OUr new practices against the Church pro­ceed from old Principles; and what an Oce­an of Saints bloud hath streamed out from the fountaine of Cains malice, as if there were a new project to deluge that with bloud, which GOD preserved from water, (his righteous family) the Scriptures plentifully demon­strate: but with this observable hint of refreshing; that [Page 2]this Red Sea, hath in the end ever devoured the devourers; and although by division) shrunk up it selfe into straits, to spare a passage to the Church of God; for it's deliverance: So that the Church of God is not now to learne to be con­tent to be let blood; it may in probability prove good for it to be so afflicted; this is not the first plot intended against it for utter extirpation; nor you the first messengers called forth by Providence to speake unto Majesty for it's preser­vation cherish then, and augment that courage that I seeme to see seated in your aspects, most noble Patriots, although invisoned with Enemies, invellopt with difficulties, to sense no probability to escape revilings; nor possibility to return prevailing. You have a sufficient call, you have a good and all-sufficient God, a just Cause, unjust Enemies; ma­ny potent prayers, all impotent curses, a promise of a bles­sing, a President of good suceesse in this Booke: Put on re­solution, and use importunate prayer as a Preparation, so go into the King, if ye perish ye perish.

May it please you now, as an Introduction to my Text, to premise with me these particulars.

1. The utter extirpation of the Church of God plotted; and, if you observe it, this plot had it's rise from self-ends, Esther 3. Vers. 5. & 6. When Haman saw Mordecai bowed not, nor did him reverence, then was he full of wrath, hee thought scorne to lay hands on Mordecai, wherfore Haman sought to destroy all the Jews that were throughout the whole Kingdome.

2. The Kings humour observed, a decree for the execu­tion demanded, and an advance of moneys promised, verse 8. & 9. And Haman said to the King, there is a certaine people scattered abroad and dispersed among thy people in all the pro­vinces of thy Kingdome, and their Laws are divers from all peo­ple, neither keepe they the Kings Law; therefore it is not for the [Page 3]Kings profit to suffer them. If it please the King, let it be writ­ten, that they be destroyed: and I will pay ten thousand talents of Silver to the hands of those that have the charge of the busi­nesse, to bring it into the Kings Treasuries.

3 The request obtained, Regina pecunia quid non? and the mannaging of the businesse solely to Haman committed, Vers. 11, 12, 13. And the King said to Haman, the silver is gi­ven to thee, and the people also, to do with them as seemeth good to thee, &c. Then were the Kings sons called, and there was written according to all that Haman had commanded unto the Kings Lievtenants, and to the Governours that were over e­very Province, and to the Rulers of every People, of every Pro­vince, according to the writing thereof; and to every people after their language in the name of the King was it written, and seal­ed with the Kings Ring: and the letters were sent by Poasts in­to all the Kings Provinces, to destroy, and to kill, and to cause to perish all the Iews, both young and old, little children and wo­men, in one day.

4 The activity of the Churches Enemies, for the speedy execution of this plot observed, Vers. 15. The Post went out being hastned by the Kings Commandement.

5 A double effect of this plot decreed: the Court and Enemies of the Church are merry, and their spirits elevated, They sit down to drink: The Church of God is perplexed, Vers. 16. The City Shushan was perplexed.

6 Mordecai's Personall sence of this misery, he is more eminently affected, Chap. 4. Vers. 1. Perceiving what was done; he rent his clothes, and put on sackcloth and ashes, and went out into the City, and cried with a loud and bitter cry, &c.

7 The Nationall sence of this calamity, Vers. 3. And in every Province where the decree came, there was great mourn­ing, and fasting, and weeping, and wailing, and many lay in sackcloth and ashes.

8. The plot to Esther, discovered by her maids, Vers. 4. and by Mordecai confirmed, Vers. 7.

9. Some difficulties by sense proposed, Vers. 10, & 11. and by Mordecai answered, Vers. 13, & 14. and by her faith mastered; she puts on an heroick resolution, and returnes Mordecai my Text for a concluding answer: Goe, gather to­gether all the Jewes in Shushan, and fast ye for me, &c.

In the words you have, The Messengers order for prepa­ration, Nationall and Personall, for her good successe in un­dertaking that great action: Goe, gather together. In which preparation you have two particulars.

1. The suitablenesse of the duty to the Churches diffi­culty, or her prescribing them suitable duty to so great a dif­ficulty. The Church is in a great strait, decreed to death; a decree also that none shall dare to approach the Kings pre­sence uncalled; much lesse to be a Petitioner for life, to re­verse a decree, Vers. 11.

2. Proportionable duty: Fast, pray: nay fast all; pray one and all: nay do this exactly, strictly, neither eat nor drink; nay do it importunately, ply the work, ply it night and day.

The Action, these two particulars.

1 The Messengers sensiblenesse of the Churches misery, and her own difficulty: I also and my maidens will fast like­wise. She doth not put upon others what she will not pra­ctise her selfe; nor trust to others duties alone, as a meanes for her security; no, I also: if the Church be in misery, she will as a member put her selfe on exact duty.

2 The Messengers subsequent independing heroick selfe­denying resolution: So will I go in to the King, If I perish, I perish.

The words are without difficulty; onely thus farre per­mit [Page 5]me, that I may condescend to every mans capacity.

1. The Jewes were then the people of Gods love, his he­ritage, his eare friends; against these is the decree sealed for death; for these the pit is digged, the net spread, the sword sharpened: these thus designed for death, must fast and pray heartily for the Messengers acceptance, as the onely proba­ble meanes for their deliverance.

2. In Shushan: that was indeed the winter-Palace of the Kings of Persia; but to it was adjoyned a City, which was denominated so from it: Why, the Jewes at the Court may thinke to escape (as Mordecai intimates Verse 11.) by the Kings favour; they in the City to be secure, as within Lines of Communication. No, all must to the worke for the Churches deliverance.

3. Fast ye for me. Some read it, Orate prome: The O­riginall hath it, Jejunate supra me: Arm me with your pray­ers and Fasting, against the strength of malice, and power of a decree: Jejunium pro suffragio apud summum Deum petit.

