Nehemiahs Tears and Prayers for Judahs Affliction

IT is this day ordered by the Commons assembled in Parliament, That S ^r Robert Harley and S ^r Robert Pye do from this House give thanks unto Doctor Stanton and Master Green, for the great pains they took in the Sermons they preached this day at S ^t Magarets Westminster at the entreaty of this House, it being the day of public Humiliation: And they are desired to print their Sermons: And it is ordered that none shall presume to print their, or either of their Sermons, but by the Authority of their hands writing.

I appoint Philemon Stephens to print my Sermon,

A SERMON PREACHED Before the Honorable House of COMMONS at their Monethly Fast on April 24. 1644.

T He first Verse of the words read (if you look back to that next before) are the answer of Hanani and certain men of Judah unto a question moved by Nehemiah being then in Shushan the Palace, the winterhouse of the Kings of Persia: Josephus relates the story thus: Nehemiah meeting certain strangers entering the gates of the City Shushan, perceiving them to have come a long journey, and hearing them speaking one to another in the Hebrew tongue, he demanded of them whence they came, they answering that they came out of Judea, he puts a twofold question unto them, one how it stood with the people of the Jews, that were returned out of the captivity, and then in the province of Judea; the other what the condition of Jerusalem: And in the former words of the Text they give answer to both (and it was a sad answer) for the Jews that came out of the captivity, they are in a very miserable condition, in great affliction and reproach, under many hard pressures, full of scorn and contempt, and for Jerusalem it remains still in its old ruins, the walls continue broken down, the gates burnt with fire; and if we shall add to these the time when this report was made, which will appear by comparing the first verse of this Chapter with the first of the second, to have been in the twentieth year of Artaxerxes the King, we have, as I conceive, the sum of that which the former verse holds out.

In the latter you may see how this sad report affected Nehemiah, it put him also into a sad condition, when he heard how it was with the people, how with Jerusalem, he wept and mourned, and it was not a little sudden melancholic fit for a time, but it held out certain days; and to show that this mourning of his was real, did really affect him, that it came indeed from bowels of pity and compassion towards the people and the city, it put him upon those means, that (if any) would minister relief to the city and people, and make way for their freedom from former pressures, and expedite the repair of present ruins: And these are two, he fasted and he prayed, and in the latter you may consider unto whom he prays, to the God of heaven, if you look to the last verse of this Chapter, you shall find Nehemiah's main request was to the King, that he might find favor in his sight, his suit was to a man on earth (so he calleth him in that verse, this man) yet he goes to heaven for the obtaining of it, as knowing it would little avail him to go unto the King, unless he went first unto God to move the Kings heart, he had small hope that his petition could speed with man, which had not first been presented unto God.

Here is ground you see for variety of observations, I shall do, as you use, when you go to a shop furnished with choice of several wares, you will not take all that may be had, but only such as best fit your occasions; So shall I by God's assistance out of this variety observable from the Text, endeavor to single out what I conceive will best suit with our present times▪ and somewhat further the duties of this day.

You shall hear the Lord before the Captivitie making a gracious promise by the Prophet Jeremiah unto the people of the Jews; when 70▪ years are accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place, for I know the thoughts, that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Here was a precious Promise made before they knew the misery, that should make them stand in need of such a Promise: And the Lord began to make this good, when in the first year of Cyrus, according to that Promise, the Lord stirred up the spirit of Cyrus by Proclamation to grant free liberty unto all the people▪ to go up unto Jerusalem, and to build the Temple: And if you go to verse the fifth, you shall see how fairly the work proceeded, The Lord stirred up also the spirits of the chief of the fathers of Judah, and Benjamin, and the Priests, and the Levites, with all them whose spirit God had raised, to go up, to build the house of the Lord, which is in Jerusalem.

And yet many years after (as you shall hear in the following passages) comes this sad report to Nehemiah, that all was at a stand for Jerusalem, The remnant of the people that are left were in great affliction and reproach: the wall of the city remained broken down, and the gates thereof burnt with fire.

An expected end God had promised, and questionless the people of the Jews had long looked for the accomplishment of this promise, but it must not come yet, they had more affliction to suffer, the walls of Jerusalem must remain longer in their ruins, and the gates in their ashes.

Thus we shall find the Lord often dealing with his Church and people, they seldom enjoy any great blessing, or enter upon the fruition of any special promised mercy, but it costs them dear: God made a merciful Promise to Abraham, that he would give him and his posterity that goodly land of Canaan, yet they must pay dear for this before they had it, Know of a surety, (saith God) that thy seed shall be a stranger in a land that is not theirs, and they shall serve them, and they shall afflict them four hundred years. They must not look to have so pleasant and fruitful a land for nothing; No it must cost them dear, many years hard service, a great deal of affliction, they must go through an iron furnace, so is Egypt called, represented (as it may seem) to Abraham in his vision in that smoking furnace: another instance may be that of Joseph, who was assured that he should have the honor which his dreams had promised, but it must cost him his being sold for a servant, his casting into prison, his feet hurt with fetters, he was laid in it on, or as the margent, his soul came into iron, and hitherto he was brought into a far lower condition, then he was at the time of his dreams, yet see the over-ruling Providence of the most wise God so disposing, that every descent into a lower condition, was made unto him as a stair to ascend unto that honor which his dreams had promised.

To come nearer unto ourselves, and that which concerns the Church in this latter age of the world, there was a glorious Promise made to the Church by that Evangelical Prophet Isaiah, Behold, I create new heavens, and a new earth, and the former shall not be remembered, nor come into mind. But be you glad and rejoice forever, in that which I create. And John the Prophetical Evangelist gives the Church such assurance of this, as if he had then seen it performed, I saw a new heaven and a new earth: for the first heaven and the first earth were passed away. And I John saw the holy city, new Jerusalem coming down from God out of heaven. And the Church expecteth the accomplishment hereof, We, saith the Apostle, according to his Promise, look for new heavens, and a new earth, wherein dwelleth righteousness. It is now the Churches expectation, we look with John to see this new heaven, and new earth, and to behold that holy City coming down from Heaven, we hope the Lord at this present is about this work: but go back to the former part of this prophecy, and you shall find, that the Church must not have this new heaven and new earth, till it hath paid dear for them, you may see from the eighth Chapter to this 21. what the Church paid for this before she had it; I will instance only in the 12. and 13. Chapters, in the former you have a great red dragon, that is, as our best Interpreters take it, the Devil, and what mischief he did to the Church, you may find in several passages of that Chapter, he stood before the woman, which was to be delivered, for to devour her child as soon as it was borne, not being able to devour the child, he persecuted the woman which brought forth the man child, casting out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood, and when no prevailing against her, he went to make war with the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ.

In the next Chapter there is one beast rising out of the sea, having seven heads and ten horns, the heathenish Roman Empire, And to him it was given to make war with the Saints, and to overcome them, ver. 7. in ver. 11. there is another beast rising out of the earth, the Papacie, which had the power of the first beast, and did by many lying wonders deceive them that dwell on the earth; what the Church hath suffered by the cruelty and subtlety of these two beasts, the histories of the Church do abundantly manifest: It cost the Primitive times the tortures and blood of many thousand Martyrs before truth and peace settled by Constantine and Theodosius▪ I need not tell you what our own Kingdom, Germany and France paid for the beginning of Reformation.

