hearts and desires the Lord hath stirred up to further the publique good these two short directions 1. So seriously to mind the publique good as if in respect of that they minded nothing else and 2ly to go about the publike work with united minds see the fruit of these two both for Temple and State-work in the storie of Ezra and Nehemiah Ezra 3. 1. how speedily went up the Altar and foundation of the Temple Nehem 4. 6. when the people gathered themselves as one man to Jerusalem and for the cities repaire So built we the wall and all the wall was joyned together unto the halfe thereof and he will tell you what caused this the people had a minde to worke a mind and union of mindes what will they not compasse Reas 3 The greatest number even ten parts of twelve did choose rather to stay in Babylon to support that and keepe their estates there then return into Judea and afford their help for rebuilding Jerusalem And are there not too many that would willingly prop and keep up tottering Romish Babylon too few whose hearts are reall to repaire the decayes of spirituall Jerusalem whereas if we cordially desire that Jerusalem may go up we must in good earnest endeavour that Babylon may come downe for certainly Jerusalem will never be in its beautie whilst Babylon is in her pride And would we have incouragement to pull down Babylon what greater then that of the Psalmist which will as truly be verified of Babylon Psal 1â—7 8. Calvis anno Christi 95. Rev. 18. 2. in Italie as once of Babylon in Chaldea Babylon who art to be destroyed and this so certain as an Angel neere 1600. yeares ago spake of it as alreadie downe Babylon the great is fallen is fallen and the time of her fall is we hope so neere as me thinkes I heare the Lord summoning all the parts of his Church throughout the world against Romish Babylon as once against that other Put Jer. 50. 14. your selves in aray against Babylon round about all ye that bend the bow shoot at her spare no arrowes for she hath sinned against the Lord. Let me I pray you have your leave and audience to presse this with some inlargement Rev. 17. 17. The Lord long agoe fore-told that those ten hornes which had formerly given their power to the whore should hate the whore and shall not all be willing and readie to doe that which God will have done but must we go no farther then to hate her yes this hatred must carry us on to the use of all meanes to make her desolate and naked but why hate her and shoot at her because she seekes our lives plunders us of our estates bereaves us of our peace no look at the close of the verse in the Prophet for she hath sinned against the Lord robbing in most of her doctrines God of his glorie Christ of his honour The Bow and Arrowes were in former ages the glorie of our Nation many glorious victories gotten by our English Archers never sure more need to appeare then now and the Lord now if ever calleth for them and there is none in this Congregation from the greatest to the least but God hath given him a Bow and Arrow wherewith he may shoot against Babylon Your Bow noble and worthy Patriots is that power which God your just Priviledges and the Lawes of this Land have put into your hands it is a bow of steele and I hope the strongest arme of flesh shall never be able to break it you have a quiver full of pretious and piercing arrowes your wisdome vigilancie faithfulnesse zeale courage your votes orders ordinances and which is the strength of all your blessed unanimitie the morall of Scylurus the Plutarch Moral de gaâ—ruâ—â—tate Scythian King his 80. arrowes given to his 80. sons at his death is I am perswaded well knowne and I desire may be alwayes thought on no strength being able to breake them whilst bound up and bundled together in the sheafe the Lord give you Josephs blessing and you as he have need of it The Archers have sorely grieved Gen. 4â— 23 24. him and sâ—ot at him and hated him is not your condition like are not you those against whom the workers of iniquitie bend their Psal 64. â— â— 4 5. bowes to shoot their arrowes even bitter words but his bow abode in strength and the armes of his hands were made strong by the hands of the mighty God of Jacob The Lord also be pleased to give you all a double portion of Jobs honour My glory saith he Iâ—b 29. â—0 was fresh in me and my bow was renewed in my hand that is say some Let my power and authoritie be never diminished let me not Pineda erre in judgement let all my counsels be directed and prospered by the Lord or as others let there be a daily increase of my strength to Mercerus passe through all oppositions and to overcome all difficulties and the Lord keep that in the Psalme far from every one of you They Psal 78. 57. turned back and dealt unfaithfully they were turned aside like a broken bow Those unto whom the Lord hath given abilitie of bodie their bow and arrow is their strength let them put out that offer themselves willingly not need a presse much lesse hide themselves from a presse Gods people when ever God hath need of them are a willing people Voluntiers in Gods service are alwayes best accepted Iudg. 5. 