4. So will I go in to the King: Magna fidncia Reginae in je­junio monstratur, magnaque charitas in vitam populi.

5. If I perish, I perish: She submits to God, imbracing her own death, rather then daring to neglect the use of the meanes for the Churches safety; as undervaluing, trampling on, and contemning that life, that may out-live the prospe­rity of the Church of God.

There are streaming from these fountaines many eminent truths: time and your weighty occasions prohibit me to adventure upon all: I shall therefore at this present onely summon some of them to appeare, and passe them by with observation: one I shall insist on for your present preparati­on unto the great work of this day.

First, from the first branch of the order, Go gather together all the Iewes, you may observe,

That unity in duty is a sweet preparation to obtaine mer­cy for the Church of God in difficulty. Indeed it is the strength of duty, and that which adapts us for mercy, Psal. 134. Vers. 1, 2, 3. Behold how good for brethren to dwell to­gether, so to fast, to pray together: I, there the Lord com­mands his blessing, even life for evermore: Act. 2.1. They were all with one accord in one place: and in the fourth Verse, Then they were all filled with the Holy Ghost: Indeed there is nothing doth so unfit us for mercy, as our divisions; it is the Basis of the Churches ruines, that we cannot be got to goe together unto the throne of grace for mercy in this our time of need. Unity it is the Portall at which prayer enters every supplicated mercy: When the Church is thus toge­ther, their desires (like Peter, Act. 12.12.) wait, and knocke to enter, break thorough all barres, shackles, bolts, difficul­ties; to speak to them the prevalency of such Saint-like per­formances. It is observable whilst there was division be­twixt Abraham and Lot, God never appeared, Gen. 13.14. &c. Truly it is in this case with duty, as with the child in the wombe, untill all the parts are rightly framed and com­posed, the soul quickens it not; nor will any mercy cordial­ly smile on us, untill we are knit together in love: indeed our Saviour prohibits our service to God, untill we are at peace with one another: nothing like this hinders the prosperity of Gods famlly, or blocks up the passage for the Churches de­liverance: and I am confident, nothing so much as this sinks your spirits, in the expectation of present successe in this dayes imployment: O what an inexpressible evill is it, that all the Church of God cannot be got together for your good successe in this businesse for peace, whilest we are all now ga­thered [Page 7]together (I hope all of one mind) with an importu­nity to implore it, and God to soften the Kings heart to in­cline to it. I wish heartily there be not some in this King­dome, professing the same faith, baptized with the same Baptisme, praying God to harden the Kings heart against it, or for selfe-ends perswading him might and maine to re­fuse the Propositions conducing to it: But however, let us that are together, with one accord pray, and I hope the pray­ers of the Saints are at this time active for a blessing upon your atchievements this day. And so I shall hold out to your view a second truth wrapt up in the Text:

Observation 2. Representative Persons interposing for the Church in a strait, require representative prayers. They are nationall men, and will need nationall assistance. A King­domes strength is necessary for those that stand for a King­domes wealth. If Esther personate the Jewes to the King for salvation, the Jewes must present Esthers condition to the King of Kings for preservation. All the Churches Worthies are worthy of the Churches best duties; if Paul be labouring for the Church, and adventuring for it, he had need have a stock of prayers going in all the Churches for himselfe.

The 3. Observation (And neither eat or drink three dayes or nights together,) is this;

That in cases of great difficultie there is a pressing ne­cessity for the speedy and exact performance of importunate duty: A bleeding Church expects a speedie and speeding prayer: Mariners in great stormes are very yareand take double pains: Souldiers neare a quartering enemy are up­on serious and constant duty; then night and day at it: life is on it, as we proverbially expresse it. Souldiers grutch not limbs or lives for victory, nor must we think much of [Page 8]praying and fasting, againe and againe, for a Nationall mercy: Indeed we must never give over till we speed; Finis operationis est opus: the end of the worke is the worke it selfe. Truly it will be to little purpose for you to go to the King, if you go not first to God, to move the Kings heart. For, it is the master-peece of his own hand to work the heart of Princes that way, as shall make most for his glory, and the accomplishing his fore-thought designes touching his Churches good, and the Kingdomes of the earth; and when hell hath plotted a designe, and found out fit instruments to suggest it to Princes; nay when cor­ruption hath over-power'd convicting light, and be-mid­nighted the soule, that it consenteth to be guided, and fol­lowes every Ignis fatuus, or other fading meteor, nay som­time forsaking the more eminent lights of heaven, doating on very glow-wormes, but indeed composures of corrup­tion, and to follow what is suggested to it, and is in it selfe resolved to act what plotted; yet then, even then, God can alter: And what God can do for any peoples good, impor­tunate prayer, exactly performed, may prevaile with him to do for us his people, and his Churches good. Truly, such Prayer, with fasting, hath been of old former Messengers Preparation upon the undertaking any great and waighty action: S. Iames adviseth us before we put forth our resolves to say, If God will, I will do this or that, Iames 4.15. It is good upon every undertaking to aske Gods leave, and to consult him, to carry him, or somthing of him with us, to effect that which we cannot promise our selves; in the 24. of Gen. 12. Abraham dispatcheth his servant upon a message of concernment; and it was concerning, the and winning, perswading of a heart, as appeareth Ver. 51. It may be the wo­man will not be willing to follow me; &c. saith his Messenger; [Page 9]so that it was dubious, whether her heart might, or might not incline to his Message: well what course doth he take? Vers. 12. by way of Preparation, knowing it was in Gods power, to incline it, he seeks God. And he said, O Lord God of my Master Abraham, I pray thee send me good speed this day: And the successe you may read in the succeeding Verses.

