The Messengers Preparation

TO THE RIGHT HONORABLE, BASILL Earl of DENBIGH, WILLIAM Lord MAYNARD, THOMAS Lord Viscount WENMAN, William Pierpoint, Denzill Hollis, and Bulstrode Whitlock, Esquires; Commissioners of the Lord's and Commons in the Parliament of ENGLAND, Assembled at Westminster: AND, JOHN Lord MAITLAND, Sir Charles Erskyne, and M. Robert Barcklay, Commissioners of the Parliament of Scotland; Sent with the Propositions to His MAJESTY, at Oxford.

I Speak my experience, that if a Soldier succeed well upon his first Charge, he is not to be withheld from a second Adventure: You favored this Sermon so much, when Preached; that I am confident you will not reject it Printed; nor this my Dedicatory, although I begin not after the common stamp of Dedication, with some hoary or gray-headed Apophthegme, or some strained sentence out of Tully; I profess myself a Soldier, during this Cause, as well as a Scholar, and therefore must crave leave, to speak in such language as affectionate duty can best express itself by the tongue. I confess, when I meditate the height of your noble Spirits, and withal the flatnesse of my poor abilities, as I present this in love, so with much fear, lest my endeavors convert into a vapor ere they can reach the height of your merit: sloope but so low as to cherish them, and it shall ever add to your Honor. The ancient and moderne custom of Dedication of Books to the hands of Emminency, was, and is, either to have them powerfully protected, or in affection, as devoted; or to appear grateful for benefits received; all these moved me to hover under your wings; being confident, that you that under God protected me out of the jaws of the Lions, and Bears, will also protect me from the greatest Philistines: And therefore have I presumed to prefix your names, it being none of the smallest hazards I have run, to oppose this Sermon to the worlds view, whereby I expect to be charged again and again; and it would conclude me guilty of Poultranisme, to fear the Sciopii and Pacientii here, when not the Zosimi at Oxford: I well know carping curiosity will have its lash at me too. Aelian reports, when Diogenes saw certain Rodian Gallants gorgeously attyred, he laughed, saying, Hic nihil est praeter Fastum: And after, seeing certain Laconians in sordid apparel, Et hic alius Fastus est, said he. These poor-clad lines (I fear) will not pass without envy, and without the censure of pride and ambition; how ever, whilst you keep the Front, I fear no charge, neither Oxfords sword, nor any other two-edged sword of the tongue; and the less, because (I perceive) opinions and censures are as various as the Arguments on which they discourse: Calumny and squint-ey'd detraction violently charging against Christian charity and judgment in these times. And to save them a labor, I care not to let them know, although that many a storm and tempest hath beat against me, yet God hath not suffered me to be cast down; And whatever they shall say, (with Apollonius ) I resolve, they may trouble themselves, but I will not be troubled at whatsoever the one shall say, or the other do. I have long before this time Dedicated my life in this Cause to God, in the Parliaments Service; anything less then the loss of it I can easily endure: It must be a long feast to find a dish for every appetite, and many in these times will find faults, that will not mend one: I never indeed intended the publishing this Sermon before the preaching of it, nor could ever gain time to refine it since; only importunity of some friends, and the mis-report that I heard it had to his Majesty, made me presume (with your Favor) to show the world the Truth, and implore your Honors to be Judges of it.

My first thoughts, when I meditated this subject, were only to breath into your unfurled sails, such a blast as might give you the advantage to make a saving voyage to yourselves, if not, a more prosperous voyage for the whole Church of God; importunate prayer, being the fairest wind, can blow in the heavens to carry the Church of God to her safe Port. And as David, rescuing his wives, and recovering his goods from the Enemy, was never a whit the less honor to him, because a young man made way for the discovery; so it being your happiness to be employ'd in this service so becoming nobility, or any of the sons of men, to seek peace for the Church of God, in which God's blessing Mat. 5. attends you, is it any diminution to your honor, that I, the meanest of my brethren, pointed you the way to prosper: It being the constant prayer of my soul daily, that you may reap the fruits of those so brave and gallantly managed labors: yea I hourly expect and look out for a return of those adventures from heaven; even when God shall speak by His Majesty (to his three Kingdoms) Peace, which is the hearty prayer, (as also for all your honors, that you may still do worthily in Ephratah, and be famous in Bethlehem) of him who is

The MESSENGERS Preparation For an Addresse to THE KING For a Well-grounded PEACE. Delivered in a SERMON, at Oxford, UPON

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

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

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

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

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

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

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

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

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

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

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

In the words you have, The Messengers order for preparation, National and Personal, for her good success in undertaking that great action: Go, gather together. In which preparation you have two particulars.