9. My heart is towards the governours of Israel which offered themselves willingly it would be very pleasing unto God if that might be found in them in the literall sence which the Psalmist otherwise Psal 110. 3. applyes Thy people shall come willingly at the time of assembling thine armie so the Geneva translation reads it and know you can never more honour God with your strength then by joyning with those that fight the battles of this strong Lord against Babylon You unto whom the Lord hath given wealth and estates your bow and arrow is your Purse spare not this say not you have given or lent much already and hope you may be now excused and the rather because you feare all you have given is lost and for your parts here is such daily calling for further Contributions and loanes as you now know not what is best to doe give me leave to tell you what I conceive will be best let not Gods cause want whilst you have to give let not that arrow which you may shoot be hid in the quiver when God cals for it and if you think all lost that hath been formerly given doe as those which having shot two or three arrowes which they thinke are lost they will so neere as they can shoot towards the same place one or two arrowes after the former to find them out you know not whether what you give or lend now to further the present
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
Neh 13. 17 1â— and charging the Nobles of Judah with this sin of the people what evill thing is this that ye doe and profane the Sabbath day the profanation was by them ver 15. that trod wine-presses and brought in sheaves on the Sabbath day yet the Nobles not hindering it are charged with it and all the evils brought on their fathers and the citie ascribed to this sin They were my Meditations upon the comming forth of that book for that sinfull Libertie on the Lords day and I did not forbeare to expresse them when I too often heard in neighbouring Parishes drums beating up for a Morris or a May-poole on that day we had just cause to feare lest the Lord should punish that sin with beating up drums for a march on that day and the Lord hath brought our feares upon us how many marches have been on that day since the beginning of these wars I have long thought it one of the highest provoking sins of this land and me thinks the Lord would have us take notice of it as I presume many did that leading generall battell at Kineton on the Lords day could it doe lesse then lead this Kingdome to take notice of that generall leading sin the profanation of that day But I hope those many Ordinances for suppressing this profanenesse will be a good meanes through Gods mercie to quench our unnaturall flames if to good lawes which are the life of a State be added carefull execution which is the life of lawes I have done with the report and proceed to that it wrought in Nehemiah And it came to passe when I heard these words that I ver 4. sate down and wept and mourned certaine dayes One would think Nehemiah had little cause so to take on at the report of the affliction of the Jewes and Jerusalems ruines himselfe then injoying all the honour and content that the favour of the King and the palace Shushan could afford But alas Gratious and Religious hearts Observ 4. have compassionate and tender affections and they cannot easily put off the common miseries of Gods people the Lord himselfe is affected with them that is a sweet expression in the Prophet of the Lords love and pitie towards his people In all their affliction he Isai 〈◊〉 9. Iudg 10. 16. was afflicted but that in the book of Judges is beyond expression His soule was grieved for the miserie of Israel and surely there are none of the Lords people which are not in this partakers in part of the divine nature I cannot omit that of Esay Look away from Isai 22. 4. me I will weep bitterly labour not to comfort me because of the spoiling of the daughter of my people and yet this when he did but Dan. 10. 2 3. foresee and foretell the spoiling to come So Daniel mourned three whole weekes and did eate no pleasant bread found no sweetnesse or delight in any bread or food that he took whilst his brethren the Isai 30. 20. Jewes fed as Esay expresseth it with the bread of adversitie and the water of affliction I dare not adventure to give reasons why it is and ought to be thus I shall only intreat you before I apply to take notice that Two sorts of Teares there are two sorts of teares required of Gods people one of Compassion another of Humiliation the former for the miseries of Gods people the latter for the sins of Gods people that brought those miseries both which like two streames falling into one channell met in good Nehemiah I might for our imitation commend severall instances of both take one or two for the first begin with that of Christ even when he rode in state and triumph towards Jerusalem he could not behold Jerusalem nor think of the Luk. 19. 36 37 38 41. 2 Ki. 8. 