimation of the remedy, let me alone that, &c. which how howsoever it see­meth to be a prevention of Moses his mediation, yet as Augustine Non pracipien­do, sed monendo et exprimendo quid illum a supplicio revo­cet. Aug. in Exo. q. 149. well observes, the words doe not carry in them a prohibition of Moses praying, but an intimation of the remedy that would stay his hand from destroying; and an indirect incouragement to the use of this remedy of prayer for them, whetting his desires, and blowing backe the flame to make it burne the faster; and this use Moses made of it; for in the next Verse wee finde him earnestly praying and mediating for them; so that from hence this truth naturally ariseth;

This here the Lord intimates, and the event proved it so; for upon the earnest prayer of Moses we finde, Verse 14. that the Lord changed his minde from the evill he intended against them Exod. 32. 14., and which he had brought upon them, had not Moses stood in the gap Psal. 106. 23..

We reade that the prayers of the Church did great things on the behalfe of Peter Act. 12. 5, 6, &c., brake open the prison doores, made his chaines fall off, made the Iron gate flie open of its owne accord, and so removed all obstacles that might hinder his enlargement; I confes here were the prayers of many for one, & so the lesse wōder: but we may reade of Jacob Hos. 12. 4. that when his brother came against him with an army, he alone by his prayers and teares so prevai­led with God that he obtained a glorious victory, not conquering the Army, but overcomming his brothers heart, that all ended in Gen. 32. 24. & 33 4. brotherly complements, & expressions of love in a sweet agreement.

We finde one Lot prevailing for a whole Citie Gen. 19. 20., and Abraham for five Cities Gen. 18. 32., and Deborah by her prayers trode downe the Churches enemies Jud. 5. 21.: And if fasting and prayer will cast out [Page 21] Devils, why not the Churches enemies Mat. 17. 21? and if the prayer of faith will save a sicke person from the naturall death Iam. 5. 15., why not a sicke dying State from a civill death?

And yet howsoever the prayers of Gods people are effectuall meanes, yet have we no certaine assurance that they shall actually save such a stiffe-necked people from ruine; and therefore we finde the promises made to encourage men to seeke the Lord in a time of publike danger, for such a people, to be set downe in a doubtfull manner with an (if) in respect of the contingencie of the event: if God will thinke upon us that we perish not Jona. 1. 6., and who knoweth if God will turne from his fierce wrath that we perish not Jona. 3. 9. Jo. 2. 14.?

For first, their prayers may be so faulty in the manner, that they may become vaine and fruitlesse performances Isa. 1. 13.; and Saint James tels us that oftentimes the cause why men are not successe­full in their designes, is either because they sought not God by pray­er, or failed in the manner, Yee have not because yee aske amisse Iam. 4; 2, 3..

Or secondly, the sinnes of a Nation may be so great in them­selves, and so aggravated, and the Lord so wearied in repenting Ier. 15. 6., in often calling backe his anger, and reversing his sentence that had gone out against them, that he peremptorily resolves to repent no more: yea though Daniel, Noah, and Joab, though holy men should entreat for them, yet shall they save but their owne soules Ezek. 14. 14▪.

Or thirdly, the safety of a Nation is but a temporall blessing, though a great one, and we have no absolute promise to obtaine them by our prayers: indeed spirituall mercies are bona absoluta, and bona bonum habentem facientia, they are ever good to him that hath them, and therefore we have an absolute promise to speed in our Mat. 7. 11. Luke 11. 13. prayers for them: he will never deny things truly good to them that aske. But outward blessings are only bona respectiva, good in refe­rence to certain ends, somtimes by accident they make the possessor worse, and sometimes the deniall of an outward mercy makes way for a greater; and so oftentimes it comes to passe that negando ac­cipimus, we receive a mercy in Gods deniall, we may have the end of our prayer in the deniall of the forme.

Howsoever yet the prayers of Gods people are the proper reme­dy to save a stiffe-necked people that will not repent, it is all that can be done for them.

For first, it is the most effectuall meanes to appease the wrath of 1 Sam. 25. 24. 32. God, and to stay him from destroying: as Abigails humble entrea­ty prevailed with David.

Secondly, it is certaine that if prayer like Noahs Dove, be sent forth, it shall never returne without an Olive branch, either with tidings of an abatement of the generall deluge, for the common good: or at least it shall returne with much comfort and peace into your petitioner bosome. Psal. 35. 19.

And thirdly, as nothing without it can save such a stiffe-necked Nation, so if any thing will doe it, the prayers of Gods people will, and therefore the effectuall prayers of Gods people should be procured in a time of danger: as the Mariners did Jo­nahs Jon. 1. 6. in the storme, and the Ninivites cried mightily when their City Jon. 3. 9. was in danger, though but upon this ground, Who knoweth what the Lord may doe?

Outward meanes indeed are not to be neglected: as we must not idolize the meanes, in trusting in them; so neither tempt God in neglecting of them.