If you would have my thoughts, why the Lord in his wisdom selleth his choice mercies at so dear a rate, I conceive it may be, [Reas. 1] 1. To try what esteem his Church hath of those mercies it looks for; the Church of God in all places expects great mercies, we of this land at this time look for special favors, we look for the Reformation of what is amiss in Church and State, for an establishment of Truth and Peace, the Lord now would try how we esteem these, how we prize them, what we are willing to pay for the enjoyment of them, we will not give much for that which we value at little, large offers argue an high esteem: God is now trying the hearts of England, great matters are expected, but how do we prize them? surely it cannot be better known, then by what we will give for the purchase of them: Will we part with all to enjoy them? Do we think our whole estates, our children, our nearest friends, our dearest blood not too dear a price to pay for them? It is an undoubted evidence, that we highly prize those things which we neither will nor can want whatsoever they cost us, when all that we have, and more if we had it, shall freely go for them, and questionless that wise merchant could no way so fully manifest his esteem of the pearl to be more worth then all he had, then when he sold all that he had, and bought it.

[Reas. 2] The Lord doth this to work a greater esteem of these mercies, when he is pleased to bestow them: health is much prized by all, but more by those that have lain many years upon the bed of languishing: Liberty is sweet unto and desirable of all, but most of those that have known the hardship of a long imprisonment; the violence and danger of a storm makes a safe harbor the more welcome: the diseased woman that was cured of her issue of twelve years continuance, would have taken it for a great favor, if any of the Physicians she made use of could have cured her, but when she had spent all, and found her self not the better, but the worse, then Christ to come and heal her without any further cost or pains but only the touch of the hem of his garment, could not but work in her a greater and more thankful esteem of her cure: The impotent man at the pool Bethesda, that had an infirmity thirty eight years, 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 favor from any, now when after so long waiting, man would do nothing for him, for Christ to come and heal him with a word, it could not but work in him an high esteem of that comfortable healing: Abraham much desired a child, and so desired, that when God told him, I am thy exceeding great reward, he replies, Alas, Lord, What wilt thou give me, seeing I go childless? as if all that God could do for him was nothing, till God gave him a child: The Lord did at length give him a child, 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 excess of joy, that he could not contain himself 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 unbelief, yet this from joy; and to show the height of joy, whereunto this mercy had raised them, their son must bear the name of their joy, be called Isaac, that is, Laughter, Gen. 21. 3.

It is ordinary with us, what costs little, we do not usually esteem much, and we can easily part with it; our common Proverb, Lightly come, lightly go: 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 compass it, what part with this? No, I will rather part with my life then forgo this: Surely, I am persuaded, that Reformation, just Liberties, and Privileges, with other Mercies we now expect, if the Lord please to give unto us our expected end; or if this favor denied to us, yet vouchsafed to our posterity, I am persuaded (I say) that we and they will far more prize and esteem these, by how much more they cost our forefathers and ourselves such loss in estates, so much blood to purchase and obtain them at God's 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 prayed, yea, and pai'd much also, surely it is to be feared, and we may probably conceive, that we are not yet come to God's 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 already? 'tis somewhat probable it must cost us more, suppose our whole estates, nay, our lives, yet that pearl in the Gospel, the Kingdom of God in its power and purity will prove more worth then all.

[Use 1] It is a wonder to see too many hazarding the loss of heaven to leave a great uncertain estate to their posterity on earth, and shall we think much at the cost of our purses, nay, of our lives, if God call for them, to leave unto a Kingdom, to a Church, to succeeding ages a more clear and prevailing way and means to that immortal inheritance, that is prepared and reserved for the Saints in Heaven.

Soldiers will never grudge the hazard of limbs, of life, so they may get the victory, and what should dishearten or dismay any who • 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 Kingdoms 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 spear his deaths wound in the battle betwixt the Thebans and Lacedemonians, the spear head remained in the wound till he heard that his army had gotten the victory, and then he rejoicingly commanded it to be plucked out, his blood 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 cries out by way of exulting, Vester Epaminondas cum sic moritur, non moritur, your Epaminondas thus dying, doth not die.

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 weakened, that strengthens the power of Religion? is it not a life well lost, that helps to save the life of truth? and yet a life so lost (if we dare take Christ's Word) is not lost, but saved, Whosoever shall lose his life for my sake, and the Gospels, shall save it: since then we hear what God's 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 looks for, and which these great mercies must cost before we have them.

[Use 2] Again, when the Lord was about the raising up and employing good Nehemiah for perfecting the work of the Courts of the Temple, and repairing the ruins of the city Jerusalem, had that which was already done cost the people much affliction, many sufferings, and doth there yet come a sad report of the low, afflicted and despised condition of the Jews then in Judea, let the consideration hereof help to support the spirits of God's people in their most sad dejecting times: you have heard there is a new heaven and a new earth promised, a Jerusalem to come down from heaven, a glorious building going up: And you know they which build large and great houses, being to set them upon hollow and false ground (as we call it) are forced to dig very deep before they lay the foundation, and usually when we see work-men digging very low for a foundation, we presently conclude, here is some great building, a frame of more then ordinary weight to be set up: I hope this is the Churches present case; it hath been brought very low in Germany, in Ireland, in our own land, and we trust the Lord is all this while digging the foundation, this is the work the Lord suffereth the Churches enemies to labor in, to prepare the ground-work for erecting in his Church a glorious fabric, that these at the worst shall be but the Lord's mattocks and spades, and if the Lord be still pleased to continue them at their work in Ireland, in England, it is to be feared, that it may be, too many of the Irish hearts are yet to Godward as rotten and hollow as their bogs, and we in England, though we have firmer ground, yet I doubt as false hearts, a great deal of hypocrisy, hollowness, and rottenness remaining, so that the Lord, though he have already gone very deep, brought us low, is not yet come to firm ground, so may go on to bring us lower in our affliction, to work us lower in our humiliation.

And I could wish our spirits in regard of humiliation always solow as our condition, that when God throws us on the ground, we would lie on the ground, put our mouths in the dust: but at no time to be low in distrust, for our confidence in God, to have highest spirits in lowest estates, as knowing that our raising up is then at hand: If a stranger one that never heard of the ebbing and slowing of the sea, and of your river, should come to your Thames side at an high water, and should stay and observe how much it falls in six or seven hours, he might probably think, that your river would run it self dry; whereas you that are acquainted with your tides, know that when your ebb is at the lowest, the tide of a rising water is returning, and trust unto it the lowest estate of the Church is mostly an immediate fore-runner of its raising; the Church in the Primitive times found it thus, the most raging and violent of those ten bloody Persecutions was that of Dioclesian, never the like tortures invented and executed, nor so many martyred and banished, only in Egypt 144000. put to death, 700000. banished, yea so violent his rage that his wife Serena (however a well deserving Lady) put to death, because a Christian; but this cruelty and rage of his followed with the mild and peaceable times of Constantius the father and Constantine the son: And it is the Lord's promise it shall be thus, and that upon a right and religious observation of days, of fasting and humiliation, Is not this the fast that I have chosen, to loose the bands of wickedness? and in the close of ver. 10. then shall thy light rise in obscurity, and thy darkness be as the noon day, thy darkest and saddest night of calamity shall be followed with a gladsome and comfortable morning of joy, so cleared from after-clouds of sorrow and distress, as is the Sun at noon day, when it shineth in its full strength.

To proceed, are the walls of Jerusalem broken down, and her gates burnt with fire? Jerusalem that had out-stood so many sieges, from before which the confident, potent, and numerous army of Zenacherib was forced to rise and retreat with shame and loss of 85000▪ in one night, of whom the Psalmist sung after that deliverance as some think, or as others after that from that combination of those many Kings that came against Jehoshaphat, Compass about Zion, go round about, and tell the towers, mark well the walls thereof, behold her bulwarks, see if a stone shaken, or a turfe fallen in her out-works? what Jerusalem, She that was princesse among the nations, so strong, so populous, as twenty hundred thousand in it at the beginning of the siege, or as some above four millions; in so seeming secure a condition, as the Kings of the earth, and all the inhabitants of the world would not have believed that the enemy should enter into the gates of Jerusalem; the walls of this Jerusalem broken down, and her gates burnt with fire?