To come a little nearer to our purpose: Esau had an old grudge against his brother Iacob, the messe of Pottage was not yet digested, but boyled the second time in his stomack, and the gaining his Fathers blessing was laid to heart, and what he secretly thought in his heart before, when the dayes of his Fathers mourning were come he begins to act now; and arrayes foure hundred men to go against his bro­ther upon the receipt of this intelligence, Iacab feareth greatly, Gen. 22.7. nay, the Text saith, He was distressed. Well, he cannot avoid a meeting; nor can hee expect lesse then ruine, there is no probability to shun his Army or to sense possibility to escape his fury: well, what course takes he? Truely, hee goes to God in Prayer: to change his heart, he knew that it was in the Lords power; and al­though sencible of his unworthinesse and insufficiency, he chooseth rather first to wrastle with a good God indeed, whom he might overcome and prevaile with to change his brothers heart, then meerly to trust to his owne policies or complements; or any other way to win upon him. This is the strength of all other meanes he useth to pacifie his bro­ther: and Verse 28. you see the excellent consequence of his Prayer: As a Prince hast thou power with God and men, and hast prevailed: And I pray observe this for a truth.

That powerfull men with God; are ever prevailing men with Man? If we can but get strength enough to wrastle with God let us trust God to wrastle with the hearts of men, 1. Kings 18.37. yea the greatest Princes: Oh had not this [Page 10]Nation laboured under the malignant distempers of sin; nay, did not the Covenant-Servants of God, such as passe for his own children, lie dangerously weak under sad divi­sions; yea so that the whole body is out of joynt, and then what strength? we might have prevailed for the Kings heart it being in Gods hand, before this day. For why might not we (if rightly quallified) obtaine a heart out of our hands, and in the Lords hand, for the good of a Nation? nay three bleeding Nations? as well as he, for himselfe and his family: Gen. 33.4. you have an incouraging president; where killing is come to kissing, sheding of blood, to shed­ing of teares: They both wept: The charging each other is the imbracing each other; It will be an argument against us of Nationall weakenesse, and wickednesse; that one shall doe more then so many with God: And if this be Truth, we have none, more no cry out of, then our selves, for the continuation of our sorrow; may not the Lord say as some­times to Israel, Perditin tua ex te, we may thank our selves; his hand is not shortned that it cannot save, nor his care hea­vie that it cannot heare; but our prayers are weake, because our hearts are wicked; that cannot hold out a wrestle with God.

Indeed, we act dutie, but not proportionable for the Churches necessity; or as cordially sensible of its misery and speedy calamity, not as if we see no way but one for it, or beheld it sentenced to death under a dooree; no, we look most of us, as Eliahs servant, upon the first command, 1 King. 18.4. when misery was on Germany, Ireland, and Scotland, be­ing often perswaded by the Eliahs of those times to look out what we could see, the return of our hearts was, that we saw nothing: Indeed we laid it not to heart, as any thing. Nay, when at this day comanded to look out, those within Lines of Communication and fenced Garrisons, can see but a [Page 11]little cloud out of the Sea like a mans hand; we esteeme all the Protestant blood; nay, the Saints blood that hath been shed as nothing; do all the Cruelties, Murders, Wound­ings, Imprisonings, Fireings, Plunderings, Deformings, Reproachings, of the Saints, as yet appear as nothing? How many sighing, groaning, lamentable complaining, sad­hearted good Christians may you see in many parts of this distracted Kingdome, seeking for bread and glad to part with (their former) pleasant things to relieve their families pressing necessities? How doth many a gallant family sit solitary? How many beautifull houses forlorne? Yea, how many are aggrevating their misery, by viewing over the re­cords of their former injoyments? How in many places doth the Enemy magnifie himself against God and his peo­ple, having possessed, and dispossessed our Congregations, and destroyed the place of the Assembly? How doth the blood of the Church spring forth as wine out of the wine­presse, and lyes spilt on the ground; abroad the Sword con­suming, at home lofty and sad divisions, even the wills of men, like wilde horses, renting limbe from limbe the poore Church of God, the Enemy hearing of this trouble and be­ing glad? Nay, in a word, The cause of God in three Kingdomes, crying with them in the 1 Lament. Vers. 12. Is it nothing to you, O all ye that passe by? Is there any sorrow like to my sorrow? and yet who, with Mordeoa [...], although it be past beyond a decree, and come to the Ha­man-like acting of cruelty against the Church, before your faces, even at the doores and gates of your Cities, in heart yet saith, Is it any thing? Nay let me add somthing more; Although God be so angry, as to license his enemies to pull out his own eyes, (for his Church is as deare to him as the apple of his eye:) and he must be incensed highly, when he will permit this: yet who layes this to heart as any thing? [Page 12]Nay even now, although God hearken, and hear who spea­keth aright at all, or if, but for a day, and then every man with the day casts off the duty, and returneth with the dog to his vomit, and with the wrinsed sow to wallow in the mire. Had Mordecai lookt thus a squint on the condition of the Jewes, he had never laid it to heart; and if never laid to heart, it had not been communicated to every one that in probability might conveigh it to Esthers eares; and had she slightly entertained it as newes onely, it had never come to the hazzarding of her life in the Churches cause, or prescri­bing an order for so serious preparation for the Churches preservation. Will you license me to advise you? I know you wil: you called me to that purpose to this duty this day: Why then, as the Prophet, 1 King. 10. Prepare your chariots: so you, and (I wish) the whole Church of God their hearts; and improve you all your interests, (noble Patriots of the Cause of God) and let them improve theirs, by propor­tionable and importunate duty, for successe this day suitable to the Churches necessity and misery. Esa. 22.4. you have the story of the invading the land of Jewrie by the Persi­ans, by reason whereof the Church of God, and the King­dome were like to be brought into a sad condition; it was like to be a day of trouble, and treading downe, and of per­plexity by the Lord; breaking down walls, and breaches seen in the city of David: mark in the 4. Vers. what the Pro­phet puts immediately in practice to divert it. Therefore said I, look away from me; mind me not of any thing else, I have nothing else comparatively to look after, this is the bu­sinesse of the time: what? I will weep bitterly: or, as the O­riginall hath it, I will be bitter in weeping: Labour not to com­fort me, because of the spoiling of the daughter of my people: Jer. 8.21, 22. For the hurt of the daughter of my people am I hurt: I am blacke, astonishment hath taken hold on me, &c. [Page 13] i. grief to an extasie hath seized on me, that I am not my selfe: the hurt of the Church is his hurt: I, then he seekes propoationably a remedy. Moses, when God is angry with the people, he fals sensibly to the work: and being to wra­stle out reconciliation, and a diversion of Gods expresse re­solution against them, he is at it 40. dayes and nights toge­ther. So againe upon another provocation, Numb. 14.11. How long will this people provoke me? Vers. 12. I will smite them with the pestilence, and disinherit them: and now God (if Moses had any selfe-ends or aimes) proposeth somthing to take him off, and stop his mouth, for he promiseth to make him a multiplying nation: (Indeed selfe-aiming men, that shall look to their own ends; will never stand the Church in a strait in any stead;) No, he saw the people threatned to ruine: See how Moses argues, and wrastles with God, Vers. 13, 14, 15, 16. and then closeth, and gaines upon God by prayer, giving as it were the other hug in this wra­stle, in the 17, 18, 19. Verses, Pardon I beseech thee the iniqui­ty of the people: See Vers. 20. And the Lord said, I have pardoned according to thy Word. See 1. Nehemiah, 2, 3, 4. I have loved you, saith the Lord, &c. Acts 27. Paul perceiving the voyage would be exceeding dangerous to those in the ship, Vers. 21. the Text saith, he used long abstinence: you have our Saviour Christ also for an example; when he be­held the contraction of his Fathers brow, wrinkled up with full pleats of displeasure, and pure wrath against our soules, and a decree against us, to suffer hell and damnation; and none could or durst enter, to indeavour a reverse, when he beheld the plot against us, and our precious immortall souls undone for ever, and liable to Satans fury; he immediately disrobes himselfe of glory, and immantles himselfe with the rags and badges of poverty, and enters into the veile of flesh, and then and there plies it night and day, contesting [Page 14]with men and devills; nay wrastles with God, with the deep groanes of his spirit; sweats at this worke water and bloud, and never quit his free undertaking untill he sweetly breathed it out to us; that the great businesse of his Church was done, and that they were delivered from all their ene­mies, with an It is finished.