Sometimes indeed the Lord will doe the worke by his own im­mediate 2 Chro. 20. 17. hand, then the people are to stand stil and see the salvation of God: But ordinarily the arme of the Lord workes by the hand of Mo­ses, Isa. 63. 12. all that is in our power must be done by us; our Saviour told his Disciples, that howsoever whiles he was personally present with them, he did miraculously provide for their sustentation, Luke 22. 36. and protection without scrip or sword, and they found no want of these meanes: yet after his ascension, they must use ordinary meanes, a scrip and a sword must be procured, yea, then a sword more necessary then a coat, sell thy coat and buy a sword. In sa­ving Jon. 1. 6. vers. 5. 13. the Ship in that tempest in the first of Jonah, as they were praying and crying to the Deity for helpe, so they spared neither cost nor paines to helpe themselves, they rowed hard, vers. 5. and threw out their goods, vers. 15. And when enraged Esau came Hos. 12. 4. Gen. 32. &c. 34. 1. with an army against his brother Jacob and his family: as Jacob wrastled with God by his teares and prayers, so withall he used prudent and submissive endeavours for a pacification.

There must be a concurrence of three things to make prayer ef­fectuall to save a Nation from ruine.

1. The persons praying must be holy men, such as Moses was: for, first such only can pray in a spirituall manner, as having the spiri­tuall gift of prayer: culinary fire is in every house, but the element of fire is so rare, that it is a question whether there be any such thing existent or no: so the naturall gift of prayer is very com­mon, [Page 23] that is, such a praying faculty, as a naturall man may acquire or have by naturall meanes, as quicknesse of wit, strength of me­mory, elocution, and exercise in the word and prayer. But spiri­tuall prayer the breathing up of holy and spirituall desires, whe­ther for outward or spirituall mercies, yet alwayes for spirituall ends; this fire comes from Heaven, this spirituall gift of prayer comes from the Spirit of grace, that doth disponere and excitare, gi­ving Zac. 12. 10. both the habit and the act of prayer; the power to pray, and actuates that power: it brings into the soule the fuell of holy de­sires, and enkindles them also, and sets then a burning. Second­ly, as holy men onely can pray in a spirituall manner, so their prayers onely are prevalent; for in a sense they are the prayers of Rom. 8. 27. Christ, indited by his Spirit, put up in his name, and presented by his mediation, so that when such men pray, Christ in his mem­bers praies and prevailes.

2. They must be such prayers as Moses his prayers were, ear­nest Vers. 10, 11, 12, 13. strivings and wrastlings with God.

First, from an heart touched with a deepe sense of our wants; we should offer up prayers and supplications with strong cries and Heb. 5 7. Rom. 8. 26. teares, as our Saviour did in the dayes of his flesh; with sighs and groanes unutterable, earnest ejaculations, like darts shot up to Heaven, out of an affectionate heart; our spirits in their desires, like Noahs Arke, should rise the higher, as the waters grow deeper, and the flouds greater: so we finde that Christ prayed the more earnestly, when in that bitter agony; formall cold prayers, like Luke. 22. 36. Caesars hartlesse Sacrifice, will not profit us, nor finde acceptance with God: painted fire as it hath no heate, so it is of no use: it is an argument that we disesteeme and undervalue a mercy, when we conceive such cold prayers to be fit meanes to procure it.

Secondly, our prayers must be argumentative, persuasive entrea­ties; pressing the Lord with arguments: we must plead with God, and reason the matter with him, by reverent expostulations: the Lord is well pleased to be reasoned withall by such as are refor­med Isa. 1. 16. 17. and washed, especially in his owne language: indeed we can plead nothing that is in us to move the Lord to mercy; but what is in his nature, his Christ, his promises: we have many ex­amples of this kinde of prayer in Scripture, as it is acceptable to God, so very prevalent with him: as here we finde that Moses thus prayed and prevailed, vers. 14. Exod. 32. 14.

Thirdly, as Moses in his, so we in our prayers, should not on­ly strive against the present outward judgement, but especially a­gainst the power and guilt of sinne, that cause the judgement: so did Moses here as we see, vers. 31, 32. he confesseth and bewail­eth Ex. 32. 31, 32. their sinne, and cries unto the Lord for pardon of it, that so the Nation might be every whit whole. We ought not onely to Ioh. 7. 23. strive against the plague without, but against the plague of the heart: not onely against warres and contentions, but against pride, 1 King. 8. 38. covetousnesse, ambition, and such other lusts of the heart, from Iam. 4. 1. Prov. 13. 10. whence they come.

We should not onely as Chirurgions looke at the outward wound of the Kingdome, and seeke the cure of that by outward applications, but like the Physitian, looke into the causes of these evils, and labour to procure a remedy for those inward distempers, whence the outward doe spring.

If we have not the evils removed that provoke the wrath of God, by a through reformation, as well as the outward judgement: if by true repentance peace be not made with God as well as an outward peace in the Kingdome, surely though the outward evils be cut off, yet like Sampsons haire, they will grow againe; if we cut off onely the branches, the root will sprout againe.

Now therefore such prayers as Moses used, by such men as Mo­ses was, and in such an order as Moses did, are most effectuall means to save a sinfull Nation in time of the greatest danger.

Now the reasons why such prayers are so effectuall for the sa­ving of a Kingdome in danger, are three.