Oh learn that former deliverances will not secure sinful Kingdoms, and sinning Cities from after dangers and ruins; I will only commend unto you the instance of Nineveh made secure by the Lord's turning away a former threatened judgment, and within 40. days of execution, yet then exposed to a miserable ruin, Art thou better then populous No? from ver. 8. to the end of the Chapter, a fit resemblance in many particulars of this land of ours, the Lord grant we may neither be like that in sin, or destruction.

[Use] And it is the desire of my soul, that this city honored hitherto with safety, with the discovery and defeat of so many plots and attempts would seriously lay this to heart, that former deliverances might not beget security, but more watchfulness, both to drive out those sins which are the apparent in-lets to an enemy, and to discover and prevent the secret contrivances of false-hearted brethren, considering the continued vigilancy and unsatisfiable rage of the Churches enemies, and specially of your city: The fenced cities that belonged to Judah would not satisfy Shishak the King of Egypt, but he came up against Jerusalem▪ the like of Zennacherib, the like certainly the enemies malice and fury against your city, and methinks I hear their Generals saying of yours, as once Ahab of Ramoth in Gilead, Know ye not that London is ours, and be we still, and take it not out of the hands of Rebels and traitors? (for so they call you) or as Haman once of Mordecai, all the honor and favor I enjoy avails me nothing, so long as I see Mordecai the Jew sitting in the Kings gate: That they have Bristol in the West, York in the North, with others, will not satisfy, unless they had London also: And believe it, their taking of other places, is but to make way for the surprisal of this: You shall observe a workman sent into a rough wood for the felling of some great Oke beset with briars or smaller shrubs, first cutting up these; but for what End? surely that nothing might stand in his way, which might hinder his full stroke at the Oke to cut that down, so assuredly their taking of what other places soever, is but to make way for their full (& if they could reach it) fatal blow against this City.

As therefore to raise up your hearts unto great thankfulness, we may say of your City, as they of Laish, It is a place where there is no want of anything in the earth, so I beseech you, let not that be • aid of you, which was of them in a former verse, they saw the people that were therein, how they dwelt careless, quiet and secure, and no greater provocations to an attempt then wealth and security, the Danites presently set upon them; let therefore the enemies rage and vigilancy for your ruin, double your circumspection, and increase the firmer union of hearts affections and endeavors for your preservation.

To go yet further in the report, when came it to Nehemiah? it was (as you heard) in the twentieth year of Artaxerxes the King, as our best Chronologers compute, about 146. years after their return from Babylon. So slowly for the most part go up the repairs of God's people, not alone in the Civil, but Ecclesiastic state, the Temple whose foundation laid the second year after their return, not finished till 111. years after, in the 6 ^th year of Darius, and for Temple-Service and Worship, Reformation of many things concerning the Sabbath, teaching the Law, and re-building the gates of the Courts of the Temple, not done till after this time by Ezra and Nehemiah: It was thus in the Primitive times, Philip the first heathenish Emperor that was baptized began some Reformation in the year of Christ 247. Constantine went on where Philip left in the year 310. Theodosius 395. added what Constantine had omitted; so Reformation then an 150. years growing to any measure of perfection.

Several reasons might be given why Temple and City work went on so slowly in Jerusalem, I shall entreat you to take notice of the most remarkable.

[Reas. 1] The first, the violent oppositions of Jerusalem's enemies, (and we never find any good work begun for the welfare of Church and State, which the power and policy of Hell did not oppose.) It grieved exceedingly Sanballat the Horonite, and Tobiah the servant of the Ammonite, that there was come a man to seek the welfare of the children of Israel: and in these enemies, we may consider first their quality, men of place and command, Rehum the Chancellor, or as Tremellius reads it, Praeses Concilii, President of the Council, one that ruled the Council Table, and Shimshi the Scribe, or as in the Margent, the Secretary, or as Tremellius, Legis peritus the Lawyer; and to their assistance came Tatnai the Governor, or as the Geneva, the Captain and his Companions, and to make them a square number, a quaternion, you shall find Noadiah a Prophetess (the female sex will be stirring) and other false Prophets appearing against the work, and the persons employed in it, and surely when any good work is intended or begun for Church & State, it would be a wonder, and the devil might seem much to forget himself, if he should not make use of some ill affected, or disaffected Churchmen to hinder and oppose it.

I will not stay you with their Methods, by engaging the Kings of Persia in the opposition, by procuring Edicts and Letters, and Proclamations against them, and that upon false informations of rebellion, sedition, not paying tribute, custom, and endamaging the Kings revenue; nor will I trouble you with their manner of opposing, by scoffs against their persons and their work, by combinations to take up arms, to hinder the work by the sword, and by hire to corrupt some of those that sided with Nehemiah, either to betray him, or to put him upon some dishonorable or hazardous attempt, all these are obvious to every eye that will but read the story, and I presume you often hear of them: so that whither you consider the variety of the opposers, like Samsons foxes turned tail to tail and firebrands betwixt them (and I am sure the Scripture affordeth some of them no better names) an association of Courtiers, Lawyers, Soldiers, false prophets; or their drawing in Kings to countenance, protect and authorize them, or lastly, all their Methods and proceedings, you may discern our times so paralelling those, as if the present plot were drawn from theirs, and the model fetched from thence.

[Reas. 2] A second reason may be the smallness of the number that returned unto Judea and Jerusalem, but one of six, two tribes of twelve, Judah and Benjamin, and whether all of these a question, their whole number with men and maid-servants under 50000. and those that did return, so much minding their own houses, the repair of their own ruins, as the Temple and Jerusalem neglected, so the Prophet, Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?

What great hindrances have private interests been to the public good, the breaches of Jerusalem less minded, because too many too much mind their own, My house, saith the Lord, is waste, and why, ye run every man to his own house? It was that which kept Asher from joining with Deborah and Barak against Sisera, Asher continued on the Sea shore, and abode in his breaches, he dwelt in a sea-town much decai'd, had suffered already by the enemy, and so had enough to do, to make up and make good his own breaches: Don Alfonso King of Aragon, was wont to say, that if he had been Emperor when Rome flourished, he would have built a Temple before the Capitol, wherein the Senators should lay down all private interests, and lay aside their own particular benefits whensoever anything was to be done for the wealepublique, before they went to crave the assistance of their gods; And surely it is great pity, that any man's private respect should hinder the common good; nor will it be well with the body politique, where it is not with this as in the natural, which will willingly loose a great deal of blood in some vein, many times unto fainting, will endure the cutting off a limb or two to preserve the health and life of the whole.

And here give me leave to commend unto all, (whose hearts and desires the Lord hath stirred up to further the public good) these two short directions: 1. So seriously to mind the public good, as if in respect of that they minded nothing else; and 2 ^lie , to go about the public work with united minds, see the fruit of these two both for Temple and State-work in the story of Ezra and Nehemiah, how speedily went up the Altar and foundation of the Temple, when the people gathered themselves as one man to Jerusalem: and for the cities repair, So built we the wall, and all the wall was joined together unto the half thereof: and he will tell you what caused this, the people had a mind to work, a mind and union of minds what will they not compass?

[Reas. 3] The greatest number, even ten parts of twelve did choose rather to stay in Babylon to support that, and keep 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 real to repair the decays of spiritual Jerusalem, whereas if we cordially desire that Jerusalem may go up, we must in good earnest endeavor that Babylon may come down, for certainly Jerusalem will never be in its beauty, whilst Babylon is in her pride: And would we have encouragement to pull down Babylon, what greater, then that of the Psalmist, which will as truly be verified of Babylon in Italy, as once of Babylon in Chaldea, Babylon, who art to be destroyed: and this so certain, as an Angel near 1600. years ago, spake of it, as already down, Babylon the great is fallen, is fallen, and the time of her fall is we hope so near, as me thinks I hear the Lord summoning all the parts of his Church throughout the world against Romish Babylon, as once against that other, Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Let me, I pray you have your leave and audience to press this with some enlargement.

