violent waters so the verbe comming of this in the New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morus violentus impetuosus St ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 29. 10. Testament is translated running or rushing violently Matth. 8. 32. Act. 19. 29. implying that let the Kings heart be set never so violently on this or that resolution yet the Lord that sitteth and ruleth on the flouds that can calme the greatest tempest is able at his pleasure to quiet the most violent spirits of Princes and some from hence referre it to the ebbing and flowing of the sea to assure that God who hath set barres and doores to the sea and said Hitherto Job 38. 10 11. shalt thou come and no further and here shall thy proud waves be stayed or as the Psalmist Thou rulest the raging of the Psal 89. 9. sea and when the waves thereof arise thou stillest them the same God hath set the counsels and power of Kings their bounds and limits which they shall not passe and can easily and if he please suddenly calme their rage what a full and comfortable evidence hereof is that of Nebuchadnezzars rage and fury against Shadrach Dan. 3. 13 14 19 20. Meshach and Abednego ver 13. full of fury 19. yet see how quickly God calm'd him ver 26 27 28 29. the place is worth your reading and observation you shall see how suddenly Nebuchadnezzars blaspheming God ver 15. turned into his blessing God ver 28. his decree for worshipping the golden image ver 10. changed into a decree for the honour of the true God ver 29. his rage and furie against Shadrach Meshach and Abednego ver 15. converted into his promoting them ver 30. The vulgar Latine reads divisiones aquarum the divisions of waters referring this either to the clouds those waters above the bottles of Heaven which the Lord is pleased to emptie on this Job 38. 37. Amos 4. 7. place and not on that as in the Prophet Or to the river Nilus whose overflowings sometimes fruitfull sometimes hurtfull so the Lord one while inclines the hearts of Kings to the good of his people according to that of the Psalmist of a good King He shall come Psal 72. 6. downe like raine upon the mowen grasse as showres that water the Exod. 15. 23. earth another time to the hurt of their people suffering them to be like the waters of Marah full of bitternesse and which is worse 7 â—0 21. like the waters in the rivers of Egypt turn'd into bloud insomuch as there was bloud throughout all the land of Egypt Others following the vulgar referre these divisions of water to the Lords dividing the red sea that when Pharaoh and his servants repenting of that libertie they had given to Israel for their passage out of Egypt pursued them with their whole strength as the Lord in that great strait of his people made a division of the waters in the sea for their safe passage but caused them to returne upon and drowne Pharaoh and all his forces so the Lord can turne the counsels and pursuits of such Kings as set themselves against God and his people as to the good of his people so to the ruine of themselves and their adherenes but in this the Lord be mercifull to our Soveraigne for his safetie and if nothing will calme the rage of the sons of Belial that then all the stormes and waves which their malice and furie hath raised may returne upon their own heads and overwhelme themselves Vse 1 To close all with some short Application give me leave to expresse my thoughts what is the best and likeliest way to have that mercie which Nehemiah here sought that we might at the length find favour in the sight of our King You have heard that the heart of the King is in the Lords hand and if ever we have it to out comfort we must have it from thence Now a prevailing way for this Neh â— 3 5 7 8 with God is Let the Lord in our Prayers for the Kings heart see in us Nehemiah's spirit he was all for the publike as will appeare in severall verses of the second Chapter not one word for his owne particular let the Lord then see that our desires for the return of our King are for the generall good of Church and State that Gods cause Reformation may be advanced that we may behold Jerusalem Prov 29. 26. in its beautie Religion in its Power and Puritie Many saith Salomon seek the rulers favour but for what surely most for 1 Sam. 22. â— that of Saul He will give every one of you fields and vineyards and make you all captains of thousands and captains of hundreds Are not too many of our hearts too much after such as these so we may sit under our owne vine we little care what becomes of Gods vineyard let the wilde boare make what spoile and havock he will in this it little troubles us so we can keep him out of our own Jerome reports of Nebridius the Empresse sisters sonne a great Hieron ad Salvinam de viduitate servanda Courtier and in speciall favour with Princes that he never put up any suit but for others chiefly the poore and such as were in distresse insomuch as Princes usually granted his petitions upon this ground what we give unto him we give to many certainly it would much work with God to give us our Kings favour if he did see that we would improve it for the common good especially for Religion when we much care not how it goes with us in our particular so that may be safe and prosper David an excellent pattern 2 Sam. 15. 1â— 14 2â— when things were at the worst as in severall Verses yet what was the chiefest of Davids care for himselfe or his own safetie No he so much lookt to the publique the safetie of the Arke which was Israels glorie as he overlooks himselfe saying in that 1 Sam 4. â—2 1 Sam. 15. 