Reas. 1 First, because prayer deales with God and inclines him to fa­vour and pitie a people: now it is God that wounds and heales, spoyles and saves: he raiseth the storme, and calmes it againe: Hos. 6. 1. judgements like the Centurions servants, goe and come at his com­mand: and therefore if we be troubled and arrested by judgements for the debt of our sinnes, it is proper to make our peace with God, and agree with the Creditor, no matter for the Sergeant: if Dogges fly upon us, it is most proper to speake to their Master to call them off, who first set them on.

And howsoever prayer cannot change, or cause God to alter his eternall unchangeable decree, yet it causeth him to recall his present sentence, that is gone out against a people: mutat sententi­am, Greg. mor. l. 2. c. 24. non decretum, saith Greg.

And indeed Gods eternall decree takes in the meanes as well as the end: so that according to Gods decree when his sentence of ru­ine is gone out against a Nation, prayer and other meanes fall in, to hinder execution: and so his decree stands, the present sentence onely fals, as we see in the case of Hezechiah, the Ninivites, and the Israelites here in my text.

Reas. 2 Secondly, because prayer workes on mens owne hearts, and makes them fit for, and capable of a mercy: and indeed for the Lord to bestow a mercy on a people, before they are fit for it, were to put new wine into old bottles, the mercy is lost, and the receiver Matth. 9. 17. hurt by it: therefore the Lord is ready to bestow mercies, and waits untill wee are ready to receive them. God is as ready to give Isa. 30. 18. mercies as a womans breasts to give milke, he waits but for our drawing: Now prayer draws the hearts of men nearer to God, and so puts them into a posture fitter for mercies: it drawes downe fitnesse from God, it empties the heart of selfe, and takes in more of God, and when prayer brings a mercy from Heaven it fits a man in thankfulnesse, by an holy use of it, to send it backe thither a­gaine: as Hanna, when by prayer she had obtained a sonne of the 1 Sam. 1. 28. Lord, she gave him to the Lord againe.

Reas. 3 Thirdly, because prayer carries God along with the meanes, and causeth him to cooperate: howsoever secondary causes have their causality and efficiencie put into them by God with their formes in their first creation, yet there must be a concurrence of the first cause to make them put forth their strength, and actually to effect things: and therefore second causes and means, as the King 2 King. 6. 26. of Israel told the woman, cannot helpe, if the Lord doe not concurre. What can the pipe do if the spring deny it water? The Lord doth sometime suspend the power of meanes, sometimes enlarge it above its naturall pitch, as it seemes good unto him: if the Lord co­operate with the meanes, how weake soever, they shall doe the 1 Sam. 14. 6. Rom. 8. 31. Jud. 7. 20. worke: The sword of Gedeon shall doe great things, if the sword of the Lord goes with it.

Now prayer carries God into the Army, and engageth him in a just warre to take his peoples part, and to fight with them and for them, as we shall shew anon. And therefore when the inha­bitants of Jerusalem were making fortifications, and warlike pre­parations against their enemies, the Prophet blames them for not looking up to God in the meanes, and the Lord cals them to adde [Page 26] fasting and other spirituall fortifications to their outward, to Isay 22. 11, 12. make them effectuall.

Before I come to Application, I desire to answer two questions.

1. Whether the cries and prayers of wicked men can availe any thing, either for themselves or others.

2. How the prayers of some can be availeable for others, espe­cially being absent.

To which questions that I may give the more satisfying answer, I desire to premise certaine distinctions.

1. Crying is taken two wayes.

• 1. Properly, for the putting up of a peti­tion or prayer.
• 2. Improperly, for the expression of the
  1. Distinct.
  creatures misery by the moane and cry that it makes.

Now indeed, the cry and moane of the creature often moves the Lord in mercy to succour it: as the cry and moane of the babe, (though it makes no formall request) maketh the mothers bow­els to yerne with compassion towards it, and to succour it: so the Lords mercy being over all his workes Psal. 145. 9, exceeding great, and extended to all his creatures, his mercy is drawne forth to succour them at the sight of their misery: and thus he is said to heare the cry of the Ravens Psal. 147. 9, because he is moved to relieve this poore creature in its misery. So Psal. 78. Psal. 78. 34 35, 36, 37, 38. when the wicked were in distresse and earnestly cryed to the Lord, though their heart was not upright with him, yet the Lord in mercy called backe his anger, and destroy­ed them not: Now the Lord did not this in answer to their prayers, but as an act of mercy at the sight of their misery, expressed by their cries.

The question then is, touching wicked mens prayers and cryes properly taken. Concerning them take another distinction.

Prayer may bee taken,

• 1. Strictly, for the putting up of a formall re­quest or petition to God.
  2. Distinct.
• 2. Largely, for the exercise of prayer in its or­dinary use.

Now the exercise of prayer by reason of many divine truths in­serted in it, as confessions of sinnes, declarations of Gods na­ture and promises, and pressed as arguments, if not to move the Lord, yet to move our owne hearts, all which truths being reflected backe upon the soule, may possibly, through a concurrence of [Page 27] Gods spirit, beget faith, bring the soule into frame, yea it may become unto the speaker and hearers a converting ordinance, and so make a man capable of mercies, and thus the prayers even of wicked men may be availeable to the speaker and hearer, whe­ther good or bad, by way of causation.