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

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

The Action, these two particulars.

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

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

The words are without difficulty; only thus far permit me, that I may condescend to every man's capacity.

1. The Jews were then the people of God's love, his heritage, his ear friends; against these is the decree sealed for death; for these the pit is digged, the net spread, the sword sharpened: these thus designed for death, must fast and pray heartily for the Messengers acceptance, as the only probable means for their deliverance.

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

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

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

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

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

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

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

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

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

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

To come a little nearer to our purpose: Esau had an old grudge against his brother Jacob, the mess of Pottage was not yet digested, but boiled the second time in his stomach, and the gaining his Fathers blessing was laid to heart, and what he secretly thought in his heart before, when the days of his Fathers mourning were come he begins to act now; and arrays four hundred men to go against his brother upon the receipt of this intelligence, Iacab feareth greatly, Gen. 22.7. nay, the Text saith, He was distressed. Well, he cannot avoid a meeting; nor can he expect less then ruin, there is no probability to shun his Army or to sense possibility to escape his fury: well, what course takes he? Truly, he goes to God in Prayer: to change his heart, he knew that it was in the Lord's power; and although sensible of his unworthiness and insufficiency, he chooseth rather first to wrestle with a good God indeed, whom he might overcome and prevail with to change his brothers heart, then merely to trust to his own policies or complements; or any other way to win upon him. This is the strength of all other means he useth to pacify his brother: and Verse 28. you see the excellent consequence of his Prayer: As a Prince hast thou power with God and men, and hast prevailed: And I pray observe this for a truth.

That powerful men with God; are ever prevailing men with Man? If we can but get strength enough to wrestle with God let us trust God to wrestle with the hearts of men, 1. Kings 18.37. yea the greatest Princes: Oh had not this Nation labored under the malignant distempers of sin; nay, did not the Covenant-Servants of God, such as pass for his own children, lie dangerously weak under sad divisions; yea so that the whole body is out of joint, and then what strength? we might have prevailed for the Kings heart it being in God's hand, before this day. For why might not we (if rightly qualified) obtain a heart out of our hands, and in the Lord's hand, for the good of a Nation? nay three bleeding Nations? as well as he, for himself and his family: Gen. 33.4. you have an encouraging president; where killing is come to kissing, shedding of blood, to shedding of tears: They both wept: The charging each other is the embracing each other; It will be an argument against us of National weakness, and wickedness; that one shall do more then so many with God: And if this be Truth, we have none, more no cry out of, then ourselves, for the continuation of our sorrow; may not the Lord say as sometimes to Israel, Perditin tua ex te, we may thank ourselves; his hand is not shortened that it cannot save, nor his care heavy that it cannot hear; but our prayers are weak, because our hearts are wicked; that cannot hold out a wrestle with God.