Precious and high-prized mercies must cost us some la­bour; we must not looke to carrie home that which all the treasure in the land cannot purchase, for nothing: your words, or the Propositions you present, may not take with the Kings heart; but your suitable performances (by way of preparation to the Churches present misery) to God, may take with God; and God can take his heart and dispose of it as pleaseth him, Ezra 1.1. The Lord stirred up the spirit of Cyrus to build his house.

There are many Arguments, and perswading Reasons, as sinewes to strengthen the Truth proved by fore-mentioned Scriptures, and Examples.

First, Why exact and proportionable duty to the Chur­chesmisery is required of all those that are interested in seek­ing its delivery.

1. Argument. Thar we may make it appeare, we are cor­dially sensible of its condition; that we beleeve indeed it is as miserable as it showes for, and that God is as angry as he seemes to be with the Kingdome, that it complaines not without a cause; we can never yerne in our bowels with compassion to those (though never so neerly related to us) who we beleeve not be in passion & affliction. The sense of the Churches moaning in misery must precede in our hearts, our groaning for mercy; the tender hearted mother then and not before, then makes it her worke (all things set apart) to send for a Physitian, and to Physick and tend her sick child, when she hath layd to heart the symptomes of its disease, [Page 15]and considered the consequences it. When we imagine slight hurts, wee afford them slight healings, like those 8 ser. 11. but when layd to heart then, Oh! Is there no Balm in Gilead, no Physitian there? ser. 9.1. Oh! that my head were waters, and eyes fountaines of teares, that I might weepe day and night for the slaine of the daughter of my people, &c. It was an old fault which the Prophet complained of, that no man layes to heart the miseries of the Church.

2. Argument. That we may make it appeare, that we set a high estimate on the Churches safety, that wee intend to gaine it what ever it cost; that we think not much, nor re­pine, no not at any layings out for it: truly we have bid lit­tle or nothing, nationally or personally, for this great mercy as yet.

Object. Why have we not freely offered our superfluous riches; have we not cashiered our vain pleasures? have not many hazzarded the displeasures of their eminent friends, procured to themselves many enemies, ventured their lives; nay have we not made many prayers? observed many Fasts; and is this nothing?

Sol. Truely, as the case may stand, it may be worse then doing nothing: and God may say to us as to those that pro­fessed to be his people, Esa. 1.11. To what purpose is the multitude of your sacrifices: here you heare of many sacri­fices, much cost (God knowes) to little purpose or no pur­pose: we bid very much, I confesse, for mercy; but we would have God take our publike fatih for it; we would still have God take our promises for it, when he expects per­formances for it; he is so well acquainted with our back­slidings, that he is unwilling to trust us any more: It's true, we come often to cheapen mercy, it may be once or twice a moneth, publikely or privately, for the Church in misery, and for a day hold down our heads like a bull-rush, as if we [Page 16]were undone if we had it not; but when the price is set at a word, and God fallen as low as he can to save by it, to his glory, and the honour of his justice. For the most part the most of men are apt to slink away, or to promise to come a­gain, or the like. What is it to bid, and bid for a rich jewell again and again, yea a thousand times over; if we under-bid for it; surely it argues a slighting of the jewell, and must needs be a great provocation to the merchant: God had as live you bid nothing, as all you have bidden or abidden, if you come not up to his price; what's that? why it is expressed and set downe, Esa. 1.16, 17. Wash ye, make you cleane, put a­way the evill of your doings, &c. also Isa. 58.3. The Jewes question God, why though they bid faire for mercy, they cannot have it: Wherefore have we fasted, and thou seest not? &c. God gives them accompt in the last words of the third and fourth Verses, Behold in the day of your fast ye find pleasure, ye fast for strife and debate, &c. wherefore he can­not part with it at that rate, and sets down what he resolves to have, Vers. 6, 7.8. Is not this the fast that I have chosen, to loose the bands of wickednesse, to deale thy bread to the hungry, &c. you must bid as the Ninevites did, Ionah 3.7, 8. Let ne­ther man nor beast, herd nor flocke tast any thing, let them not feed nor drinke water, but let them cry mightily unto God, let them turne every one from his evill way, &c. Or as the people in 1 Joel 13.14. God will not part with delive­rance and mercy for his Church till we depart from our sin: Hosea 14.3. Take away all iniquity and receive us graci­ously. The sacrificing our dearest sinnes, will instantly bring in the greatest mercies for the Church: We may tru­ly say of the Land as David of himselfe, Psal. 38.3. There is no rest in my bones because of my sinne: Lay a man upon ne­ver so many soft downe beds, if the disease be in the bones the paines continues; the way to make him rest, is to take [Page 17]the cause of the paine out of his bones. You may lay the Church at this day, and the Kingdomes on the soft downe­bed of Gods promises; on the downe-bed of Councells, Armies, Propositions for Peace, Pastings, Prlyings, The way to give the Land rest, is to tender and make such Pro­positions to God as may get sin out of the heart, and pardon­ed, and God reconciled. To conclude this Reason, I may truely say, we trouble our selves, and bid much, but this one thing is necessary.