But secondly for prayer properly and strictly taken for the put­ting up of desires to God, by way of petition, a wicked man hath no promise to ground his hope of prevailing upon, as anon I shall more clearely shew. In the meane time consider of another di­stinction, and it runs thus.

Prayer is to bee conside­red, and is availeable 3. wayes.

• 1. As it is a Petition put up to God, and so it availes
  3. Distinct.
  via impetrationis, by way of impetration.
• 2. As it is an exercise of the soule, and of the graces in it, whether common or saving, and so it availes via causationis, by way of causation.
• 3. As it is a commanded dutie, and a principall part of Gods service, wherein wee give God the glory of his omniscience, mercy, power and wisedome; and so it availes via retributionis, by way of re­tribution.

Indeed the benefits which God bestoweth upon men, in refe­rence to their workes, whether formally good, or materially one­ly, are properly called Gods gifts, as comming from him, by free donation, and are tearmed rewards not properly, but onely analo­gically, as being given secundum non propter opera, not for but one­ly according to our workes Rom. 2. 5..

In the fourth place, Prayer being taken as a meanes of procu­ring spirituall and outward blessings,

Is to be considered two wayes.

• First, in the naturall use; and so it is a naturall
  4. Distinct.
  mans meanes.
• Secondly, in the spirituall use; and so it is a spirituall mans meanes.

Media or meanes are so called because in the midst betweene can and can not, God hath appointed us in the use of such meanes as we can, to seeke to him, for what we can not.

Now a spirituall mans meanes is praying in faith, in a spiritu­all manner, that is appointed him to use as meanes, for procurement of what he wants.

But a naturall mans meanes, appointed him, to use as meanes, is [Page 28] not praying in faith in a spirituall manner (for that hee cannot doe) but the naturall worke of prayer onely, such prayer as a naturall man can use.

Flying in the ayre is not a mans meanes of comming to a place, that is a Birds meanes, but going or riding is a mans meanes: spirituall prayer is a holy mans meanes, naturall praying is the meanes of a naturall man.

Indeed, the spirituall use of prayer is enjoyned as a dutie, which though he cannot performe, yet ought he to desire and labour after; onely the naturall worke of prayer is required of him as a meanes of procurement of what he wants.

Now a naturall man, though he be not sure to speed, yet ought he to waite for God in the way of his judgements: Isay 26. 8. his ordinances are his walke wherein often he is, and possibly may bee found: and therefore such meanes are to be used even of naturall men: as we may see Ezek. 36. where the Lord having promised justification, sanctification, and withall divers outward blessings, at last hee Ezek. 36. 37. addes, Vers. 37. Yet I will be sought unto that I may doe it unto them: and therefore Daniel 9. Dan. 4. 13. Hos. 5. 4. complaines, that they did not so much as pray that they might turne unto God. Indeed, spirituall prayer is conditio subsequen [...], and followes our conversion, but the naturall worke of prayer is conditio antecedens, and may and ought to goe before it: And for the efficacie of a naturall mans prayer, I shall en­deavour presently to shew it in my answer to the first question propounded concerning the efficacie of the prayers of wicked men.

My answer to that first question I present unto you thus. 1. Quest.

First, Prayer considered as a dutie, must be performed even of wicked men, as being good in it selfe, though by accident turned into sinne Psal. 107. 7, and howsoever not being made in faith, it cannot please God, Heb. 11. 6. in such sort as holy mens doe, yet being good for the substance of the dutie, giving God the glory of sundry of his attributes, it may perhaps availe for procurement of a temporall blessing by way of retribution: as the Pharisees prayers had there­ward of mens praises Matth 6. 5.: And so Ahabs humiliation, and the Ninivites repentance procured a delay of temporall judgements.

Secondly, a wicked mans prayer considered as an exercise of the soule, and of some common graces that are in it, and espe­cially argumentative prayer may perhaps availe, through the [Page 29] helpe of Gods spirit by way of causation, bringing his soule into a better frame, and so making it capable of spirituall and out­ward blessings.

But thirdly, a wicked mans prayer considered as a petition put up to God, we cannot say it will availe by way of impetration. 1. Sort.

Indeed, there are two sorts of wicked men. First, such as do what they can in breaking off the outward practise of sinne, and doe carefully performe the naturall worke of prayer, and doe what a naturall man can, in the use of meanes, howsoever they cannot ground their hopes of prevailing upon any promise, and so upon Gods faithfulnesse, as being out of Christ, and therefore can­not pray with assurance of prevailing: yet they may ground their hope of prevailing upon the mercy of a gracious God, wayting on God in the way of his ordinances, in hope that God in mercy will doe something for poore creatures; Who knoweth what God may doe? The Ninivites went upon this ground, and it fell out happily, the Citie was spared.

There is a second sort of wicked men that securely live in their 2. Sort. sinnes, following the sway of their lusts, and continuing in actuall rebellion against him, & yet in their extremitie doe cry unto the Lord for succour: as for these, the Lord threatens, that though they cryed earnestly to God Mic. 3. 4., and were frequent in the use of prayer, making many prayers Isay 1. 15, 16., yet the Lord will not heare them, he will throw away their petitions, as being an abomination unto him Prov. 28 9.