Indeed, we act duty, but not proportionable for the Churches necessity; or as cordially sensible of its misery and speedy calamity, not as if we see no way but one for it, or beheld it sentenced to death under a dooree; no, we look most of us, as Elijah's servant, upon the first command, 1 King. 18.4. when misery was on Germany, Ireland, and Scotland, being often persuaded by the Elijah's of those times to look out what we could see, the return of our hearts was, that we saw nothing: Indeed we laid it not to heart, as anything. Nay, when at this day comanded to look out, those within Lines of Communication and fenced Garrisons, can see but a little cloud out of the Sea like a man's hand; we esteem all the Protestant blood; nay, the Saints blood that hath been shed as nothing; do all the Cruelties, Murders, Woundings, Imprisonings, Fireings, Plunderings, Deformings, Reproachings, of the Saints, as yet appear as nothing? How many sighing, groaning, lamentable complaining, sadhearted good Christians may you see in many parts of this distracted Kingdom, seeking for bread and glad to part with (their former) pleasant things to relieve their families pressing necessities? How doth many a gallant family sit solitary? How many beautiful houses forlorn? Yea, how many are aggrevating their misery, by viewing over the records of their former enjoyments? How in many places doth the Enemy magnify himself against God and his people, having possessed, and dispossessed our Congregations, and destroyed the place of the Assembly? How doth the blood of the Church spring forth as wine out of the winepress, and lies spilled on the ground; abroad the Sword consuming, at home lofty and sad divisions, even the wills of men, like wild horses, renting limb from limb the poor Church of God, the Enemy hearing of this trouble and being glad? Nay, in a word, The cause of God in three Kingdoms, crying with them in the 1 Lament. Vers. 12. Is it nothing to you, O all ye that pass by? Is there any sorrow like to my sorrow? and yet who, with Mordeoa • , although it be past beyond a decree, and come to the Haman -like acting of cruelty against the Church, before your faces, even at the doors and gates of your Cities, in heart yet saith, Is it anything? Nay let me add something more; Although God be so angry, as to license his enemies to pull out his own eyes, (for his Church is as dear to him as the apple of his eye:) and he must be incensed highly, when he will permit this: yet who lays this to heart as anything? Nay even now, although God hearken, and hear who speaketh aright at all, or if, but for a day, and then every man with the day casts off the duty, and returneth with the dog to his vomit, and with the wrinsed sow to wallow in the mire. Had Mordecai looked thus a squint on the condition of the Jews, he had never laid it to heart; and if never laid to heart, it had not been communicated to everyone that in probability might convey it to Esther's ears; and had she slightly entertained it as news only, it had never come to the hazzarding of her life in the Churches cause, or prescribing an order for so serious preparation for the Churches preservation. Will you license me to advise you? I know you will: you called me to that purpose to this duty this day: Why then, as the Prophet, 1 King. 10. Prepare your chariots: so you, and (I wish) the whole Church of God their hearts; and improve you all your interests, (noble Patriots of the Cause of God) and let them improve theirs, by proportionable and importunate duty, for success this day suitable to the Churches necessity and misery. Esa. 22.4. you have the story of the invading the land of Jewrie by the Persians, by reason whereof the Church of God, and the Kingdom were like to be brought into a sad condition; it was like to be a day of trouble, and treading down, and of perplexity by the Lord; breaking down walls, and breaches seen in the city of David: mark in the 4. Vers. what the Prophet puts immediately in practice to divert it. Therefore said I, look away from me; mind me not of anything else, I have nothing else comparatively to look after, this is the business of the time: what? I will weep bitterly: or, as the Original hath it, I will be bitter in weeping: Labor not to comfort me, because of the spoiling of the daughter of my people: Jer. 8.21, 22. For the hurt of the daughter of my people am I hurt: I am black, astonishment hath taken hold on me, &c. i. grief to an ecstacy hath seized on me, that I am not myself: the hurt of the Church is his hurt: I, then he seeks propoationably a remedy. Moses, when God is angry with the people, he falls sensibly to the work: and being to wrestle out reconciliation, and a diversion of God's express resolution against them, he is at it 40. days and nights together. So again upon another provocation, Numb. 14.11. How long will this people provoke me? Vers. 12. I will smite them with the pestilence, and disinherit them: and now God (if Moses had any self-ends or aims) proposeth something to take him off, and stop his mouth, for he promiseth to make him a multiplying nation: (Indeed self-aiming men, that shall look to their own ends; will never stand the Church in a strait in any stead;) No, he saw the people threatened to ruin: See how Moses argues, and wrastles with God, Vers. 13, 14, 15, 16. and then closeth, and gains upon God by prayer, giving as it were the other hug in this wrestle, in the 17, 18, 19. Verses, Pardon I beseech thee the iniquity of the people: See Vers. 20. And the Lord said, I have pardoned according to thy Word. See 1. Nehemiah, 2, 3, 4. I have loved you, saith the Lord, &c. Acts 27. Paul perceiving the voyage would be exceeding dangerous to those in the ship, Vers. 21. the Text saith, he used long abstinence: you have our Savior Christ also for an example; when he beheld the contraction of his Fathers brow, wrinkled up with full pleats of displeasure, and pure wrath against our souls, and a decree against us, to suffer hell and damnation; and none could or durst enter, to endeavor a reverse, when he beheld the plot against us, and our precious immortal souls undone forever, and liable to Satan's fury; he immediately disrobes himself of glory, and immantles himself with the rags and badges of poverty, and enters into the veil of flesh, and then and there plies it night and day, contesting with men and devils; nay wrastles with God, with the deep groans of his spirit; sweats at this work water and blood, and never quit his free undertaking until he sweetly breathed it out to us; that the great business of his Church was done, and that they were delivered from all their enemies, with an It is finished.