3. Argument. Because the Lord takes no notice of easie performances or lazie prayers. He expects if the Church be in necessity, and we sensible of it, that we should use impor­tunity; It becoms His Majesty to be so sought unto for such like mercies, 36 Ezek. Vers. 37. I will yet for this be inquired after, saith the Lord, &c. A man that will have his Vine­ard to thrive and be fruitfull, must labour and worke in it; and a man that will have his prayer thrive, must labour in prayer, it must be his daily Trade, 2 Cor. 1.11. You also ld­bouring for us in prayers: God will never answer a lazie beg­ging Christian, we must not be reporters of the Churches necessities, but petitioners: Yea petitioners with a kind of holy impudency, not to be put off with privitive silence, or positive deniall. Nay, although God seeme to affront us for the present, yet must we give God no rest, no not hold our peace untill he make his Church the praise of the whole carth. Our labouring in prayers will soonest bring the Church to rest from calamities.

You never found any rich mercy obtained by lazie dutie; easie & seldom performances produce slow remedies; a strait­ned Church cals for an active and inlarged heart. And mark it, ever when the Church prayes with most ease, it reapes the least profit, or comfort: when prayer is a pennance or irksome exercise to us, as in 1. Mulachy, many say, what a [Page 18]wearinesse it is, and snuffe at it, it is never an acceptable ser­vice for us. But he that is laborious and active in duty, can­not long be passive under misery: labouring in prayer is that which puts God upon expedition: he cannot long de­lay us, or deny us, if we industriously ply the work of Prayer. And as a remedie to cure this malady in prayer, (by the way) take this Recipe: wouldst thou amend thy easie praying, repent of thy active sinning? You shall never shew me a man that is active and laborious in sinning, but I will show you the man that is, and must of necessity be easie and lazie-hearted in praying.

4. Argument. Because proportionable duty hath Gods promise intailed upon it, sames 5.16. The prayer of the righte­ous availeth much, if it be servent; ever marke this, the more servency, the more prevalency; David in Psal. 14.1. desi­reth that his praier may come up before the Lord as in­cense, and you know incense never went up without fire. Prayers of words are to our and the Churches necessities, and against our Enemy, as Powder without Ball, which may make a great noyse and terrifie for a time, but hurts them not, nor helpes us. Of all the Elements the Natural­lists observe, fire gets neerest to heaven; and of all meanes, a zealous fervent praier gets neerest to the God of heaven: Our earthie cold-hearted prayers are like a Bell, which whilst it lyeth on the ground, can make no musick; but when steepled, then it sounds loud: cold or luke-warme wa­ter can never fetch out the blood, or rawnesse of slesh, it must have fire put to it to make it fit for nourishment: cold prayers can never fetch out the corruption and scum of our filthy hearts: no, a heavenly fire must prepare our prayers for Gods digestion.

5. Argument. In regard of the Churches mercies and deliverances, that we stand in need of; mercy appeareth [Page 19]best when by a proportionable duty we blazon out our mi­serie: it is a disparagement to Nationall mercy, to come at the summons of halfe-dutie, or dutie performed by halves: raggs and torne pieces of duty are unbecoming mercy, de­scending from majesty: Every good and perfect gift, saith S. Iames, comes from the Father of lights: and if upon easie requests, we would soone slight them: if we could get mer­cy easily, we would forget it as easily: who prodigall away their estates sooner then they that never sweat to gaine a penny of it? that penny that is got with most labour and trudging for, is not so usually rioted away in excesse; but hoarded up: That Samuel that Hanna can with difficulty wrastle out of Gods hand, shall be dedicated to his service, all the daies of his life: the things that cost us deare, we e­ver prize most; those Colours we take with hazard of life are charily laid up as Trophies of honour: truly it much advanceth friendship, when it appeares in necessity: and it doeth as much heighten mercie, when we gaine it in our faintings for it: when in the Mount God is seen, he can rarely be forgot.

6. Argument. Because the heart of the King is in the Lords hand, and he is able to turne it which way soever pleaseth him; every way of a man is right in his own eyes, but the Lord ordereth the heart: Prov. 21.1.2. yea more for your incouragement, to performe exactly Proportiona­ble duty: the answer of the tongue is from the Lord, Prov. 16.19.21. There are many devices in mans heart, neverthelesse the counsell of the Lord that shall stand. Job. 33.12. God is greater then man, and ordereth him at pleasure; Psal. 33.10. The Lord bringeth the counsell of Princes to nought, he maketh the devices of the people, of none effect. Isaiah 46.11. My counsell shall stand and I will performe all my pleasure &c. Vers. 12. Hearken unto me you stout-hearted that are far from righte­ousnesse.