25 â—6 extremitie of his to Zadok Carry back the Arke of God into the Citie let that be safe and for my selfe and mine own safetie I leave that to God If I shall find favour in the eyes of the Lord he will bring me againe and shew me both it and his habitation But if he say I have no delight in thee behold here am I let him doe to me as seemeth good unto him Vse 2 That God may be pleased to give us our Kings heart let us in truth and sinceritie give God our hearts be cordiall in his cause look chiefly at his glorie many in these times may be for the common good but it is for such things as if we have them by meanes of our Kings favour and presence we cannot truly say it is that favour which God gives And I am perswaded the Lord hath justly with-held our King from us because in our desires for his returne we have too little
lookt to God to Religion too much unto other things What 's the common voice had we the Court amongst us our full Parliament our usuall termes how would all professions begainers our former trading goe forward and profits come in I must in this leave every one to the scrutinie of his owne heart and to that God who is the searcher of all hearts he knoweth in this what our desires are and at what we look in our desires certainely had the Lord and his cause more realitie in our hearts we should finde more interest in the heart of our King Vse 3 Must we goe to God for all favour that we would have from our King such indeed as will bring comfort with it and that because the Kings heart is in Gods hand let us not seeke to take it thence by any indirect or unwarrantable way let us be sure that what is given us by our King is given in Gods way and by such meanes as we know the Lord will owne let us not desire that favour from our King which we cannot truly say we received from Gods hand and which we know cannot stand with Gods honour to give Let then I beseech you in the Name of our God whom this concernes be carefull That no Propositions for Peace be tendered to our King but such as first in your serious thoughts Isai 9. 6. have beene presented to Christ the Prince of Peace finde out first the minde of Christ before your minds made known to the King for undoubtedly there can be no comfortable assurance of establishing that peace on earth which hath not also its sanction in Heaven We are all for Peace we daily pray for it our Armies fight for it yet not for Peace upon any termes not a Peace dishonourable to God but for such a peace as may best further and keepe our peace with God and I doubt not but the desires of all our worthy Patriots soules are for this And here give me leave to minde you Plutarch Pyrrhus of Appius Claudius his carriage in the Treatie for Peace betwixt Pyrrhus and the Romanes Pyrrhus fought three battles against the Romanes in the two first he got the victorie but with such great losse of his men in both that it was said of him for the first he might gloriari non gaudere brag of his victorie not rejoyce for the second himselfe was heard to say that if he got such another victorie he was undone after the first Overtures were made by Cineâ—â— Pyrrhus his Ambassadour in the Senate for Peace and many were apt to incline unto it as disheartened by Pyrrhus his late victorie and feare of a speedie second attempt whereof Appius Claudius having notice being blind very aged and who had devoted himselfe wholly unto privacie yet the noise of peace with Pyrrhus so wrought with him as he caused himselfe to be carried in his Couch unto the Senate house and presently breakes out Worthy and noble Patriots and Senatours of Rome I have hitherto with some griefe indured the losse of my sight but now that I heare your consultations and inclinations to decree a Peace so unworthy and dishonourable to the glorie and renowne of this Citie of Rome with Pyrrhus your professed enemie it now most troubles me that I am only blind and not also deafe that mine eares might not heare so great an infamie and reproch to Rome I know unto whom in this I speake I shall leave the application to their own thoughts Vse 4 Lastly will not the Lord be pleased to give us the favour of our King in a lawfull and warrantable way cannot we yet obtaine that from him which we may with confidence and comfort say the Lord hath given let this be the supporting cordiall of Gods people that though they cannot have the Kings heart yet God hath it in his hand and why should we seeke to take it out of the Lords hand otherwise then he will give it can it be any where better hath any more wisdome then God to guide and steere it can it be with any that beares more truth and tendernesse of affection to the Church then God doth shall it not satisfie that there is not a thought in the heart of any King but what is disposed of by the Lord doth not that of Salomon hold true even of Kings The preparations of the heart of man and the answer Prov. 16. 1. of the tongue is from the Lord as also that in a following Chapter There are many devices in a mans heart neverthelesse 1â— 21. the counsell of the Lord that shall stand assuredly we may say of all the Kings on earth as Balaam once of himselfe they cannot doe either good or bad of their owne mind Numb 24. 