The Lord long ago fore-told, that those ten horns, which had formerly given their power to the whore, should hate the whore, and shall not all be willing and ready to do 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 means to make her desolate, and naked; but why hate her and shoot at her? because she seeks 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 glory, Christ of his honor.

The Bow and Arrows were in former ages the glory of our Nation, many glorious victories gotten by our English Archers, never sure more need to appear 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 [ 1] God, your just Privileges, and the Laws of this Land have put into your hands, it is a bow of steel, and I hope the strongest arm of flesh shall never be able to break it, you have a quiver full of precious and piercing arrows, your wisdom, vigilancy, faithfulness, zeal, courage, your votes, orders, ordinances, and which is the strength of all, your blessed unanimitie; the moral of Scylurus the Scythian King his 80. arrows given to his 80. sons at his death, is I am persuaded well known, and I desire may be always thought on, no strength being able to break them, whilst bound up, and bundled together in the sheaf; the Lord give you Josephs blessing, and you, as he, have need of it, The Archers have sorely grieved him, and s • ot at him, and hated him; is not your condition like? are not you those against whom the workers of iniquity bend their bows, to shoot their arrows, even bitter words? but his bow abode in strength, and the arms 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 honor, My glory (saith he) was fresh in me, and my bow was renewed in my hand, that is, say some, Let my power and authority be never diminished, let me not err in judgment, let all my counsels be directed and prospered by the Lord, or as others, let there be a daily increase of my strength, to pass through all oppositions, and to overcome all difficulties, and the Lord keep that in the Psalm far from everyone of you; They turned back and dealt unfaithfully, they were turned aside like a broken bow?

Those unto whom the Lord hath given ability of body, their [ 2] bow and arrow is their strength, let them put out that, offer themselves willingly, not need a press, much less hide themselves from a press, God's people when ever God hath need of them are a willing people; Volunteers in God's service are always best accepted, My heart is towards the governors of Israel, which offered themselves willingly, it would be very pleasing unto God, if that might be found in them in the literal sense, which the Psalmist otherwise applies, Thy people shall come willingly at the time of assembling thine army, so the Geneva translation reads it, and know you can never more honor God with your strength, then by joining with those that fight the battles of this strong Lord against Babylon.

[ 3] 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 fear 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 do, give me leave to tell you what I conceive will be best, let not God's cause want whilst you have to give, let not that arrow which you may shoot, be hid in the quiver when God calls for it, and if you think all lost that hath been formerly given, do as those which having shot two or three arrows, which they think are lost, they will so near as they can shoot towards the same place one or two arrows after the former to find them out, you know not whether what you give or lend now to further the present expedition, may not by God's blessing be a means to bring in with advantage what hath been already 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 bless his Name for it, he gave me an heart, not to see his cause at any time want, what I had to give. Let me commend a worthy pattern unto you, of David and the chief of the fathers, the captains of thousands and hundreds, and it was for Temple work, and they offered largely, Then the people rejoiced for that they offered willingly, because with a perfect heart they offered willingly to the Lord, and David the King also rejoiced with great joy.

[ 4] But it may be here is many an aged, a weak, a poor man, nay women and children, that have good hearts to be shooting against Babylon, if we could find a bow and arrow that they were able to deal with, yes, I can fit you all, even the weakest arm in the Congregation, I shall commend a bow to you, which if used aright will be as successful, as that bow of Jonathan, that turneth not back from the blood of the slain, from the fat of the mighty, it is the bow of prayer, the ejaculations of an holy heart, shot up to heaven, these arrows have steel heads, they will pierce and stick where they light, sharp and keen in the heart of the enemy, they are invisible arrows, the enemy can neither discover nor decline them, they will kill in the dark, this arrow will find a joint in Ahab's armor, draw this arrow as Jehu did against Jehoram with your full strength, and doubt not but it will in God's time smite our Romish Jehoram at the heart, and sink him in his Chariot and chair of pride; O that when ever our armies are in the field charging the enemy, a shower of these arrows of fervent prayers, a volley of this shot might light as thick on the enemies camp, as those hailstones at Bethoron, we should I doubt not see more slain by this shower of prayer then the sword.

[Reas. 4] Are the walls of Jerusalem yet broken down? it may be that which is the first work in repairing ruinous walls was not then done, the rubbish of the former decays not yet removed, and this was the people's reason and part of their complaint, there is much 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 repairs in Church and state move slowly? Let me ask, 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 Achan's in our camps, that either bear too great affection to some rags of 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 drunkenness in our taverns, no falsehoods in our shops, no whoredoms in our chambers, no excess and vanity in our attire? what means that costliness and lightness in apparel, it may be, even on this day of mourning,

Surely sable colors will best suite with sad times, when the people mourned upon the hearing of evil tidings, No man did put on him his ornaments, or as the Geneva, no man put on his best raiment.

How do 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 testify to his face, too openly and manifestly declares it self in the faces of some, what means the continuance of paint, of spots, of nakedness, 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 yourselves, then stay till God in wrath come to remove them? if you will not suffer yourselves 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 tears of repentance, lest God bring upon you that in the Prophet, a voice of fear and trembling, and all faces gather paleness, either through fear or famine: and for black spots, think a day of blackness may come too soon, wherein all faces shall gather blackness; hear Jeremiah lamenting this when it came upon them, Their visage is blacker then a coal, even theirs who were purer then the snow, and whiter then milk, and whence came this? he will tell you in the following Chapter, Our skin was black like an Oven, because of the terrible famine; and for this nakedness of pride, one Prophet will tell you, that God hath a nakedness of vengeance; and he hath an enemy as in another, that shall discover her nakedness, shall take her sons and her daughters, shall slay her with the sword and execute judgment 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 city, if there was not more filth in many houses and shops, then is cast out into the streets, happy would it be, if every master of a family (pardon the word) would play the Scavinger in his own house, in his own heart, that the inside of the platter might be made clean also, and take we heed lest the want of this besom of reformation, bring not upon your houses the besom 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 go out, whilst the fuel remains 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 hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day: then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. And if you will go to a following Chapter of this Book, you shall find Nehemiah complaining, and charging the Nobles of Judah with this sin of the people, what evil thing is this that ye do 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 city ascribed to this sin.

They were my Meditations upon the coming forth of that book for that sinful Liberty on the Lord's day, (and I did not forbear to express them) when I too often heard in neighbouring Parishes drums beating up for a Morris or a May-pool on that day, we had just cause to fear, lest the Lord should punish that sin, with beating up drums for a march on that day; and the Lord hath brought our fears 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 general battle at Kineton on the Lord's day, could it do less then lead this Kingdom to take notice of that general leading sin, the profanation of that day? But I hope those many Ordinances for suppressing this profaneness will be a good means through God's mercy to quench our unnatural flames, if to good laws, which are the life of a State, be added careful execution, which is the life of laws.

I have done with the report, and proceed to that it wrought in Nehemiah, And it came to pass when I heard these words, that I sat down and wept, and mourned certain days. One would think Nehemiah had little cause so to take on, at the report of the affliction of the Jews, and Jerusalem's ruins, himself then enjoying all the honor and content that the favor of the King and the palace Shushan could afford: But alas, Gratious and Religious hearts have compassionate and tender affections, and they cannot easily put off the common miseries of God's people; the Lord himself is affected with them, that is a sweet expression in the Prophet, of the Lord's love and pity towards his people, In all their affliction he was afflicted; but that in the book of Judges is beyond expression, His soul was grieved for the misery of Israel, and surely there are none of the Lord's people which are not in this partakers in part of the divine nature; I cannot omit that of Isaiah, Look away from me, I will weep bitterly, labor not to comfort me, because of the spoiling of the daughter of my people: and yet this when he did but foresee and foretell the spoiling to come. So Daniel mourned three whole weeks, and did eat no pleasant bread, found no sweetness or delight in any bread or food that he took, whilst his brethren the Jews fed (as Isaiah expresseth it) with the bread of adversity, and the water of affliction.