For answer to the second question, how farre forth the prayer 2. Quest. of some may bee availeable for others, especially being absent; I say;

1. Sometimes the thing prayed for, is not meerely anothers, 1. Case. and that in two cases.

First, love may so unite the heart of one to the other, that like Hippocrates Twins they laugh and weepe together, and sympa­thize each in others condition, that in succouring the one, mer­cy is shewed to both.

Secondly, they may bee sharers in the same ship, as Jonah and the passengers with him: or as members of the same Commonwealth, in a common danger; all in the same con­dition, stand or fall togther; in this case also hee that prayes against a publique calamitie, or for a publique benefit, [Page 30] prayes for himselfe as well as for others: and so necessarily many reape the fruit of the prayers of some.

2. In case the prayer be meerely for others, then, first, by way 2. Case. of causation the prayer of some cannot profit others that are ab­sent: for in the production of effects, there must be betweene the Contactus realis vel virtualis. agent and the object, a reall, or at least a virtuall closing.

Nor secondly, the prayer of some cannot profit others by way of retribution, whether absent or present, for every one shall reape the fruite of his owne worke.

But thirdly, the prayer of some may prevaile for others, though absent, by way of impetration: Either first in respect of the preva­lency of importunity set forth in that parable of the Widowes ( a) Luke 18. 5. 7. overcomming the unjust judge, Luke 18. 5. 7. or else secondly upon Gods purpose and promise of good unto others, upon condition of his servants prayers; it being the Lords will that the prayers of his servants should give vent to his mercies, that they may flow from God, as water from a full spring upon the thirsty ground: as also it being the Lords purpose to grace his servants, in grati­fying great Kings and Kingdomes upon their prayers, as hee did Abimelecb upon the prayer of Abraham Gen. 20. 7. 17., and Pharaoh and his kingdome upon the prayer of Moses Exod. 8. 28. 29..

Now the prayers that are usefull for the saving of a Nation from ruine are of two sorts; First, the prayers of the Nation it selfe; Secondly, of Gods owne people for the nation.

1 First, the prayers of the nation it selfe, which also are two-fold; first of the representative body of a nation: for as the proper acts of those organs, which by natures deputation, are appointed for performance of those Acts, for the good of the whole body, as namely of the eye in seeing, the tongue in speaking, the eare in hearing, &c. the acts I say of those parts are the Acts of the whole man Totus homo videt &c. non totum hominis.; so the acts of the representative body of a nation, not onely acts civill, but sacred, even their heart breaking and repen­ting prayers offered up for a nation in the name of the whole, and that with their if not actuall, yet virtuall consent; surely these acts interpretatively are the acts of the nation, and there­fore in and by them, the nation prayeth. Secondly, the prayers of the essentiall body of a nation: when a kingdome in all its parts, if not all or the most men in it Ʋniversally, yet generally, all sorts, of all degrees, in all places, like the Kingdome of Nineveh upon the [Page 31] preaching of Jonah, and command of authoritie John 3. 5. 6, 7. 10., shall be up in prayer, fasting, weeping, reforming, and crying unto the Lord, there were then great hope of an happy issue, because the nation prayeth.

Now these nationall humiliations and prayers, as the Lord prescribes them as meanes to save a nation, Isa. 22. 12. So have they Isay 22. 12. 2 Chro. 20. Jonah 3. beene alwayes, performed with great successe, as wee see in the Ninivites, Jehoshaphat and others.

The second sort of prayers availeable for the procurement of a nations safetie, are the prayers of Gods own faithfull people for the na­tion: for though they are very few, yet their prayers are exceeding prevalent for that purpose (as hath beene shewed) in so much that it is noted as a wonder, that seldome happens, that the prayers of Daniel, Noah and Job, such holy men, should availe but for the safetie of their owne lives Ezek. 14. 20..

Now their prayers are two wayes considerable, either as the petitioners are,

• First, dispersed in sundry places.
• Secondly, congregated in assemblies.

First, as they are scattered here and there throughout the king­dome, and so though divided in place, yet as lines from every part of the circumference round about, doe all meet in the center, and as Starres every where round in the heavens doe meet in their influences, and worke strongly on the earth, so the heartie prayers of Gods people from all parts of the Kingdome agreeing in the same request, with one heart doe all meete at the throne of grace, and worke strongly there.

Secondly, the prayers of holy men are considerable, as they are conjoyned in congregations, with one heart and mouth to seeke the Lord for a nation: for, as a bundle of stickes being cast on the fire, one sticke sets another a burning untill all's on a flame, and as Saul among the prophets prophesied also 1 Sam. 19. 23.; so in a congre­gation, the zeale of some provokes many, and sets their hearts a bur­ning: & surely the prayers of a Congregation are most prevalent; for if the prayer of one righteous man availes much Jam. 5. 1 [...]., and a three-fold cord not easily broken, united strength, the joynt prayers of ma­ny must needs be much more effectuall; if when two or three godly men shall agree upon a request and send up their joynt petition to heaven, it shall be granted, as our Saviour hath promised Matth. 18. 19., how much more shall the joynt petition of hundreds of holy men in a Congrega­tion?

Object. But you will object, indeed If our Congregations did consist onely of Saints, their prayers would be very prevalent, but alas it is otherwise with us.