1â— but what the Lord puts into their hearts and hands It will give us a great deale of satisfaction when we heare of a powerfull man one that may doe us much hurt and that wee know beareth us no great good will yet wee are assured that we have a fast friend which hath his heart and hands in his power and can turne and winde it as wee say at his pleasure and we are confident that he neither will nor can doe any thing against us but what our trustie faithfull friend will give way unto This is the Churches condition and in this its happinesse and may keep up the spirits of Gods people that how ever sonnes of Belial and of violence have had and still keep our Kings person and it may be sometimes obtaine his hand yet God still keeps his heart in the power of his hands to dispose of it as his love and wisdome seeth expedient and there let us be content it may rest till the Lord is pleased in his owne way and his owne time to give it unto the prayers of his people and those other meanes which the Lord shall please to owne and further I dare lead you no farther then to the Throne of Grace to crave a Blessing upon what the Lord hath given you attention and patience to heare and unto my weaknesse strength to deliver Amen FINIS Errata DEdication page line 11. read jussu vestro page 7. li. 10 in the margent put Vse 1. p. 8. li. 2. read mâ—rior p. 11. marg r alii p ibid. after Ezra 3. 8. in marg Chap. â— 15. pa. 19. l. 13. r. May-pole p. 2â— l. 4. r. coynes ibid. marg Psal 59. 7. p. 32. l. 25. r. abilitie p. 34. l. 13 17 24. r. Benjamin pa. 38. l. 12. r. I beseech you then
worke a greater esteeme of these mercies when he is pleased to bestow them health is much prized by all but more by those that have lyen many yeeres upon the bed of languishing Libertie is sweet unto and desireable of all but most of those that have knowne the hardship of a long imprisonment the violence and danger of a storme makes a safe harbour the more welcome Mark 5. 25 26 â—7 the diseased woman that was cured of her issue of twelve yeares continuance would have taken it for a great favour if any of the Physitians she made use of could have cured her but when she had spent all and found her selfe not the better but the worse then Christ to come and heale her without any further cost or pains but only the touch of the hemme of his garment could not but work in her a greater and more thankfull esteeme of her cure The Joh. 5. 2 4 5 6 7. impotent man at the poole Bethesda that had an infirmitie thirtie eight yeeres would have been very glad if any man would have helped him into the water when the Angel troubled it and it was his complaint to Christ that he could find no such favour from any now when after so long waiting man would doe nothing for him for Christ to come and heale him with a word it could not but work in him an high esteeme of that comfortable healing Abraham much desired a child and so desired that when God told him Gen. 15. 1 â— Gen. 17. 17. Gen. 21. 6 â—8 12. Riserat pater admirans in gaudio riserat mater dubitans in gaudio sed side confirmata riâ—â—s â—lâ—e non al irrideâ—dum opprobrâ—i sed ad celebrandum gaudium pertinebat Aug. de Civ Dei l. 18 c. 31. I am thy exceeding great reward he replies Alas Lord What wilt thou give me seeing I goe childlesse as if all that God could doe for him was nothing till God gave him a childe The Lord did at length give him a childe but it was when Abraham and Sarah were out of all hope and see how this affected both their hearts the Text saith Abraham laughed at the promise he grew to such an excesse of joy that he could not containe himselfe from laughter and Sarah when the Promise was made good and Isaac borne God saith she hath made me to laugh though her former laughter proceeded from unbeliefe yet this from joy and to shew the height of joy whereunto this mercie had raised them their son must beare the name of their joy be called Isaac that is Laughter Gen. 21. 3. It is ordinarie with us what costs little we doe not usually esteeme much and we can easily part with it our common Proverbe Lightly come lightly goe but such an estate such an house cost me so many thousands the purchase so much in building so much in furnishing and other accommodations for my content so that I laid out my whole estate nay hazarded my life in running through some dangers to compasse it what part with this No I will rather part with my life then forgoe this Surely I am perswaded that Reformation just Liberties and Priviledges with other Mercies we now expect if the Lord please to give unto us our expected end or if this favour denyed to us yet vouchsafed to our posteritie I am perswaded I say that we and they will farre more prize and esteeme these by how much more they cost our fore-fathers and our selves such losse in estates so much bloud to purchase and obtaine them at Gods hand Is not then that done for Religion for Reformation the assurance of just Liberties and after Peace which we expect and for which we have long pray'd yea and pai'd much also surely it is to be feared and we may probably conceive that we are not yet come to Gods price England and Ireland must both bid more and abide more before they enter upon those great desired mercies Hath it cost us much of our estates alreadie 't is somewhat probable it must cost us more suppose our whole estates nay our lives yet that pearle in the Gospel the Kingdome of God in its power and puritie will prove more worth then all Vse 1 It is a wonder to see too many hazarding the losse of heaven to leave a great uncertaine estate to their posteritie on earth and shall we thinke much at the cost of our purses nay of our lives if God call for them to leave unto a Kingdome to a Church to succeeding ages a more cleare and prevailing way and meanes to that immortall inheritance that is prepared and reserved for the Saints