11 12. desolation comming upon it with dry eyes When he beheld the citie he wept over it Adde that of Elisha when he did but looke upon Hazael The man of God wept And when Hazael said Why weepeth my lord He answered Because I know the evill that thou wilt doe unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with childe Imperiall historie Pedro Mexia translated by Edward Grimstone in the life of Iulius Caesar The same in the life of Charles the 5. Turkish history Knâ—…es I might acquaint you with instances of compassion even towards enemies Julius Caesar pursuing Pompey into Egypt and there presented with Pompeys head he wept and at his returne to Rome refused to triumph for that victorie because over Citizens of Rome though in armes against him the like of Charles the 5th upon his great victorie over the French King at the siege of Pavia he strictly forbade all ringing of bels bonefires or any expressions of joy for his victorie because against Christians though his enemies yea even the Scythian Tamerlane when he walked amongst the slaine after a bloudie victorie against the Muscovites he accounted those Princes unhappie which by the destruction of their own kind sought to advance their owne honour protesting himselfe to be grieved even from his heart to see such sorrowfull tokens of his victorie And for teares of Humiliation how these in the dayes of solemne fasting required how the fasts of Gods people recorded in his Isai 22. 12. Joel 2. 12. Judg. 20. 26. 1 Sam. 7. 6. Esth 4. 3. Luk. 10. 37. book have been watered with these and what streames of mercie have issued from them hath been at large in a very fruitfull Sermon delivered in this place I will close both these with that of Christs upon the Samaritans compassion to the wounded man Goe and doe thou likewise Vse 1 And for the first we cannot want objects for teares of Compassion whether we look upon the plundered fired and bleeding condition of our brethren in Germanie Ireland and the most parts of our own Nation or which should more melt us the lamentable soule distresses of the remoter parts of our land those 〈…〉 Wales and the Counties adjoyning wherein there are 〈…〉 that in respect of the knowledge of God of 〈…〉 way to salvation know not the right hand from the left now the good Lord incline your hearts to a seasonable and speedie prosecution of that work which the Lord in mercie hath begun in some of those parts Nor if we look into our own bosomes our families our cities our countries our armies can we want objects for teares of Humiliation causes too many for every soul every familie to mourne apart and surely did our land weep more for â—in it would bleed lesse teares are the soules bloud did thâ—se run as they ought they might help to stay or turne the issue of bloud in our bodies so often a bleeding wound is stanched by opening a veine and turning the
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
ye know these things happie are ye if ye doe them The day of our Fast should be observed as an holy day an holy Levit. 2â— 27 28 30 31 32. Numb 29. 7. Joel â— 14. Nehem. 9. convocation no work to be done on that day it is called a Sabbath and in all respects to be kept with as much if not more strictnesse then the Sabbath sanctified and set apart for holy duties as praying reading preaching hearing confession of sin renewing of Covenants as in that whole Chapter of Nehemiah The continuance of the Fast a whole day from Even to Even Lev. 23 31. Jos 7. 6. Joshua and the Elders kept it till eventide All persons of all ages and conditions to observe it in Jehoshaphats 2 Chro. â—0 13. Jon. 3. 5. fast all Judah stood before the Lord with their little ones their wives and their children In Ninevehs fast all from the greatest to the least The outward speciall duties are 1. Abstinence from food so farre Ezra 10. 6. Esther 4. 16. as strength of nature will beare Ezra in his fast did neither eate bread nor drink water In Esthers fast a charge not to eate nor drink Abstaining from marriage comforts Let the bridegroome got Joel 2. 16. 1 Cor. 7. 5. forth of his chamber and the bride out of her closet that of the Apostle makes it cleare Forbearing better apparell the Easterne parts used upon the dayes of their fast to lie in sackcloth in Nehemiah's fast in Davids Nehem. 9. 1. Psal 35. 13. Ionah 3. 5. in that of Nineveh with other instances that might be added Abatement of our ordinarie sleepe so that of Esther applyed by our Divines requiring the continuance of the fast three dayes night Esth 4. 16. Ioel 1. 13. and day as also that of Joel lye all night in sackcloth And wherefore all these but to further the main dutie of the day the humbling and afflicting of the soule a dutie of such necessitie for that day as whatsoever soule it be that shall not be afflicted in Lev. 23. 29. that same day he shall be cut off from among his people And what will more humble the soule then the serious consideration of its unworthinesse to receive pardon of sin great mercies for the Church in generall for it selfe in particular then by its abstinence from all even the least outward comforts to professe its unworthinesse of any the least of these and surely we might by such meditations as these help to put our soules on the day of our Humiliation into an humbled frame We come Lord to beg this day pardon for our own sins and the sins of our Nation reconciliation for our selves for Kingdomes to intreat thy Majestie to give beautie for ashes the Isal 61. 