I hold out all these Scriptures to you as lights, to show you where the Kings heart is, and who hath the ordering of it, it is out of his owne hands; a decree sealed by the King is nothing to oblige Ahashuerosh, if God wil have it reversed concerning his people. Nay, (although it appeare so) it is not in Hamans hand to dispose on; nay, with comfort I dare speake it, the Kings heart is not in Digbys or Hydes, or any other such Haman-like hands in the world; no, it is in the Lords hands. God altered the heart of Abimilech, Gen. 20. Laban thought his heart to be in his owne hand, to act a­gainst acob, & he pursued after him seven dayes, Gen. 31.23. but read the 24 Vers. God commands him to speake to lacob nothing but good, and to enter into Covenant, and to blesse them: Balak thought it in the power of his heart to curse the people, Numb. 22. ult. sends to Balaam a Sorcerer to this purpose, Balaams heart is not in his owne power: In the 8. Vers. Lodge heere, and I will bring you word againe as the LORD shall speake unto me: Read what followes Vers. 12. and Vers. 24. Numb. 13. There is no sorcery a­gainst acob, See 8. Esay, 9.10.11. It is not to be held by counsells; Saul had spent much time in the pursuit of David, and his heart was set for evill against him, and yet God up­on their meeting disposeth of his heart and tongue to blesse him: read 1 Sam. 26.25. Princes hearts have been, nay, they still are there you see; it is but improving of proporti­onable, Nationall, and Personall interests and strength, with our God in duty; and without all question we may gaine this eminent mercy, and have his heart with us be­fore his person; who thinks on, or grudgeth his hazardous voyage to the Indies, when he considereth a probability of getting gold, pearles and diamonds; we never think of the hardships of warfare, and the difficulty of duties, when we are bent upon honour: and were we resolved for Nationall [Page 21]mercy, and such a blessing, as the Kings heart to subscribe to the just desires of all his Kingdomes, we should not stick at any duty: if we were but a little love-sick of mercy, it would break a little more out of our lips.

And thus, having given you reasons for this truth, I shall supplicate you for a little patience, whilest I apply it.

Vse 1. for information of us; how much they are to blame that do not at this day supply the lamentable implo­ring necessities of the Church of God in both Kingdomes. But are extreame short in dutie; if they consider the length, heighth, depth, and bredth of their misery: little water will not quench or decrease a great fire, no rather increase the flame: the taking away a little blood will not cure a calenture; the body must in such a case be brought low: the leaving of a few grosse sins not cure the Churches evill: nor the simple performance of monethly duties: no the Church of God is brought low, but our hearts are not brought low: no, they must (if we will ever do good on it) be brought much lower yet.

2 Such as consider not at all, or take no notice, or looke a squint on the Churches misery: Amos 6.1. Woe to those that are at ease in Zion, and trust in the mountaines of Samaria, that put farre from them the evill of the Nation, and lie upon beds of ivory, and stretch themselves on couches, and cat the lambs out of the flock, and calves out of the shall, and so Vers. 3.6. That chaunt to the sound of the viole, and invent to them­selves instruments of musiick, That drink wine-in bowles, and annoint themselves with the chiefe oyntments; but they are not grieved for the affliction of Ioseph. How many in the King­dome, keeping the Churches fasting dayes as feasting dases; instead of neither eating nor drinking day nor night, drinke (if not cat) day and night.

3 Such as delay the answering the Churclies necessity in [Page 22]misery, by performance of proportionable dutie, like Sale­mons sluggard: A little more sleep, a little more slumber, and a little more folding of the hands: and so misery cats in like a gangrene: it is an old saying, Quod cito fit, bis fit: An op­portune remedy is a double curtesie: he that helps at a pinch helpes to purpose: he that cryeth spare the child when the stripes are given, gives little ease, gets little thanks. O that we would know what belongs to the Churches peace ( Luk. 19.41.) in this our day, before these recovering mercies are hid from our eyes: he speaks too late to the Judge for a re­prieve, when the ladder is turned: It may be God will now heare and grant, to morrow he will not. In Cant. 2. the Church that drowsily neglected her safety, after, in the third Chapter, seeks it night and day, but found it not: It's good stepping into the poole upon the motion of the waters: if you misse your wind, you may lose your voyage: the sea­son hath pantings and swounding fits already; take heed it go not away in one of these fits.

Fourthly, they also are much to blame, who proportion their duties to the measure of their own pressing necessities; and so are injurious to the cause of the Church of God: Jeremy was not hurt for the hurt of himself, but the daugh­ter of his people: Many are praying and fasting for their owne interests; no, Esther thinks not of her self, but her people: so it must not be thy life, or my life, or thine, or my goods, estate, children, &c. or thy personall suffering that must affect thee, and afflict thee, but the sufferings of all the members of Jesus Christ: In all their afflictions thou must be afflicted, and for them all thou hast must be hazarded.

And now Right Honourable and wel-beloved, suffer me. to come to you in a word of Exhortation with some few Motives, and I shall conclude all with supplications for God to guide your hearts to such personall preparations, [Page 23]that you may this day find favour in the sight of God and the King, and return (at least) with hopes of Peace or some small branch, to show the waters are abated, and that God in due time will cause the Arke, which is the Church of God, to rest safe upon the mountaines of hope.

2. Use of Exhortation: That by way of preparation for your addresse to His Majesty, for the Churches preservati­on, you, and the Church of God, would learne and practice that lesson, that you may be praisefull, and powerfull. You see Esthers practice for her distressed people: Nay, you see the three Kingdomes, like that man that fell among theeves, wounded and bleeding to death: Oh be not like the hard-hearted Priests and Levites, that minded more the market then their neigbours misery! But put on the good Samari­tans compassion, and goe and doe likewise; let your bowels yerne towards the poore, wounded, Lazerated, halfe dead kingdomes; looke out for oyle betimes, to poure into the deepe wounds of it; O apply such playsters as may eate out the putrifying cores; and if yet you cannot heale, yet keepe open and sweet the wounds of the Church of God. I know you are men of skill, and know how to doe it; you indeed, with those Honourable Houses that sent you, under God, are the Physitians must doe it: It is you that must heale up the wounds, make up the breaches that must bring backe God to his people, and fetch the Kings heart to his God, and your selves, and his People. And I heartily pray there may be found no Mountebanks amongst you, who are more af­fected with the goods of the Nation, then the good of the Nation; such who mount the Stage, to vent old drugs by faire bumbasted expressions for wholesome and new Phy­sick. The Lord give you skill also to discover all such (if a­ny) before they too much retard the Churches cure. The Lord make you all men of affections and bowels, to lay to [Page 24]heart and pitty the Kingdomes wounds. Nay, thirdly, men of diligence, neglecting no opportunity, the losse of time may be the losse of life.