in Heaven Souldiers will never grudge the hazard of limmes of life so they may get the victorie and what should dishearten or dismay any whoâ—e hearts the Lord hath inclined to further the work in hand willingly and cheerfully to lay out themselves and what they have in their power whereby they may help the Lamb to overcome and to set Christ upon his Throne that this and all the Kingdomes of the earth may be his who is the King of kings and Lord of lords It is storied of Epaminondas that having received by a speare Aemilias Pâ—cbâ— in vita Epaminondâ— his deaths wound in the battell betwixt the Thebans and Lacedemonians the speare head remained in the wound till he heard that his armie had gotten the victorie and then he rejoycingly commanded it to be plucked out his bloud and life issuing forth together with these words Satis vixi invictus enim moriar I have lived enough that die unconquer'd and being told a little before his death that however he had lost his life yet his shield was safe he cryes out by way of exulting Vester Epaminondas cum sic moritur non moritur your Epaminondas thus dying doth not die Ephes 6. 16. There is no shield like that of faith and if the heart be right he may die with comfort in that cause which preserves life in the doctrine of faith leaves that safe and entire Oh tell me is it not an estate well weakned that strengthens the power of Religion is it not a life well lost that helpes to save the life of truth and yet a life so lost if we dare take Christs Word is not lost but saved Mark â—â—5 Whosoever shall lose his life for my sake and the Gospels shall save it since then we heare what Gods people have paid for such mercies as we expect if we have not hitherto received what we desire let us think we are not yet come to that price which God lookes for and which these great mercies must cost before we have them Vse 2 Again when the Lord was about the raising up and imploying good Nehemiah for perfecting the worke of the Courts of the Temple and repairing the ruines of the citie Jerusalem had that which was alreadie done cost the people much affliction many sufferings and doth there yet
expedition may not by Gods blessing be a meanes to bring in with advantage what hath beene alreadie given or to preserve what is left if neither of these yet O the comfort that this will one day bring unto your consciences when you can truly say God gave me a great estate and I thank my God with comfort I can speak it and I blesse his Name for it he gave me an heart not to see his cause at any time want what I had to give Let 1 Chron. 29. 6 7 9. me commend a worthy patterne unto you of David and the chiefe of the fathers the captains of thousands and hundreds and it was for Temple work and they offered largely Then the people rejoyced for that they offered willingly because with a perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy But it may be here is many an aged a weake a poore man nay women and children that have good hearts to be shooting against Babylon if we could finde a bow and arrow that they were able to deale with yes I can fit you all even the weakest arme in the Congregation I shall commend a bow to you which if used aright 2 Sam. 1. 22. will be as successefull as that bow of Jonathan that turneth not back from the bloud of the slaine from the fat of the mightie it is the bow of prayer the ejaculations of an holy heart shot up to heaven these arrowes have steele heads they will pierce and sticke where they light sharpe and keen in the heart of the enemie they are invisible arrowes the enemie can neither discover nor decline them they will kill in the darke this arrow will find a joynt in 1 King 22. 34. Ahabs armour draw this arrow as Jehu did against Jehoram with 2 King 9. â—4 your full strength and doubt not but it will in Gods time smite our Romish Jehoram at the heart and sinke him in his Chariot and chaire of pride O that when ever our armies are in the field charging the enemie a showre of these arrowes of fervent prayers a volley of this shot might light as thick on the enemies camp as those hailestones at Bethoron we should I doubt not see more slain Josh 10. 11. by this showre of prayer then the sword Reas 4 Are the wals of Jerusalem yet broken downe it may be that which is the first work in repairing ruinous wals was not then done the rubbish of the former decayes not yet removed and this was the peoples reason and part of their complaint there is much Neh. 4 10. rubbish so that we are not able to build the wall I pray you lay this to heart you that desire in any way to be repairers of our breaches do repaires in Church and state move slowly Let me aske is all the rubbish of our Church and State removed God be blessed much is but is there not too much remaining are there no more oaths in our streets in our armies no Achans in our camps that either beare too great affection to some rags of Josh 7. 21. the Babylonish garments of Rome or look more after our shekels of silver and wedges of gold more to the pay then an end of the war and the welfare of Church and State Is there no more drunkennesse in our taverns no falshoods in our shops no whoredomes in our chambers no excesse and vanitie in our attire what means that costlinesse and lightnesse in apparell it may be even on this day of mourning Non est conveniens luctibus ille color Surely sable colours will best suite with sad times when the people mourned upon the hearing of evill tidings No man did put on him Exod. 33. 