3. oyle of joy for mourning the garment of praise for the spirit of heavinesse and we acknowledge these every way so needfull for our spirituall life as food and raiment for our naturall but Lord we professe our selves most unworthy the least of these and shall we not be humbled to think that we are altogether unworthy of any greater favour I have given you a small hint your private thoughts may more fully inlarge But are these outward observances and inward afflicting of the soule sufficient doe not we heare some in the Prophet complaining Wherefore have we fasted and thou seest not wherefore Isai 58. 3. have we afflicted our soules and thou takest no knowledge here you see is both fasting and afflicting yet no acceptance what 's more then to be done the Prophet will there tell you it is a forsaking of sinne for I will instance only in that without which whatsoever is done upon the day of our fast will neither have power with God nor bring comfort to our selves The Ninevites were very punctuall in the out-works of their fast The King came down from his throne put off his robes clothed himselfe with sackoloth there was crying mightily to the Lord neither man nor beast took any food questionlesse God took notice of all this yet when the Prophet comes to set down what moved the Lord not to bring upon them the destruction threatned he over-looks as it were all Ionah 3. 8. the rest and fastens upon this God saw their works that they turned from their evill way and so he repented of the evill that he said he would doe unto them and did it not and beleeve it our fasts will never doe that work for which we keep them till this be done now our soules are then truly afflicted for sin when sin is in our soules like a thorne in the joynt that will give no rest till it be out and surely were our putrified sores of sin once throughly cleansed I doubt not but the wounds of our land would soon be healed had the strong Physick which the Lord hath given our nation emptied it of the foulnesse and fulnesse of sin we should ere long have cordials of truth and peace and deliverance ministred unto us to conclude this could the Lord see England and Ireland turning from their provoking sins I doubt not but England and Ireland should also see God turning from the fiercenesse of his wrath Observ 6. The time hastens me to that other meanes of Nehemiahs helpe his Prayer another main duty required on this day of Humiliation 3. Incouragements to pray and I might be very large in shewing what severall great incouragements we have to use this helpe of Prayer in the behalfe of the Church I shall reduce them to three 1. in respect of God 2. of Prayer 3. of our selves In respect of God the Lord commands it nay looks for it for however God be willing to give yet it is his will that we shall aske what we desire to receive his promises of giving are made upon the condition of asking as that knowne place of Christ Aske and it Matth. 7. 7. shall be given you The Lord knowes what England and Ireland want and what every one of us stand in need of for our particular necessities and God wants not will to give us his Church what mercies he seeth wanting but yet he will be sought unto Indeed Psal 21. 3. we have cause to blesse God that of his free goodnesse he often prevents us with liberall blessings so reads the Geneva gives many unsought favours yet it is not safe to stay till God bestow mercies without asking many gratious promises are made in the Ezek. 36. 37. former verses to Gods people but thus saith the Lord God I will yet for this be enquired of by the house of Israel to doe it for them You have not saith the Apostle because you aske not and assuredly James 4. 12. we want many blessings from God because the Lord hath not our Prayers for them The second incouragement is drawn from Gods power I prayed to the God of Heaven this assures that what Gods love makes him
they came to me the other day for power against oaths I gave it them they came the next for strength against uncleannesse I heard them they come againe for power against pride stabilitie to subdue sinfull passions I denyed not c. and so what grace soever they want they come to me for it they askt an humbled and broken heart I gave it them a tender conscience they have it love of the word and helps to profit by it I bestowed it yet still they are following me they cannot reade a Chapter sing a Psalme heare a Sermon not receive food undertake any businesse but I am sought unto for a blessing O no God will never cast it into thy teeth that thou maist rest satisfied with what he hath done for thee and trouble him no further that thou comest too Isai 43. 24. often we shall indeed heare God complaining thou hast wearied me with thine iniquities but never that he was wearied with the prayers of his people when such as they ought no suitours so welcome to God as those which are most importunate Gods people may be upbraided with their unbeliefe and hardnesse of heart never Mark 16. 14. James 1. 5. with their too often praying heare the Apostle The Lord giveth liberally to all and upbraideth not Let me then speake to all those whose spirits are readie to faile and their hearts neere sinking because after many prayers they have not what they desire that if they will with Jacob hold God to it not let him goe except he Gen. 32. 