Now if ever, pray for good successe; Indeed, the conditi­on of the three Kingdomes, doth not onely require it, but the distressed of the Land expect that you croud thorough all difficulties and carnall reasonings, and by any meanes re­present their condition to the Lord in the way of extraordi­nary duty; I could wish we would at last leave mocking and deluding the poore Church of God, and deale open-heartedly with them, we promise, and professe we will doe any thing for their ease; and yet, more then show, nothing is done to this day, we are like an idle servant, alwayes go­ing of an arrant, but never goe and doe it: For shame, now at last let us lessen & weaken our sinsthat we may strengthen our prayers: the life of three Kingdoms is at stake: nay, of the Church of God, for ought you know: pardon my importu­nity if I sollicite you to be active by a few Motives, it being upon life and death of three famous Kingdoms.

1. Motive. Yours, and every one of our Relations to it, it is the Church of God of which you are fellow-mem­bers, it is the ship of which you are partowners, in which your lives, nay, the lives of your precious Soules, and all the provisions for your posterities are imbarked. Since the storme began, I confesse, you have rowsed up many a lazie and snorting Jonah; nay, you have cast most of the unne­cessary lumber, that was more burthensome then serviceable to the ships use, into the Sea; shall I say? nay, some part out of their seas: and yet all is not well, the poore ship drawes much blood yet, swims very deepe in the Red Sea: I be­seech you rumedgy the ship once more, and if you find any seeds-men of Division, S. Paul in the 16 of the Romans 17. intreats you to take notice of them as monstous; and I [Page 25]have read, it is prodigiously ominous to a ship to be haunted with monsters. Raysing parties in a family, ship or army is a thing of a very sad consequence; therefore the Apostle dares give it under his hand, That God is not the author of consusion, but of peace, as in all the Churches of the Saints. 1 Cor. 14.33. Truely it is a sad thing, to see the members of Jesus Christ out of joynt, for Christ falls not of from his members, why should the members fall off from one another? There can be no such reason given, why we should seperate one from ano­ther, as there can be why Christ might seperate from us: It is the glory of Christs body, when every member is ser­viceable to the whole in its right place. These are also weighty luggedge; and the Apostle adviseth, such after ad­monition to be cast out, for these extreamly prevent the ex­act performance of proportionable duty.

Lastly, let every one search his owne Cabine, whether he have not secretly brought no unwarrantable goods a­board for his owne ends, that may make the ship liable to forfeiture; If so, over with them; what a shame is it to any man to forfeit a ship for his owne advantage, or the Church should perish for concealed abhominations, unpardoned sinners are dead men, and dead men are prejudiciall to a ship, and therefore to be cast over; else God will say ere long as to Abimelech, Gen. 20.3. Behold, thou art but a dead man, for the woman thou hast taken, so for the sin you have committed, and are taken in. Why should we joy in any thing, whilst the Church may take hurt; the Saints of God have ever been as tender of it as their selves, and preferred its good before all injoyments; If I forget Ierusalem, let my right hand forget its cunning. It was so deare, and went so neere to old Ely (the news of its losse) when the Ark was taken, that it is disputed whether heart or his neck brake first. Wherefore I beseech you, let your relation to it make you now in its misery, to put [Page 26]forth and hazard your selves to the utmost for relieviing Mercy. Mordeca's Motive to Esther was, it was her Nation, its mine to you, they are your Nations, it is your Church, your Families, your Houses, your Estates, your Children, Wives, Selves, Soules, your Gospell, Ordinances, are aim­ed at; O pray, pray, Fast and pray, cry mightily, all's at stake.

2. Motive. Because such duty, if the Church be sick or Sentenced unto death under a decree: Nay, although with Ezekiah it hath received a message, That it shall dye and not live, yet it is of power to procure God to visite it, and one of his visites is halfe the recovery of it, Psalm. 8.14. It is some comfort to men, that are labouring under hard underta­kings, that they labour not in vaine; be of good courage, and of good comfort, Your labour is not in vaine with the Lord, for his decreed Church to ruine.

3. Motive. It is your last refuge; it is that besides which you have hardly any thing left you. If men have nothing left, or have spent all but their fingers ends, to maintaine them and their families, they had need ply them diligently, and cherish them carefully. If a house stand but on one pil­lar, it had need oft to be viewed for repaires, and to see that be safe and well founded; prayer is as it were the onely Pil­lar of the Church, it is as the fingers ends, we had need im­ploy our fingers ends, for our selves and our fellow-mem­bers in misery, if we intend a livelihood.

4. Motive. You are all sentenced, and by your Enemies appoynted to dye; I hope no true member of the Church but will speake a word for himselfe. (I confesse our owne guilt might sow up our lips, and we might bee left word­lesse:) but yet if God offer thee an opportunity, ply him for thy life and the Churches safety with importunity, for if thou speed not this way, thou art undone for ever. Your [Page 27]life is on it, there is no trifling with life; doe you not know what condemned men doe in poynt of life for pardon? Im­prove all their friends, all their time, all their skill, all for a pardon, so doe you and prosper.