4. his ornaments or as the Geneva no man put on his best rayment How doe I wish that I might not justly take up that charge of the Prophet against Israel with a little variation and that to the worse The pride of Israel doth testifie to his face too openly Hosea 5. 5. and manifestly declares it selfe in the faces of some what meanes the continuance of paint of spots of nakednesse are not these part of that rubbish which God looks we should remove Let me reason a little with you if any such here is it not better for you to remove them your selves then stay till God in wrath come to remove them if you will not suffer your selves to be cured by admonition God hath a cure for all these which when it comes you cannot put off They say there is white and red paint oh wash them off with teares of repentance lest God bring upon you that in Ier. 30. 5 6. the Prophet a voice of feare and trembling and all faces gather Ioel 2. 2 6. palenesse either through feare or famine and for black spots think a day of blacknesse may come too soone wherein all faces shall gather blacknesse heare Jeremie lamenting this when it came upon Lam 4. 7 8. 5. 10. them Their visage is blacker then a coale even theirs who were purer then the snow and whiter then milke and whence came this he will tell you in the following Chapter Our skin was black like Isai 47. 3. an Oven because of the terrible famine and for this nakednesse of pride one Prophet will tell you that God hath a nakednesse of vengeance and he hath an enemie as in another that shall discover her nakednesse shall take her sons and her daughters shall slay her Ezek. 23. 10. with the sword and execute judgement upon her Much other rubbish and sinks of sin might be discovered in our persons in our families you have Scavingers to cleanse your streets well were it for your citie if there was not more filth in many houses and shops then is cast out into the streets happie would it be if everie master of a familie pardon the word would play the Scavinger in his own house in his own heart that the inside Matth. 23. 26. of the platter might be made cleane also and take we heed lest the want of this besome of reformation bring not upon your houses Isai 14 23. the besome of destruction Reas 5 Lastly are the gates of Jerusalem burnt with fire and so continue it may be the matter which kindled that fire is not yet removed and will ye look that a fire should goe out whilst the fewell remaines that feeds it What kindled the fire in the gates of Jerusalem the Prophet will tell you If ye will not hearken unto me to Iâ—r 17. 27. hallow the Sabbath day and not to beare a burden even entring in at the gates of Jerusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall devoure the palaces of Jerusalem and it shall not be quenched And if you will goe to a following Chapter of this Book you shall find Nehemiah complaining
bloud another way and I am perswaded was Gods house on these dayes of Humiliation more moistened with unfained teares of penitents our fields and dwellings would not be soaked and watered with so much bloud of the slain they are the expressions of Esay Isai 34. 7. Ezek. 32. 6. and Ezekiel full of awakening terrour if you please to read them and the Lord bring it to your hearts Vse 2 And let me intreat you to make use of your teares of Compassion for the miseries of this land to draw from you teares of Humiliation for the sins of this land How melting are many of us at the reading of some dolefull and lamentable relation which yet can read over and over the sad storie of their owne and the kingdoms sins without shedding a teare whensoever then your hearts are affected to expresse teares of compassion â—et them help to draw out teares of Humiliation do for this as those that coming for water to a Pump out of order first cast in water to fetch up water let your soules take in teares of compassion that they may be the apter to issue forth teares of Humiliation And surely I feare we have all cause to be more abundant in these of Humiliation if for no other sin but this our want of teares of reall compassion for those former 2 King 8. miseries the Church hath long endured remember what fetcht teares from that man of God when he lookt on Hazael it was not for any thing at the present done all runs in the future the evill that thou wilt do their strong holds thou wilt set on fire and yet could 〈…〉 have thoughts of this in his heart without teares in his 〈…〉 were then our teares of compassion for Germanie and Ireland wherein we have heard all these and worse have beene done their strong holds have been set on fire their young men have been slaine with the sword their infants have been dashed in pieces and their women with childe ripped up and many more unheard of cruelties have we read these with drie eyes with unrelenting hearts O labour we to see what great cause we have that our tears of Humiliation should be many if for no other reason but this because our teares of compassion have been so few That you may have both pray unto the Lord to give unto you tendernesse of affection a tender skin will bleed at the touch of a needles point Be Rom 1â—â—0 15 kindly affectioned one towards another with brotherly love weep with them that weep beg also broken hearts and wounded soules â— 1. 9. 