Answ. I answer, that it is true, that the prayers of such a Congrega­tion is exceeding prevalent: And yet we finde Joel 2. and Jona. 3. that in a time of publike danger, they should gather a Congregation Joel. 2. 15, 16. and call an Assembly of all sorts and ages, yea sucking children not Jon. 3. 5. 7. excluded to seeke the Lord: and at▪ Ninive we finde that even the brute creatures did beare a part in the Fast. For howsoever, (as hath beene shewed) onely Gods servants can ground their hopes upon a promise: yet all that stand not in open rebellion against God, can ground their hopes upon the mercie of a gracious God as the Ninivites did.

Yea, brute creatures, and poore babes, that cannot put up a for­mall prayer, yet their moane and cry, as being all lost in the com­mon calamity, may move the Lord to mercy, (as we have shewed) and we accordingly finde that the moane of the one hundred and Jon. 4. 11. twenty thousand infants of Ninive; yea, of the cattle, did much move the Lord to pitie.

From this Doctrine we may inferre two corollaries.

First, when the Lord intends to save a Nation, he drawes up Corol. 1. the hearts, at least of his owne people, to seeke it: as when he in­tends a shower to the earth, he drawes up the vapours, and fils his bottles, so when he intends to refresh a people with a shower of mercies, he not onely gives to a competent number the spirit of prayer, but draweth out their hearts in the actuall performance of Ier. 29. 10. 12, 13, 14. the duty. As we may see, Jer. 29. by comparing the 10. 12, 13, 14. verses together, that when the time approached which the Lord intended for the deliverance of his Church out of captivity, then he caused the earnest prayers of his people to fall in, as the meanes to effect it: then (saith the text) shall they pray and cry to the Lord with all their hearts; and thereupon the Lord was found of them, and turned away their captivity.

Secondly, when the Lord intends to destroy a people, he so car­rieth Corol. 2. things about in his providence, that his peoples prayers shall be wanting. We finde Jer. 7. that when the Lord by an irre­vocable Ier. 7. 14, 15, 16. decree had determined the destruction of the Jewish State, he prohibits his Prophets praying for them. Where there is up­on good ground a totall despaire of a thing, there will, yea and [Page 33] ought to be a totall recesse, and falling off from use of meanes to effect a thing in it selfe, and in our apprehension, not feceable. And therefore the Creators decree, being either by the event, or by his revelation, made certainly knowne, the creature must sub­mit: the Prophet, though his heart was much set upon that State, Ier. 13. 17. yet must not struggle against the knowne will of God. Now howsoever we have no such prohibition; the Lords decree being hidden from us, so long as a Nation hath being, we ought not to cease praying: yet when the Lord intendeth the ruine of a Nati­on, either the Lord takes away his Lots into his mountaine, and leaves not any considerable number of holy men, morally none, not a man to stand in the gap: or he takes off the hearts of his peo­ple, Ezek. 22. 30. Ion. 1. 6. Luke 18. 1. and suffers them, as he did Jonah, to be asleepe when the Ship is in greatest danger: or he lets the spirits of his people fall, as being discouraged, or weary, or withdrawes the breathings of his Spirit in their hearts: and so prayer being gone, the gap is o­pen, the judgement breakes in upon a Nation.

And now for Use and Application.

Use 1 1. This Doctrine teacheth us, that in a warre, that side which hath the prayers of Gods people, hath a great advantage, their prayers set up or pull downe a side: it is not the falling in of the great multitude with swords and speares, (though yet this God useth as a meanes) but the unfained falling in of Gods people with their prayers, and teares, that turnes the scale: a few Jacobs wrastling with God, can doe more then a thousand of others: and spirituall weapons can doe more then naturall.

Luther was wont to call the prayers of Gods people, his great Ordnance; and a praying people are the horsemen, and the Chariots of Israel. In that famous battell against the Amalekites, the prayers Exod. 17. 11. of Moses gave a sensible advantage to Israels side, and indeed the vi­ctory. The bringing of the Arke into the host, put courage in­to 1 Sam. 4. 5. 7, 8 the Israelites, in so much that they shouted for joy, but it struck a terrour into the Philistims, they cryed, O woe unto us! God is come into the host: effectuall prayers bring God into an army, and carries him along with them, fighting for them against their enemies.

When Jonathan and his Armor-bearer were to set upon the Gar­rison 1 Sam. 14. 6. of the Philistims, Jonathan went upon this ground, that the successe of a warre or a battell depended not principally upon multitude of men, but upon Gods cooperating with them: we [Page 34] are indeed the weaker side (saith he) but it is no matter for that, if God worketh with us: now we finde vers. 45. he wrought with Verse 45. God, doing his worke, in a dependance upon him, and you see Vers. 14, 15, 16 what a great victory the Lord gave him.

Use 2 Secondly, this Doctrine discovers unto us, that such as doe op­pose and seeke to hinder the prayers of Gods people for a Nation, are enemies unto it: for though perhaps ex intentione agentis, they seeke not intentionally therein the Kingdomes ruine, yet exnatura rei, they doe that which in its nature tends that way, they do with Sampson, endeavour to pull away the Pillars that doe uphold the State: they open the breaches, and seeke the removall of them that stand in the gap, and so let in the wrath of God into our Land. Psal. 106. 23. Ezek. 22. 30.