5. Motive. Because by this kind of duty, if you cannot prevaile with God (and that for causes best knowne to him­selfe) for compleat redemption out of misery. Yet you shall for a mittigation of it, and for a sanctified use of it, and for strength of grace to undergoe it, and there is a great deale of difference in mens sufferings and deaths, all men dye, but some men are kil'd by death. It was the saying of a godly man, he did aegrotare vitaliter, so the godly doe, mori vitali­ter, for nothing can arme death to hurt us but sin, otherwise thou art hard, sting-free; we never feare the noyse of a Fly, as the humming of a Bee, because it hath no sting. So that this kind of duty, though it cannot keepe thee and me from dying by the Sword, it will keep us from dropping into hell; and it is a sweet mercy, for the members of the Church, with Stephen at their dearh to see heaven opened, and to die with the sence of Gods love, though of mans cruell ma­lice.

6. Motive. Your paines in duty for the Church of God in misery, what ever it be, shall be rewarded to you and yours, unto many generations, this will intitle you to the most sure inheritance, and lasting legacy you can leave be­hinde you: The Lord never forgets a cup of cold water gi­ven to quench the Saints thirst in their necessity: how much sooner will it be ingraven upon his heart, the pro­viding of cordiall precious portions for his languishing peo­ple: yea God will provide a compensation for you and yours in all your afflictions.

Nay, you shall treasure up praises for your selves, and prayers for your surviving families, in the ages that are to [Page 28]come; and know this also, that God hath riches enough in his Cabinet to make you amends, for all you can do or suffer in this way. Indeed I have beheld you with such alacrity & noble courage expediting your motion, & endeavouring by all meanes night and day to find out him whom your soules love and long after, for the Churches good; that the quaere of the Church in the third of the Canticles and the third, was (to any whom it might concerne) your first salute, Can you tell us of His Majesty? Yea I have seene so much of your unalterable and prepared patience, digesting the vulgar cur­ses and affronts; as your diet and content with any thing, that you might do the Church service, that I shall ever blesse God, that he yet accommodates the Church with such Friends, and the King and Kingdoms with such Worthies, who will venture through an host of enemies (if possible) to fetch water to refresh the Church of God; therfore I will spare my self the labour, by any more Motives to put you in mind to go on, who are ready to run, for the Churches and Kingdomes peace.

All therefore that now remaines, is but to hold out to your view some other Observations that I had thought to have handled to complete your preparation for this dayes great Action; but in regard you have Summons for the a­ction, and but a small parcell of time before you attend His Majesty: that I may no way be prejudiciall to your private practice of this preparation, or any other, becoming so great a work; I will briefly shew you the jewells, they are ready; command me to place them inyour ears at your pleasure, and my obedience shall eccho to your order. You have heard,

1 That Nationall and Personall preparation is necessary for the undertaking any great action for the Church: Gather all the Jewes in Shushan, I also, &c.

2 That Representative persons interposing for the Church in [Page 29]a strait, deserve representative prayer. Fast, pray, for me.

3 Extraordinary and great duty is necessary for the Church in great misery. Fast, pray, night and day, eat nor drink, &c.

The fourth you should have heard, and I handled, is this:

4 That messengers of such prayers are ever messengers of praise: they are thriving, prospering messengers.

5 That all selfe must be denied; that the Church may be saved: We must not thinke of our selves and the Church at one time; if we do, we shall never go thorough stitch with the work, If I perish, I perish: let me assure you this, if you save the Church, you cannot lose your selves: and if the Church perish, juggle and Hocus Pocus it as nearely as you can, your sleights will be found out, and you cannot save your selves: It is no time to feather our nests, and build to lay our young, when so many stroakes have beene given at the root of the tree: seek we great things for our selves? for shame no more of it: what do we painting our cabines, when so many leakes in the ship: first stop the leakes, get out the water, there is a time to trim this cabine afterward.

Lastly, The meanes must be used, although our ends are not ob­tained; If we perish, we perish. For, although God can deli­ver his Church without us, yet his usuall method hath been to make choice of some Moses, some Ioshuahs, Gideons, Da­vids, &c. for the preservation of his Church, nay of Je­sus Christ for the salvation of it. And now give me leave to wind up all with the practice of that duty for you, which I have in this Sermon commended to you: Go, and the Lord be with you; yea the God of heaven blesse you; and cause the Kings face to shine upon you, and make you glad, that he speak nothing but good unto you this day: the Lord avert all whispering flattering Doegs, this day; and returne you with a Message, of hope, at least, if not of present help, for these three bleeding Kingdomes: yea the Lord make [Page 30]your interposing for the Church, as prosperous as Abigails, and let the Kings answer be as Davids, 1 Sam. 25.31, 33, 34. Blessed be the Lord God of Israel, which sent you this day to meet me: and blessed be your advice, and blessed be ye which have kept me this day from going on to shed any more of my Subjects innocent blood, and from avenging my selfe with my own hand: and that he may receive at your hands what you have brought him, and say unto you, Go up in peace to both my Houses of Parliament, see, I have karkened to your voyces, and accepted your persons; & give me but favour to add one word in prayer after the Apostles directory, 2. Thes. 3.16. Now the Lord of peace himselfe give you peace alwaies; by all meanes yea now peace, and let it be the Lords peace; and the Lords free gift of peace, let it be peace with him; peace with your consciences, peace one with another: such a peace as all things may prosper with you, yea that publike tranquillity and quiet in the Church may follow, that it bee not troubled with Schismes and Heresies within, or with­out by persecuting Tyrants, ruinating all by slaughters and cruell bloody warres, (O let every good heart pray for this peace, for our Hierusalem,) that there may be tranquillity in the state, and free from forraigne, and civill uncivill warres, that in the peace thereof we may have peace: that these distracted Kingdomes may be in security, and void of dangers, free from the noise of terrifying alarums, and other dangers. Yea the Lord give us such a peace, that there may be an everlasting Covenant betwixt God and the King; betwixt God, the King, and his people; and let us and the whole Church of God, heartily cry, Amen, Amen, So be it. And so the Lord be with you all, to blesse you in the great worke of this day, and all other your great imploy­ments, for his glory and his Churches good: To whom with all our hearts be rendred and ascribed, all Honour, Glory, Power and Praise, now and evermore: Amen.