1. a wound in the heart will usually bleed at the eye if the heart be full of bowels of pitie within like full vessels a small touch or shake will Foâ—s 〈◊〉 est â—or â—â—â—punctum doâ—ens Cornel à lâ—p in â—oc ubi 〈…〉 make them run over without water in the head and heart will have a fountaine of teares in the eyes We upon such dayes as these offer as we think much to God offer our lips in prayer our eares in hearing our persons and presence in attendance of almost a whole day in his house and service but would you know why the Lord hath not hitherto so fully manifested his acceptance of these offerings in giving us what we have desired nay seem'd by withholding that to reject the other let me tell you I am afraid there hath been too little of that offered which I am sure the Lord will not refuse what that is David upon his owne experience will tell you The sacrifices of God â—re a broken spirit sacrifices in the plurall Psal â—1 17. because this in stead of all and all without this nothing and he goes on a broken and a contrite heart O Lord thou wilt not despise We of this land may truly complaine with the Prophet with some small variation We have seen the breaches of our Kingdome Isai 22. 9. that they are many breaches in our counsels in our armies in our affections in our estates I am perswaded all our breaches yet remaine great because our hearts are so little broken for those great sins that made them take we heed then lest the with-holding our teares of compassion from our brethrens distresses doe not close Gods bowels of compassion towards our selves and lest our land shedding so few teares for sin loose not yet much more bloud as the just punishment of our impenitencie and want of Humiliation for sinne Observ 5. But did Nehemiah rest in his teares for the afflictions of the people and the ruines of Jerusalem was his pitie only verball like that mercie rejected by the Apostle when to a brother or sister naked and destitute of daily food one shall say unto him Depart in Iam. 2. 15 16. peace be you warmed and filled and yet give them not those things which are needfull for the bodie had they only a returne of good words from Nehemiah I am sorrie to heare of your affliction and reproach that your wals yet remain broken downe and your gates burnt with fire but be of good comfort build your wals repaire your gates I wish it were in my power to relieve you and further the work No Nehemiahs heart was so really affected with their miseries and ruines as it put him upon the use of those means which if any would prevail for redresse of their miseries and these are two Fasting and Prayer such as never failed when used aright For incouragement to the first I might commend unto you the confidence that Gods people in all exigents placed in this and their Fasting comfortable successe that of Jehoshaphat set the enemies to kill one another that of Esther changed the heart of the King and reversed 2 Chron. 20. Eâ—ther 4. 5. a bloudie decree neere execution Ezra more trusted to this for a Ezr. 8. 21 22 23 1 King 21. 27 28 29. 2 Chron. 12. 7 9 1â— 14. safe convoy then to a band of the Kings souldiers Ahabs hypocriticall fast put off the judgement to his sons dayes Rehoboam and his princes halfe humiliation as I may call it brought same deliverance Shishak King of Egypt had onely power to plunder him of his treasures not altogether to destroy him our owne comfortable experience since our last fast blessed be our God will speake though we be silent And pitie it is that so powerfull a remedie through our miscarriage in it should loose its power that our monethly use of it should make it like the same Physick often used uneffectuall to us Give me leave therefore in few words to give you the principall heads of the doctrine of fasting and because in this I may deliver nothing which is not knowne to the most here present these may please whilst I speake it may be to some for information to suffer their thoughts to goe along with me in a way of examination remembring Joh. 13. 17. that of Christ If
such as are not willing to appeare openly in the cause of God when they may doe good will never heartily pray in private for the Churches good Secondly it is an easie help he that can do nothing else may pray the French have a Proverb He that hath no money in his purse let him have honey in his mouth if you have not abilitie estates enabling you to contribute or lend towards the maintainance of an Armie you may yet contribute your Prayers and lay out these for the Lords blessing upon the Armie you shall heare some of the meaner rank say were we in such a condition had we such an estate as these and these men have we would doe this and that which these and other rich men doe not take heed we have deceitfull hearts I would have you try them by this what doe you in that condition wherein you are even in this of Prayer Doe you herein what you can are you often on your knees earnest with God to pardon the sins of the land that his cause may prosper that the expectation of the Churches enemies may be disappointed that the Lord would give hearts unto all those to whom he hath given abilities to lay out their utmost for the furtherance of Gods worke certainly if ye be wanting in this let me tell you had you greater estates you would not do much I cannot thinke that he which will not use his tongue will to any purpose use his hands or purse Thirdly it is a lasting helpe thy strength thine estate may faile thou maist be many wayes disabled from yeelding that helpe in other wayes which thou desirest nothing can disable thee from this whilst thou hast an heart thou maist pray Lastly in what place soever you are you may by your Prayers â— Tim. 