26. 1 Joh. 5. 14. blesse such is the goodnesse of God they that asking according to his will will take no nay shall have no nay but may be assured that what they strive by earnestnesse and holy importunitie to wrest as it were out of Gods hands he will at length in his own good time give into their bosomes The Canaanitish woman found it who fastning the more upon Christ by all those meanes where with he seem'd to beat her off had at length the utmost if not more then she sought Be it unto thee even as thou wilt Matth. â—5 2â— Observ 7. In the last place consider we unto whom Nehemiah goeth in Prayer it is to the God of Heaven I prayed before the God of Heaven I have told you that the maine businesse he went about was that he might find mercie in the sight of the King so the close of the last verse of this Chapter will tell you and all the words following till we come to that are a continued prayer for this He knew it was in the kings power to give libertie and assistance for reliefe of the peoples miseries and the repaire of Jerusalems ruines that if there was a probable way on earth to doe it it must be done by the King yet observe his first step was Heaven-ward he had a place of great trust and favour with the King so he saith of himselfe Nehem. â— 11. I was the Kings Cup-bearer or as others Pragustator his taster which might have incouraged him first to make knowne unto the King the condition of the People and Citie and his own heavinesse of heart for their affliction and decayes but he durst not relye on that therefore he begins with God and prayed before the God of Heaven Vse I know the desire of all our soules hath long been and is that if God please our Parliament and those which adhere unto it and the cause of God Religion and lawfull Liberties and Priviledges which they desire to preserve might find grace and mercie in the sight of our King learne we from Nehemiah's practise what is the Observ likeliest way to have our desires in this satisfied In the following Nehem. 2. 2 4. Chapter you shall heare the King asking Nehemiah Why is thy countenance sad for what dost thou make request What would'st thou have me doe one would thinke here was incouragement enough to put him upon the present making knowne all his desires to the King yet he first goes to God So I prayed to ver 4 5. the God of Heaven and I said unto the King He had no hope that his petition would find acceptance with man which had not been first presented unto God you shall heare the like of old Jacob in that great famine of Canaan his sonnes at their first sending into Egypt found a great deale of rough and hard both words and deeds from Joseph the governour Simeon was left in prison behind them in Egypt and they must not returne for further provision into Egypt except they brought Benjamine with them their good aged father was now in a wonderfull strait the Gen. 42. 36. famine increased their former corne eaten up heare Jacob lamenting Me have ye bereaved of my children Joseph is not and Simeon is not and ye will take Benjamine away all these things are against me but what was Jacobs way for helpe in this strait he had no hope of reliefe but in the Governours favour and what course did he take to win it He doth not omit other meanes If it must needs be so now do this take of the best fruits in the land in your vessels and carrie downe the man a present but did Jacob trust in this or the returne of double money in their sacks and the sending of Benjamine with them which last was all that Joseph desired No Jacob rested in none of these he had a former comfortable experience which might help to Gen. 〈◊〉 9 10 11 28. lesson him in this it was not the present he sent to Esau but the Prayer he put up to God which gave him favour in the sight of Esau it is this that he now trusts unto God Almightie give you mercie before the man and it was this that wrought it and certainly let us rest assured there is no such prevailing way to regaine the heart of our King which should have a chiefe place in the petitions of this day as to beg it of God by Prayer Reas That knowne place of Salomon gives sufficient ground for this Prov. 21. 1. The heart of the King is in the hand of the Lord as the rivers of waters he turneth it whithersoever he will I might be large in giving though but a short touch upon the severall translations and Interpretations of those words rivers of waters every one whereof may commend some usefull Meditation the Italian Deodate reads it small springs Sanctes Pagninus and Vatablus rivuli small prils alluding to the custome of those which use to draw small springs or brooks over drie and barren soyles which they easily turn with an hand plough which way they please so easily is the heart of the King inclined this or that way as seemeth good to the Lord instances Ahasuerus Esth. 3. 11. 8. 8. Darius Dan. 6 7 8 9 26. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus aquae the violence of waters or
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