I dare not adventure to give reasons why it is, and ought to be thus, I shall only entreat you, before I apply, to take notice, that there are two sorts of tears required of God's people, one of Compassion, another of Humiliation, the former for the miseries of God's people, the latter for the sins of God's people that brought those miseries; both which like two streams falling into one channel met in good Nehemiah; I might for our imitation commend [ 1] several 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 desolation coming upon it with dry eyes, When he beheld the city, he wept over it: Add that of Elisha, when he did but look upon Hazael, The man of God wept. And when Hazael said, Why weepeth my lord? He answered, Because I know the evil that thou wilt do 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 child.

I might acquaint you with instances of compassion, even towards enemies, Julius Caesar pursuing Pompey into Egypt, and there presented with Pompey's head, he wept, and at his return to Rome, refused to triumph for that victory, because over Citizens of Rome, though in arms against him: the like of Charles the 5 ^th upon his great victory over the French King at the siege of Pavia, he strictly forbade all ringing of bells, bonfires, or any expressions of joy for his victory, because against Christians, though his enemies; yea, even the Scythian Tamerlane, when he walked amongst the slain after a bloody victory against the Muscovites, he accounted those Princes unhappy, which by the destruction of their own kind, sought to advance their own honor, protesting himself to be grieved even from his heart to see such sorrowful tokens of his victory.

And for tears of Humiliation, how these in the days of solemn [ 2] fasting required? how the fasts of God's people recorded in his book have been watered with these, and what streams of mercy have issued from them, hath been at large in a very fruitful Sermon delivered in this place, I will close both these with that of Christ's upon the Samaritans compassion to the wounded man, Go and do thou likewise.

[Use 1] And for the first we cannot want objects for tears of Compassion, whether we look upon the plundered, fired, and bleeding condition of our brethren in Germany, Ireland, and the most parts of our own Nation: or (which should more melt us) the lamentable soul distresses of the remoter parts of our land, those 〈…〉 Wales and the Counties adjoining, 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 speedy prosecution of that work which the Lord in mercy hath begun in some of those parts.

Nor if we look into our own bosoms, our families, our cities, our [ 2] countries, our armies, can we want objects for tears of Humiliation, causes too many for every soul, every family to mourn apart, and surely did our land weep more for • in, it would bleed less; tears are the souls blood, did th • se run as they ought, they might help to stay or turn the issue of blood in our bodies, so often a bleeding wound is stanched by opening a vein and turning the blood another way; and I am persuaded was God's house on these days of Humiliation more moistened with unfeigned tears of penitents, our fields and dwellings would not be soaked and watered with so much blood of the slain, they are the expressions of Isaiah and Ezekiel, full of awakening terror if you please to read them, and the Lord bring it to your hearts.

[Use 2] And let me entreat you to make use of your tears of Compassion for the miseries of this land, to draw from you tears of Humiliation for the sins of this land: How melting are many of us at the reading of some doleful and lamentable relation, which yet can read over and over the sad story of their own and the kingdoms sins without shedding a tear? whensoever then your hearts are affected to express tears of compassion, • et them help to draw out tears 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 souls take in tears of compassion, that they may be the apter to issue forth tears of Humiliation; And surely, I fear we have all cause to be more abundant in these of Humiliation, if for no other sin, but this, our want of tears of real compassion for those former miseries the Church hath long endured; remember what fetched tears from that man of God, when he looked on Hazael, it was not for anything at the present done, all runs in the future, the evil that thou wilt do: their strong holds thou wilt set on fire: and yet could 〈…〉 have thoughts of this in his heart without tears in his 〈…〉 were then our tears of compassion for Germany and Ireland? wherein we have heard all these and worse have been done, their strong holds have been set on fire, their young men have been slain with the sword, their infants have been dashed in pieces, and their women with child ripped up, and many more unheard of cruelties: have we read these with dry eyes? with unrelenting hearts? O labor 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 tears of compassion have been so few: That you may have both, pray unto the Lord to give unto you tenderness of affection; a tender skin will bleed at the touch of a needles point, Be kindly affectioned one towards another with brotherly love, weep with them that weep: beg also broken hearts and wounded souls, a wound in the heart will usually bleed at the eye, if the heart be full of bowels of pity within, like full vessels a small touch or shake will make them run over without: water in the head and heart will have a fountain of tears in the eyes: We, upon such days as these offer (as we think) much to God, offer our lips in prayer, our ears 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, seemed 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 own experience will tell you, The sacrifices of God • re a broken spirit, sacrifices in the plural because this instead 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 complain with the Prophet, with some small variation, We have seen the breaches of our Kingdom, that they are many, breaches in our counsels, in our armies, in our affections, in our estates, & I am persuaded all our breaches yet remain great, because our hearts are so little broken for those great sins that made them; take we heed then lest the with-holding our tears of compassion from our brethren's distresses, do not close God's bowels of compassion towards ourselves, and lest our land shedding so few tears for sin, loose not yet much more blood, as the just punishment of our impenitence, and want of Humiliation for sin.

But did Nehemiah rest in his tears for the afflictions of the people, and the ruins of Jerusalem? was his pity only verbal? like that mercy rejected by the Apostle, when to a brother or sister naked and destitute of daily food, one shall say unto him, Depart in peace, be you warmed and filled: and yet give them not those things which are needful for the body: had they only a return of good words from Nehemiah? I am sorry to hear of your affliction and reproach, that your walls yet remain broken down, and your gates burnt with fire; but be of good comfort, build your walls, repair your gates, I wish it were in my power to relieve you, and further the work. No, Nehemiah's heart was so really affected with their miseries and ruins, as it put him upon the use of those means, which if any would prevail for redress of their miseries, and these are two, Fasting and Prayer; such as never failed, when used aright.

For encouragement to the first, I might commend unto you the [ 1] confidence that God's people in all exigence placed in this, and their comfortable success; that of Jehoshaphat set the enemies to kill one another; that of Esther changed the heart of the King and reversed a bloody decree near execution; Ezra more trusted to this for a safe convoy, then to a band of the Kings soldiers: Ahab's hypocritical fast put off the judgment to his sons days: Rehoboam and his princes half humiliation (as I may call it) brought same deliverance, Shishak King of Egypt had only power to plunder him of his treasures, not altogether to destroy him, our own comfortable experience since our last fast (blessed be our God) will speak, though we be silent.

And pity it is, that so powerful a remedy, through our miscarriage in it, should loose its power, that our monthly use of it, should make it, like the same Physic often used, ineffectual to us: Give me leave therefore in few words, to give you the principal heads of the doctrine of fasting, and because in this, I may deliver nothing which is not known to the most here present, these may please, whilst I speak (it may be) to some for information, to suffer their thoughts to go along with me in a way of examination, remembering that of Christ, If ye know these things, happy are ye if ye do them.

[ 1] The day of our Fast should be observed as an holy day, an holy 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 strictness 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.

[ 2] The continuance of the Fast, a whole day, from Even to Even: Joshua and the Elders kept it till eventide.

[ 3] All persons of all ages and conditions to observe it; in Jehoshaphat’s 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.

[ 1] The outward special duties are 1. Abstinence from food, so far as strength of nature will bear; Ezra in his fast did neither eat bread, nor drink water; In Esther's fast a charge not to eat nor drink.

[ 2] Abstaining from marriage comforts, Let the bridegroom got forth of his chamber, and the bride out of her closet, that of the Apostle makes it clear.

[ 3] Forbearing better apparel, the Eastern parts used upon the days of their fast to lie in sackcloth, in Nehemiah's fast, in David's, in that of Nineveh, with other instances that might be added.