〈◊〉 8. Ephes 6 18. helpe the Church I will that men pray every where said the Apostle those Christians which have put upon them that piece of Armour Prayer may use it in their beds in their chambers in their shops in their privatest closets in a word that souldier which fights for the Church with his Prayers and all may be such where ever he is he still keeps file cannot in any place be out of his rank Well then seeing Prayer is of such excellent use and that whereby every one may help the Church let me speake to all of this as in Isai 65. 8. the Prophet one once did of that Cluster Destroy it not for there is a blessing in it O destroy not your Prayers by not using them aright it is a Cluster from whence may be pressed many sweet and comfortable blessings take we heed then lest by our not using them as we should they prove uselesse to us and to the Churches cause for which we use them the poorest and meanest amongst you may be instruments by this of great mercies to the people of God and to your own soules be carefull then what ever you doe not to destroy your prayers by your ill usage of them to helpe you herein give me leave to prescribe some few short and plain directions for the right use of Prayer and for your better improvement of this so excellent an helpe to the best advancement of the cause of God First Prayer that would prevaile with God must goe up with an humble and sorrowfull confession of sins and well grounded resolution to forsake them for certainly he that prayes to day and returnes to his former sins to morrow unprayes his prayers and they which fast and confesse their sins to day and fall to the practise of them to morrow though they may seeme to fast unto God to day yet indeed they feast the devill to morrow the Lord looketh for at our hands not alone the words of prayer but as I may call them the works of prayer and though on this day We may cause Isai 58. 4. our voice to be heard on high yet not casting off our iniquities our works of sin will outcry our words of prayer Let every one then I beseech you search into his owne soul and find out the sins â—e stands guiltie of and whenever he goes to prayer to preface unto his soule with that of the Psalmist If I regard iniquitie in my Psal 66. 18. heart the Lord will not heare me and not forget that of the Apostle I will that men pray every where lifting up pure hands for 1 Tim. 2. 8. Isai 1. 15. undoubtedly If God see impuritie in our hands we shall find little prevalencie in our prayers Prayer must goe up with fervencie heat and ardencie of affection Let my prayer come before thee as incense said the Psalmist and Psal 141. â— this never went up without fire you know who said it and upon what occasion The effectuall fervent prayer of a righteous man James 5. 1â— availeth much effectuall and fervent joyned to teach us that our prayers the more fervent they are are alwayes the more effectuall the Geneva reads The prayer of a righteous man availeth much if it be fervent the more fervencie the more prevalencie in our prayers The souldiers of this Citie are commended for good fire-men that there be powder and shot in their muskets will doe no execution unlesse they give fire well O that we which are this day fighting with our prayers would labour for this fervencie in our prayers if they be nothing else but words they are but as the powder and shot in a Pistoll let there be no fire no fervencie of spirit they will never go off so as either to reach Heaven or the Churches enemies of all the foure Elements that of fire is neerest Heaven the more fire in any thing the higher it ascends heaven-ward cold sluggish prayers have so much earth in them that like the Grashopper if they mount a little upward they are presently downe again fall short of Heaven of all warlike engines your Grant does and fire-works are most deadly of all prayers those that have most fire most fervencie are most killing A third requisite in Prayer is Constancie and Perseverance not easily upon the Lords delay or seeming deniall beat off importunitie which is often offensive to man is alwaies pleasing to God commended Luk. 11. 5 8. 18. 1 5. it was by Christ in those two Parables of the friend at midnight and the widow with the unjust Judge We may not say of our approaches to God as Salomon of our neighbour withdraw Prov. 25. 17. thy foot from thy neighbours house or as in the Margent Let thy foot be seldome in thy neighbours house lest he be wearie of thee and hate thee no the oftener with God in his house in our own houses the more welcome the Lord will not say here is an unreasonable man and woman I can never be rid of them never at rest for them they are still following me praying and crying and seeking with every day a new suit
willing to do his power inables him to doe when you seek to God in prayer what ever your necessities be for soule for bodie for the Church for your selves you goe not to a weak God that hath not where withall to satisfie your desires but you go to the God of Heaven that whatsoever is in Heaven or in the earth he hath it at his command to give I proceed to those incouragements that Prayer it selfe gives to all those that will make use of it and I hope by Gods blessing they may be some provocations to put us more upon prayer we all I hope desire to helpe somewhat towards the cause of God let me tell you a little to quicken your attention there is no such way whereby every one may help as this of Prayer First it is an help of the largest extent other helpes can goe no farther then your counsels persons and purses can reach but the help of Prayer can extend to the redresse of the miseries and distresses of Gods people in the farthest parts of the world David Psal 1â—9 7 8 â— in his Meditations travelled through Heaven earth and the seas and where ever he went he sound God present I am sure Gods Church and his servants at one time or other have found the like and their Prayers have in all places met with God on the land as more anone on the sea as Jonah the breath of the Churches prayers Jonah 2. 