As the Pelican in seeking to blow out the fire, kindled about her young ones, with her wings, the flame thereby was in­creased, her wings burnt, and so became a prey: so these that by their persecution of Gods people, and by their evill speeches, doe seeke to blow out this flame of zealous prayer in the Land, by their opposition, that fire will increase, and they procure their owne ruine. For fire shall goe out of the witnesses mouths, and con­sume Revel. 11. 5. their adversaries.

Vse 3 In the third place it affords us a caveat, to beware that we doe not marre this engine in the using: Prayer is indeed of great use, and of singular efficacie, to save a Nation in a time of danger: provided we use it not amisse, as Saint James speaketh. When Iam. 4. 3. men make many prayers, and yet their hands full of bloud, when they Isa. 1. 15. Hos. 7. 14. Ier. 3, 4, 5. houle and cry, and yet rebell against God: they pray and yet grow worse and worse: thus an effectuall meanes of saving a Nation, is marred in the using: and prayer to such a people, like the Arke among the Philistims, provokes the Lords anger, and doth a people more 1 Sam. 6. hurt then good. We finde in Isa. 58. that the people sought the Lord by a daily use of his ordinances, they drew neare to God by Isa. 58. an outward performance of them, in hearing, in fasting, and pray­ing, as if they had beene the most righteous Nation in the world, vers. 2. And they complaine and expostulate with God, as if he Vers. 2. had not dealt well with them in not regarding their Fasts, vers. 3. Vers. 3.

Now therefore the Lord answers, it's true, fasting is a service that I require, as a most effectuall meanes of safety in a time of danger. But (saith he) Is this the Fast that I have chosen? to hang Vers. 4. 5. the head like a bulrush, with an outward shew of humiliation, [Page 35] whiles the guste of Gods wrath is over? to hang the head, and the heart not dejected? to pinch your bodies, and feede your lusts? to fast to strife and debate, and smite with the fist of wickednesse? to fast and pray, and yet live in strife and oppression? surely such Vers. 4. Vers. 6. 7. prayers will never be heard above. But saith the Lord, verse 6, 7. Fast and pray as yee ought to doe, as the Lord hath prescribed; not so much with rent garments, with outward shewes, (though even Jo. 2. 13: this ought to be likewise) but come before the Lord with rent and wounded hearts, and broken bleeding spirits, for your owne sinnes, and the sinnes of the Land: and with an unfained purpose of breaking off, of your owne and others sinnes, by a through refor­mation, both personall and nationall. And then vers. 8, 9, 10, Vers. 8, 9, 10 yee shall soone have a gracious answer to your prayers from the Lord, and prosperity shall come like light after darknesse, as the morning after a sad darke night of adversity: yea the Almighty Job 29. 4. shall shine upon your Tabernacles, as in former times. Now there­fore the same caveat which our Saviour gives for hearing, let me Luke 8. 18. givee for praying, Take heed how yee pray.

Ʋse 4 In the fourth place, the consideration of the premisses may shew us what to thinke of the present condition of our Kingdome, and how the Lord intends to deale with us.

If we looke upon the face of the Kingdome, we cannot deny but the wickednesse of the Land is very great, the sinnes great in themselves, universally spread, many wayes aggravated, and peo­ple hardened by the refusall of grace offered in the meanes, and so like the Israelites a stiffenecked people, which is ground of feare.

But then withall it cannot be denied, but that still we are the Lords flocke, a true visible Church, having the true Religion profes­sed among us, and that we have many of the true servants of God among us, for whose sake we have cause to hope that the Lord will spare the Nation.

Againe, we have indeed the forme of godlinesse among us, and doe draw neare to God in praying, hearing, fasting, and in the use of all the ordinances, as if we were a most righteous Nation, which is matter of comfort.

But withall there is a generall want of the power, the soule, and the life of godlinesse, they pray and fast, and yet their hands full of bloud, they pray, and yet grow worse and worse, this is matter of feare.

Indeed our Ship is in jeopardy, the winds and waves very strong upon it: and some holy men (though I hope not many) not affected with it, no more then Jonah in the storme: the Ama­lekites are many and strong, our enemies that are risen up a­gainst us, are many and extreamly enraged, which is matter of feare.

But then we know they are Gods enemies as well as ours, and we have many holy men every where like Moses, media­ting and interceding for us as Moses for Israel: like Abraham put­ting up prayer after prayer, as he for sinfull Sodome: and with Jacob wrastling day and night with the Lord for us, which is ground of comfort.

So that like Nabuchadnezzars image, we stand upon feete part of iron, and part of clay; staggering betweene hope and feare: we doe not certainly know what the Lord will doe. But for our comfort we finde that the prayers of Moses reversed the Lords sentence gone out then against stiffenecked Israel, and we hope the like prayers may prevaile for sinfull England.

Vse 5 The fifth and last is a Use of exhortation, which is three-fold. 1. Part.