Abatement of our ordinary sleep, so that of Esther applied by [ 4] our Divines, requiring the continuance of the fast three days, night and day, as also that of Joel, lie all night in sackcloth.

And wherefore all these, but to further the main duty of the day, the humbling and afflicting of the soul; a duty of such necessity for that day, as whatsoever soul it be, that shall not be afflicted in that same day, he shall be cut off from among his people: And what will more humble the soul then the serious consideration of its unworthiness to receive pardon of sin, great mercies for the Church in general, for it self in particular, then by its abstinence from all even the least outward comforts, to profess its unworthiness of any the least of these: and surely we might by such meditations as these, help to put our souls 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 ourselves, for Kingdoms, to entreat thy Majesty to give beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, and we acknowledge these every way so needful for our spiritual life, as food and raiment for our natural, but, Lord, we profess ourselves most unworthy the least of these, and shall we not be humbled to think, that we are altogether unworthy of any greater favor? I have given you a small hint, your private thoughts may more fully enlarge.

But are these outward observances, and inward afflicting of the soul sufficient? do not we hear some in the Prophet complaining? Wherefore have we fasted, and thou seest not? wherefore have we afflicted our souls, 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 sin (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 ourselves: The Ninevites were very punctual in the out-works of their fast, The King came down from his throne, put off his robes, clothed himself with sackoloth, there was crying mightily to the Lord, neither man nor beast took any food, questionless 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 threatened, he over-looks, as it were all the rest, and fastens upon this, God saw their works, that they turned from their evil way, and so he repented of the evil that he said he would do unto them, and did it not; and believe it our fasts will never do that work, for which we keep them, till this be done; now our souls are then truly afflicted for sin, when sin is in our souls, like a thorn in the joint, that will give no rest, till it be out, and surely were our putrefied sores of sin once thoroughly cleansed, I doubt not but the wounds of our land would soon be healed, had the strong Physic, which the Lord hath given our nation emptied it of the foulness and fullness of sin, we should ere long have cordials of truth and peace, and deliverance ministered 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 fierceness of his wrath.

The time hastens me to that other means of Nehemiah's help, his Prayer, (another main duty required on this day of Humiliation) and I might be very large in showing what several great encouragements we have to use this help of Prayer in the behalf of the Church, I shall reduce them to three, 1. in respect of God. 2. of Prayer. 3. of ourselves.

[ 1] 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 ask what we desire to receive, his promises of giving are made upon the condition of asking, as that known place, of Christ, Ask, and it shall be given you. The Lord knows what England and Ireland want, and what everyone 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 we have cause to bless God, that of his free goodness he often prevents us with liberal blessings, (so reads the Geneva) gives many unsought favors, yet it is not safe to stay, till God bestow mercies without asking: many gracious promises are made in the former verses to God's people, but thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them: You have not, (saith the Apostle) because you ask not, and assuredly we want many blessings from God, because the Lord hath not our Prayers for them.

The second encouragement is drawn from God's power, I prayed [ 2] to the God of Heaven, this assures, that what God's love makes him willing to do, his power enables him to do, when you seek to God in prayer, what ever your necessities be, for soul, for body, for the Church, for yourselves, you go not to a weak God, that hath not where withal to satisfy 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 encouragements that Prayer it self gives to [ 2] all those that will make use of it, and I hope by God's blessing, they may be some provocations to put us more upon prayer, we all (I hope) desire to help somewhat towards the cause of God, let me tell you, a little to quicken your attention, there is no such way, whereby everyone may help as this of Prayer.

First, it is an help of the largest extent, other helps can go no farther then your counsels, persons and purses can reach, but the help of Prayer can extend to the redress of the miseries and distresses of God's people in the farthest parts of the world; David in his Meditations travelled through Heaven, earth, and the seas, and where ever he went, he sound God present▪ I am sure God's 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 anon) on the sea, as Jonah; the breath of the Churches prayers hath raised up such storms in this, as hath scattered and distressed invincible navies of their enemies, as England's prayers did that Spanish Armado in 88. they have also stirred up prosperous gales to bring ships for the Churches relief in strait sieges to their desired haven, they did it for late besieged Tredah in Ireland: in a word where ever God is there Prayer can come, and you know God is everywhere, as the Lord himself, Am I a God at hand, saith the Lord, and not a God afar off? Do not I fill heaven and earth?

Secondly, Prayer is a speedy help, many places miscarry and are [ 2] lost, because help comes too late, and many friends would help sooner, if they could tell how sooner to convey help: all other helps of men, arms, ammunition, money, &c. require time for raising and conveying, whereas this of prayer is a quick, a speedy and present help, our prayers (if such as they should be) are no sooner out of out mouths, 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 was speaking in prayer, the man Gabriel being caused to fly swiftly, informed me and said, at the beginning of thy supplications the commandment came forth, &c.

[ 3] Thirdly, Prayer is an invisible help, many would willingly send relief to friends in distress, if they knew how to convey it with safety and without danger of intercepting, but there lie armies in the way, Scouts, ambushments, and many other hazards, now Prayer can avoid all these; it can go to God and bring such help from Heaven, as the enemies Scouts can neither discover nor stop, no ambush can way-lay or surprise it.

[ 4] Fourthly, no such universal help in all extremities as Prayer, It is Solomon's Catholicon, whatsoever plague, whatsoever sickness, war, want of rain, pestilence, famine, cities besieged, enemies prevailing, yet if they pray, and make supplications, turn from their sin, when thou afflictest them: then hear thou in Heaven, and forgive, and do, and give to every man according to his ways; I might single out many encouraging instances, Prayer can give victory in doubtful battles, as in Israel's against Amalek, sometime Amalek prevailed, but in the end Moses hands lift up in Prayer, not Joshua's sword, got the victory: It can recover lost battles, as in the Civil war betwixt the eleven tribes and the Benjamites, after two battles lost, wherein were slain forty thousand of the Israelites, Prayer in the third obtained the victory: Prayer can raise a siege even a dangerous and confident one, as was that of Sennacherib against Jerusalem: Prayer can turn the plots and wisdom of the greatest State-Politicians into foolishness, and for them on to twist an halter for their own execution, the Prayer of David did it against Ahithophel: I might add many other both out of foreign and our own Histories, the victory against Cedwall and Penda in the time of the Saxons ascribed to the Prayers of Oswald, the like against Su • no the tyrant, and Alluded against the Danes, I remember an observation I have read of Constantine, that after God had blessed and honored him with many victories, whereas the Effigies of other Emperors was engraven upon their loins 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 tongue is a sharp sword, swords are in their lips, may be truly said of the tongues and lips of God's people in prayer, they are as twoedged swords in their hands to execute vengeance, and surely God's enemies have often found the power of this sword of Prayer, and those which are the Lord's people may say of this, when used as it ought, as David once of that which was Goliath's, There is none like that, give it me.

To conclude this, such is the prevalent power of Prayer, that what is it, which God can do, that Prayer hath not, or cannot do? I had almost said, that God cannot do that which the Prayers of his servants will not have him do, and I may say it, for the Lord himself hath said as much to Moses, Now therefore let me alone, that my wrath may wax hot: and me thinks I hear Moses answering, Lord, who lets thee? and God replying, My hands, Moses, are tied from executing wrath, whilst thine hands in Prayer are lift up for mercy.

I come to the last encouragement in reference to ourselves, [ 3] Prayer is,

First, a very safe help, many are kept from appearing in the [ 1] Churches behalf, because afraid of danger, they may hazard the loss of their places of honor or profit, their estates, it may be, their lives: whereas Prayer is such an help, that you may use it against the enemy, 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 chain your hands and feet, tie your hearts, your tongues; yet give me leave to tell you, I fear, that such as are not willing to appear openly in the cause of God, when they may do good, will never heartily pray in private for the Churches good.