1. hath raised up such stormes in this as hath scattered and distressed invincible navies of their enemies as Englands prayers did that Spanish Armado in 88. they have also stirred up prosperous gales to bring ships for the Churches reliefe in strait sieges to their desired haven they did it for late besieged Tredah in Ireland in a word Psal 107. 30. where ever God is there Prayer can come and you know God is everie where as the Lord himselfe Am I a God at hand saith the Jet 23. 23 24. Lord and not a God afarre off Doe not I fill heaven and earth Secondly Prayer is a speedie help many places miscarry and are lost because helpe comes too late and many friends would helpe sooner if they could tell how sooner to convey helpe all other helps of men armes ammunition money c. require time for raising and conveying whereas this of prayer is a quick a speedie and present help our prayers if such as they should be are no sooner out of out mouthes nay in our hearts but they are in Heaven and no sooner in Heaven but the benefit of them may be with the distressed Church many thousand miles distant Daniel found this Whiles I Dan. 9. 21 22 23. was speaking in prayer the man Gabriel being caused to fly swiftly informed me and said at the beginning of thy supplications the commandement came forth c. Thirdly Prayer is an invisible help many would willingly send reliefe to friends in distresse if they knew how to convey it with safetie and without danger of intercepting but there lye armies in the way Scouts ambushments and many other hazards now Prayer can avoid all these it can goe to God and bring such helpe from Heaven as the enemies Scouts can neither discover nor stop no ambush can way-lay or surprize it Fourthly no such universall help in all extremities as Prayer It 1 Kin. 8. from 33. to the end of 39. from 44. to the end of 50. is Salomons Catholicon whatsoever plague whatsoever sicknesse war want of raine pestilence famine cities besieged enemies prevailing yet if they pray and make supplications turne from their sin when thou afflictest them then heare thou in Heaven and forgive and doe and give to every man according to his wayes I might single out many incouraging instances Prayer can give victorie Exod. 17. 11. in doubtfull battels as in Israels against Amalek sometime Amalek prevailed but in the end Moses hands lift up in Prayer not Joshua's sword got the victorie It can recover lost Judg. 20. 26. battels as in the Civill war betwixt the eleven tribes and the Benjamites after two battels lost wherein were slaine fortie thousand Isai â—7 1â— 36. of the Israelites Prayer in the third obtain'd the victorie Prayer can raise a siege even a dangerous and confident one as was that of Sennacherib against Jerusalem Prayer can turne the plots and wisdome of the greatest State-Polititians into foolishnesse and for them on to twist an halter for their own execution the Prayer of â— Sam. 15. 31. 17. â—4 23. David did it against Ahithophel I might adde many other both out of forraigne and our own Histories the victorie against Cedwall Fox Martyr vol. 1. 151 â—98 18â— and Penda in the time of the Saxons ascribed to the Prayers of Oswald the like against Suâ—no the tyrant and Alluded against the Danes I remember an observation I have read of Constantine that after God had blessed and honoured him with many victories whereas the Effigies of other Emperours was engraven upon their loynes triumphing he would be set in a posture of Prayer kneeling to manifest unto the world that he attributed all his victories more to his Prayers then his sword what was said of the wicked their Psal 57. 5. 59. 17. 149. 6. tongue is a sharp sword swords are in their lips may be truly said of the tongues and lips of Gods people in prayer they are as two-edged swords in their hands to execute vengeance and surely Gods enemies have often found the power of this sword of Prayer and those which are the Lords people may say of this when used as it ought as David once of that which was Goliahs There is none like 1 Sam. 21. 9. that give it me To conclude this such is the prevalent power of Prayer that what is it which God can doe that Prayer hath not or cannot do I had almost said that God cannot doe that which the Prayers of his servants will not have him doe and I may say it for the Lord Exod. 32. 10. himselfe hath said as much to Moses Now therefore let me alone that my wrath may wax hot and me thinks I heare Moses answering Lord who lets thee and God replying My hands Moses are tyed from executing wrath whilst thine hands in Prayer are lift up for mercie I come to the last incouragement in reference to our selves Prayer is First a very safe helpe many are kept from appearing in the Churches behalfe because afraid of danger they may hazard the losse of their places of honour or profit their estates it may be their lives whereas Prayer is such an help that you may use it against the enemie and for the Church even when you are in the enemies quarters in the enemies dungeon and that without all danger nor can those fetters that may chaine your hands and feet tye your hearts your tongues yet give me leave to tell you I feare that