1. To all men whatsoever, to stirre them up to a twofold duty.

First, that by true repentance they would gather themselves to seeke the Lord: that they would labour to get into such a condition, that they might be able to doe some good to themselves and o­thers by their prayers. First, the Kingdome is in danger, and hath need of good mens prayers, perhaps there may want five Gen. 18. Ezek. [...]. 30. of the Lords number, perhaps there may want but a man to stand in the gap, a few may turne the scale: If not, yet, secondly, thou shalt save thine owne soule: at least thy prayer shall be with much comfort returned into thine owne bosome: whereas if we doe not get into a praying condition, What will yee doe in the day of destruction, Psal. 35. 13. whither will yee flie, and with whom will yee leave your glory? there Isa. 10. 3. is no creature on earth to fly unto, or in whose hands we can safe­ly deposite any thing that is deare unto us: now when we have no friends on earth, to have God an enemy too; to have our hearts shut up that we cannot pray, and heaven also that we cannot prevaile, surely this condition is wofull. Now therefore we should labour for the Kingdomes sake, and our owne, to get into a praying condition.

But if you will not be perswaded to this, yet secondly bee in­treated [Page 37] at least thus farre; by all loving and respectfull usage to give encouragement to holy men, to be much in prayer for the Land: the Persians were wont to give divine honour to the Sunne, not so much because it was so glorious a creature, but because an in­strument of so much good to the world, all creatures by its light & influence being preserved and refreshed: though we doe not deifie the publike instruments of good to Church or State, yet good reason we should love and honour them, and especially those that are the servants of the most high God, who are a blessing in the middest of the earth: they have power to doe great things, as being the friends Act. 16. 2. Isa. 19. 29 Isa. 41. 8. Hos. 12. 3. of God, and having a prevailing power with God. And therefore see­ing their prayers like the prayers of Moses are so usefull to the Church of God, good reason all should endeavour with Aaron and Hurr to keepe up their hearts and hands in prayer.

The second part of the exhortation is unto Gods owne ser­vants: earnestly to exhort them, as Mordecai did Esther Esth. 4. 8., to 2. Part. goe to the King of heaven, as hee to King Ahashuerosh, and make petition and supplication before him for themselves and the kingdome: So the Prophet Zephaniah Zeph. 2. 3. finding little hope of prevailing in his exhortation to repentance, in the two first Verses, at the third Verse he addresseth himselfe to Gods owne people, and exhorteth them to seeke the Lord, that if they could not prevaile for the land, that yet themselvs might be hid in the day of the Lords wrath: as you can see further into the kingdomes danger then others, by Prov. 22. 3. 2 Sam. 24. 16. an eye of faith, seeing the sword stretched out over our Jerusalem ready to destroy it: so also you are neere to the Lord, and have more interest in him, than Esther had with that Persian King; you have the gift of prayer, you have this powerfull engine to effect great things: and shall there be a price in your hands, and not an heart to Prov. 17. 16. Isa. 62. 6, 7. use it? God forbid. Therefore give mee leave to extend the Pro­phet Isays exhortation, Isay 62. 6. 7. principally intended to the Lords watchmen, unto all Gods people, all yee that are mindfull of the Lord, whether watchmen or people, keepe not silence, give the Lord no rest, bee instant with him day and night for Ion. 1. 6. our Jerusalem: and as the Shipmaster awakened Jonah, checked him for his securitie when the ship was in danger, and prest him to call upon the Lord for the common safetie: so our ship being in the like danger, let me exhort you to the same dutie, and presse my exhortation with the same argument, even earnestly to call [Page 38] upon God, if so be that the Lord will thinke upon us, that wee perish not; and that you would entreat and plead with God for England as Moses here did for Israel.

The third part is to you my Lords and Gentlemen of the Par­liament: 3. Part. As the Lord hath raised you up above your brethren, and as it were with Moses set you with him upon the Mount, so my humble request unto you is, that you will labour to bee holy as Moses was, fit to come neare the Lord, and to speake unto him: And then like Moses to be deepely affected with your owne and Israels sinnes, and earnestly to entreate and pleade with God for that people whom you represent. As the Lord hath made you glorious creatures, like Starres shining in your Orbes, so withall he hath appointed that by your prayers and endeavours, you should be in continuall motion night and day to communicate light and influence to the lower world: The Lord hath raised you up above us, as the Sunne the Clouds, not to roule over our heads, by Lordly preheminence, but to refresh the dry earth be­low, with fruitfull showers: you have your praeesse, propter prodesse, as the Schoolemen speake.

God hath furnished you with abundance of this worlds goods, as he hath filled the mothers breasts with milke, not for her owne sake, (if shee keepes it up, it is her owne hurt) but to impart it to hungry babes that need it.

Unworthy great ones are like meteors, when they are raised up, though they carry a great luster, yet are they ominous dismall signes of approaching evills, they shine a while, and vanish in a stinke of ignominie. But great men should bee like the higher spheares; as they guide the lower, and sway them in their moti­ons, so should they imbrace and carry them in their bosomes: and by their prayers and best endeavours, seeke to procure the peo­ples good: that they may worthily carry the name of patres pa­triae, the fathers, lovers, and protectors of their country: And so like Deborah, the hearts of the people shall be towards the governours of Israel Jud. 5. 9.; they will love, serve and honour you whiles you live: and after death, as your soules shall live in heaven, so your names on earth, and be had in everlasting remembrance. ( b) Psal. 112. 6