Secondly, it is an easy help, he that can do nothing else may pray, [ 2] the French have a Proverb, He that hath no money in his purse, let him have honey in his mouth: if you have not ability, estates enabling you to contribute, or lend towards the maintenance of an Army, you may yet contribute your Prayers, and lay out these for the Lord's blessing upon the Army: you shall hear 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 do this and that, which these and other rich men do not, take heed, we have deceitful hearts, I would have you try them by this, what do you in that condition wherein you are, even in this of Prayer? Do 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 God's work? certainly if ye be wanting in this, let me tell you, had you greater estates you would not do much, I cannot think, that he which will not use his tongue, will to any purpose use his hands or purse.

[ 3] Thirdly, it is a lasting help, thy strength, thine estate may fail, thou mayest be many ways disabled from yielding that help in other ways, which thou desirest, nothing can disable thee from this, whilst thou hast an heart thou mayest pray.

[ 4] Lastly, in what place soever you are, you may by your Prayers help the Church, I will that men pray everywhere, said the Apostle; those Christians which have put upon them that piece of Armor Prayer may use it in their beds, in their chambers, in their shops, in their privatest closets; in a word, that soldier, 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 everyone may help the Church, let me speak to all of this, as in 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 useless 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 souls, be careful then what ever you do, not to destroy your prayers by your ill usage of them; to help 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 help, to the best advancement of the cause of God.

First, Prayer that would prevail with God, must go up with an [ 1] humble and sorrowful confession of sins, and well grounded resolution to forsake them, for certainly he that prays today, and returns to his former sins tomorrow, unprayes his prayers, and they which fast and confess their sins today, and fall to the practice of them tomorrow, though they may seem to fast unto God today, yet indeed they feast the devil tomorrow; 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 our voice to be heard on high, yet not casting off our iniquities, our works of sin will outcry our words of prayer: Let everyone then, I beseech you, search into his own soul, and find out the sins • e stands guilty of, and whenever he goes to prayer, to preface unto his soul with that of the Psalmist, If I regard iniquity in my heart, the Lord will not hear me; and not forget that of the Apostle, I will that men pray everywhere lifting up pure hands, for undoubtedly, If God see impurity in our hands, we shall find little prevalency in our prayers.

Prayer must go up with fervency, heat and ardencie of affection, [ 2] Let my prayer come before thee as incense, said the Psalmist; and this never went up without fire, you know who said it, and upon what occasion, The effectual fervent prayer of a righteous man availeth much, effectual and fervent joined, to teach us, that our prayers the more fervent they are, are always the more effectual, the Geneva reads, The prayer of a righteous man availeth much if it be fervent, the more fervency, the more prevalency in our prayers; The soldiers of this City are commended for good firemen, that there be powder and shot in their muskets will do no execution unless they give fire well. O that we which are this day fighting with our prayers, would labor for this fervency in our prayers, if they be nothing else but words, they are but as the powder and shot in a Pistol, let there be no fire, no fervency of spirit, they will never go off, so as either to reach Heaven, or the Churches enemies: of all the four Elements, that of fire is nearest Heaven, the more fire in anything, the higher it ascends heavenward; cold sluggish prayers have so much earth in them, that like the Grasshopper, if they mount a little upward, they are presently down 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 fervency, are most killing.

[ 3] A third requisite in Prayer is Constancy and Perseverance, not easily upon the Lord's delay, or seeming denial, beat off, importunity which is often offensive to man is always pleasing to God, commended 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 Solomon of our neighbor, withdraw thy foot from thy neighbors house, or as in the Margent, Let thy foot be seldom in thy neighbors house, lest he be weary 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, they came to me the other day for power against oaths, I gave it them; they came the next for strength against uncleanness, I heard them; they come again for power against pride, stability to subdue sinful passions, I denied not, &c. and so what grace soever they want, they come to me for it, they asked 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 read a Chapter, sing a Psalm, hear a Sermon, not receive food, undertake any business, but I am sought unto for a blessing: O no God will never cast it into thy teeth, that thou mayest rest satisfied with what he hath done for thee, and trouble him no further, that thou comest too often; we shall indeed hear 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, God's people may be upbraided with their unbelief, and hardness of heart, never with their too often praying, hear the Apostle, The Lord giveth liberally to all, and upbraideth not; Let me then speak to all those, whose spirits are ready to fail, and their hearts near sinking, because after many prayers they have not what they desire, that if they will with Jacob hold God to it, not let him go except he bless, such is the goodness 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 earnestness and holy importunity, to wrest (as it were) out of God's hands, he will at length in his own good time give into their bosoms. The Canaanitish woman found it, who fastening the more upon Christ, by all those means where with he seemed to beat her off, had at length, the utmost, if not more then she sought, Be it unto thee even as thou wilt.

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 main business he went about, was that he might find mercy 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 liberty and assistance, for relief of the people's miseries, and the repair of Jerusalem's ruins, that if there was a probable way on earth to do it, it must be done by the King, yet observe his first step was Heaven-ward: he had a place of great trust and favor with the King, so he saith of himself, I was the Kings Cup-bearer, or as others, Pragustator, his taster, which might have encouraged him first to make known unto the King the condition of the People and City, and his own heaviness of heart for their affliction and decays, but he durst not rely on that, therefore he begins with God, and prayed before the God of Heaven.

[Use] I know the desire of all our souls hath long been and is, that (if God please) our Parliament, and those which adhere unto it, and the cause of God, Religion and lawful Liberties and Privileges, which they desire to preserve, might find grace and mercy in the sight of our King▪ learn we from Nehemiah's practice, what is the likeliest way to have our desires in this satisfied: In the following Chapter you shall hear the King asking Nehemiah, Why is thy countenance sad? for what dost thou make request? What wouldest thou have me do? one would think here was encouragement enough to put him upon the present making known all his desires to the King, yet he first goes to God, So I prayed to 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 hear the like of old Jacob in that great famine of Canaan, his sons at their first sending into Egypt found a great deal of rough and hard both words and deeds from Joseph the governor, Simeon was left in prison behind them in Egypt, and they must not return for further provision into Egypt, except they brought Benjamin with them, their good aged father was now in a wonderful strait, the famine increased, their former corn eaten up, hear Jacob lamenting, Me have ye bereaved of my children, Joseph is not, and Simeon is not, and ye will take Benjamin away, all these things are against me, but what was Jacob's way for help in this strait? he had no hope of relief, but in the Governors favor, and what course did he take to win it? He doth not omit other [ 43. 11.] means, If it must needs be so now, do this: take of the best fruits in the land in your vessels, and carry down the man a present, but did Jacob trust in this, or the return of double money in their sacks, and the sending of Benjamin 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 lesson him in this, it was not the present he sent to Esau, but the Prayer he put up to God, which gave him favor in the sight of [ 43. 14.] Esau, it is this that he now trusts unto, God Almighty give you mercy before the man, and it was this that wrought it: and certainly, let us rest assured, there is no such prevailing way to regain the heart of our King, (which should have a chief place in the petitions of this day) as to beg it of God by Prayer.

[Reas.] That known place of Solomon gives sufficient ground for this, 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 several translations and Interpretations of those words [rivers of waters] every [ 1] one whereof may commend some useful Meditation; the Italian reads it small springs, Sanctes Pagninus and Vatablus, rivuli, small prils, alluding to the custom of those which use to draw small springs, or brooks over dry and barren soils, 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, 〈 in non-Latin alphabet 〉 , impetus aquae, the violence of waters, [ 2] or violent waters, so the verb coming of this in the New 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 floods, that can calm the greatest tempest, is able at his pleasure to quiet the most violent spirits of Princes: and some from hence refer it to the ebbing and flowing of the sea, to assure, that God who hath set bars and doors to the sea, and said, Hitherto shalt thou come, and no further, and here shall thy proud waves be stayed, or as the Psalmist, Thou rulest the raging of the 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 pass, and can easily, and if he please, suddenly calm their rage: what a full and comfortable evidence hereof is that of Nebuchadnezzar's rage and fury against Shadrach, 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 Nebuchadnezzar's 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 honor of the true God, ver. 29. his rage and fury against Shadrach, Meshach, and Abednego, ver. 15. converted into his promoting them, ver. 30.

The vulgar Latin reads divisiones aquarum, the divisions of [ 3] waters, referring this either to the clouds those waters above, the bottles of Heaven, which the Lord is pleased to empty on this place, and not on that, as in the Prophet: Or to the river Nile, whose overflowings sometimes fruitful, sometimes hurtful, 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 down like rain upon the mown grass: as showers that water the earth: another time to the hurt of their people, suffering them to be like the waters of Marah full of bitterness, and which is worse, like the waters in the rivers of Egypt turned into blood, insomuch as there was blood throughout all the land of Egypt: Others following the vulgar refer these divisions of water, to the Lord's dividing the red sea, that when Pharaoh and his servants repenting of that liberty 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 return upon and drown Pharaoh and all his forces; so the Lord can turn 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 ruin of themselves and their adherenes; but in this the Lord be merciful to our Sovereign for his safety, and if nothing will calm the rage of the sons of Belial, that then all the storms and waves which their malice and fury hath raised may return upon their own heads, and overwhelm themselves.

[Use 1] To close all with some short Application, give me leave to express my thoughts, what is the best and likeliest way to have that mercy which Nehemiah here sought, that we might at the length find favor in the sight of our King; You have heard that the heart of the King is in the Lord's hand, and if ever we have it to out comfort, we must have it from thence; Now a prevailing way for this with God is: Let the Lord in our Prayers for the Kings heart, see in us Nehemiah's spirit, he was all for the public, as will appear in several verses of the second Chapter, not one word for his own particular; let the Lord then see that our desires for the return of our King are for the general good of Church and State, that God's cause, Reformation may be advanced, that we may behold Jerusalem in its beauty, Religion in its Power and Purity: Many (saith Solomon) seek the rulers favor, but for what, surely most for that of Saul, He will give everyone 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 own vine, we little care what becomes of God's vineyard, let the wild boar make what spoil and havoc he will in this, it little troubles us, so we can keep him out of our own; Jerome reports of Nebridius the Empresse sisters son, a great Courtier, and in special favor with Princes, that he never put up any suit but for others, chiefly the poor, and such as were in distress, 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 favor, 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, when things were at the worst, as in several Verses, yet what was the chiefest of David's care, for himself, or his own safety? No, he so much looked to the public, the safety of the Ark, which was Israel's glory, as he overlooks himself, saying in that extremity of his to Zadok, Carry back the Ark of God into the City, let that be safe, and for myself, and mine own safety, I leave that to God, If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. But if he say, I have no delight in thee: behold, here am I, let him do to me, as seemeth good unto him.

[Use 2] That God may be pleased to give us our Kings heart, let us in truth and sincerity give God our hearts, be cordial in his cause, look chiefly at his glory, many in these times may be for the common good, but it is for such things, as if we have them by means of our Kings favor and presence, we cannot truly say, it is that favor which God gives; And I am persuaded the Lord hath justly withheld our King from us, because in our desires for his return, we have too little looked to God, to Religion, too much unto other things; What's the common voice? had we the Court amongst us, our full Parliament, our usual terms, how would all professions begainers, our former trading go forward, and profits come in? I must in this leave everyone to the scrutiny of his own 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, certainly had the Lord and his cause more reality in our hearts, we should find more interest in the heart of our King.

[Use 3] Must we go to God for all favor that we would have from our King, such indeed as will bring comfort with it, and that because the Kings heart is in God's hand, let us not seek 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 God's way, and by such means, as we know the Lord will own; let us not desire that favor from our King, which we cannot truly say, we received from God's hand, and which we know cannot stand with God's honor to give; Let then, I beseech you, in the Name of our God (whom this concerns) be careful That no Propositions for Peace be tendered to our King, but such as first in your serious thoughts have been presented to Christ the Prince of Peace, find out first the mind 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 terms, not a Peace dishonorable to God, but for such a peace, as may best further and keep our peace with God (and I doubt not but the desires of all our worthy Patriots souls are for this▪) And here give me leave to mind you of Appius Claudius his carriage in the Treatie for Peace betwixt Pyrrhus and the Romans, Pyrrhus fought three battles against the Romans, in the two first he got the victory, but with such great loss of his men in both, that it was said of him for the first, he might gloriari, non gaudere, brag of his victory, not rejoice; for the second himself was heard to say, that if he got such another victory, he was undone; after the first, Overtures were made by Cine •• , Pyrrhus his Ambassador in the Senate for Peace, and many were apt to incline unto it, as disheartened by Pyrrhus his late victory, and fear of a speedy second attempt, whereof Appius Claudius having notice, being blind, very aged, and who had devoted himself wholly unto privacie, yet the noise of peace with Pyrrhus so wrought with him, as he caused himself to be carried in his Couch unto the Senate house, and presently breaks out, Worthy and noble Patriots and Senators of Rome, I have hitherto with some grief endured the loss of my sight, but now that I hear your consultations and inclinations to decree a Peace so unworthy and dishonorable to the glory and renown of this City of Rome, with Pyrrhus your professed enemy, it now most troubles me, that I am only blind, and not also deaf, that mine ears might not hear so great an infamy and reproach to Rome. I know unto whom in this I speak, I shall leave the application to their own thoughts.

[Use 4] Lastly, will not the Lord be pleased to give us the favor of our King in a lawful and warrantable way? cannot we yet obtain that from him, which we may with confidence and comfort say, the Lord hath given? let this be the supporting cordial of God's people, that though they cannot have the Kings heart, yet God hath it in his hand, and why should we seek to take it out of the Lord's hand, otherwise then he will give it, can it be anywhere better? hath anymore wisdom then God, to guide and steer it? can it be with any that bears more truth and tenderness of affection to the Church then God doth? shall it not satisfy, that there is not a thought in the heart of any King, but what is disposed of by the Lord? doth not that of Solomon hold true even of Kings? The preparations of the heart of man, and the answer of the tongue is from the Lord: as also that in a following Chapter, There are many devices in a man's heart, nevertheless the counsel of the Lord that shall stand: assuredly, we may say of all the Kings on earth, as Balaam once of himself, they cannot do either good or bad of their own mind, but what the Lord puts into their hearts and hands. It will give us a great deal of satisfaction, when we hear of a powerful man, one that may do us much hurt, and that we know beareth us no great good will, yet we are assured, that we have a fast friend, which hath his heart and hands in his power, and can turn and wind it (as we say) at his pleasure, and we are confident, that he neither will nor can do anything against us but what our trusty faithful friend will give way unto: This is the Churches condition, and in this its happiness, and may keep up the spirits of God's people, that how ever sons of Belial, and of violence have had, and still keep our Kings person, and it may be sometimes obtain his hand, yet God still keeps his heart in the power of his hands, to dispose of it, as his love and wisdom seeth expedient, and there let us be content it may rest, till the Lord is pleased in his own way, and his own time to give it unto the prayers of his people, and those other means which the Lord shall please to own 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 hear, and unto my weakness strength to deliver.

Errata.

DEdication page line 11. read jussu vestro. page 7. li. 10 in the margent put Use 1. p. 8. li. 2. read m • rior. p. 11. marg. r alii. p ibid. after Ezra 3. 8. in marg. Chap. • . 15. pa. 19. l. 13. r. May-pole. p. 2 • . l. 4. r. coins. ibid. marg. Psal. 59. 7. p. 32. l. 25. r. ability. p. 34. l. 13, 17, 24. r. Benjamin. pa. 38. l. 12. r. I beseech you then.