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

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

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

1. Argument. Thar we may make it appear, we are cordially sensible of its condition; that we believe indeed it is as miserable as it shows for, and that God is as angry as he seems to be with the Kingdom, that it complains not without a cause; we can never yearn in our bowels with compassion to those (though never so nearly related to us) who we believe not be in passion & affliction. The sense of the Churches moaning in misery must precede in our hearts, our groaning for mercy; the tender hearted mother then and not before, then makes it her work (all things set apart) to send for a Physician, and to Physic and tend her sick child, when she hath laid to heart the symptoms of its disease, and considered the consequences it. When we imagine slight hurts, we afford them slight healings, like those 8 ser. 11. but when laid to heart then, Oh! Is there no Balm in Gilead, no Physician there? ser. 9.1. Oh! that my head were waters, and eyes fountains of tears, that I might weep day and night for the slain of the daughter of my people, &c. It was an old fault which the Prophet complained of, that no man lays to heart the miseries of the Church.

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

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

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

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

You never found any rich mercy obtained by lazy duty; easy & seldom performances produce slow remedies; a straitened Church calls for an active and enlarged heart. And mark it, ever when the Church prays with most ease, it reaps the least profit, or comfort: when prayer is a penance or irksome exercise to us, as in 1. Mulachy, many say, what a weariness it is, and snuff at it, it is never an acceptable service for us. But he that is laborious and active in duty, cannot long be passive under misery: laboring in prayer is that which puts God upon expedition: he cannot long delay us, or deny us, if we industriously ply the work of Prayer. And as a remedy to cure this malady in prayer, (by the way) take this Recipe: wouldst thou amend thy easy praying, repent of thy active sinning? You shall never show me a man that is active and laborious in sinning, but I will show you the man that is, and must of necessity be easy and lazy-hearted in praying.

4. Argument. Because proportionable duty hath God's promise entailed upon it, sames 5.16. The prayer of the righteous availeth much, if it be servant; ever mark this, the more fervency, the more prevalency; David in Psal. 14.1. desireth that his prayer may come up before the Lord as incense, and you know incense never went up without fire. Prayers of words are to our and the Churches necessities, and against our Enemy, as Powder without Ball, which may make a great noise and terrify for a time, but hurts them not, nor helps us. Of all the Elements the Naturallists observe, fire gets nearest to heaven; and of all means, a zealous fervent prayer gets nearest to the God of heaven: Our earthie cold-hearted prayers are like a Bell, which whilst it lieth on the ground, can make no music; but when steepled, then it sounds loud: cold or luke-warm water can never fetch out the blood, or rawnesse of flesh, it must have fire put to it to make it fit for nourishment: cold prayers can never fetch out the corruption and scum of our filthy hearts: no, a heavenly fire must prepare our prayers for God's digestion.

5. Argument. In regard of the Churches mercies and deliverances, that we stand in need of; mercy appeareth best when by a proportionable duty we blazon out our misery: it is a disparagement to National mercy, to come at the summons of half-duty, or duty performed by halves: rags and torn pieces of duty are unbecoming mercy, descending from majesty: Every good and perfect gift, saith S. James, comes from the Father of lights: and if upon easy requests, we would soon slight them: if we could get mercy easily, we would forget it as easily: who prodigal away their estates sooner then they that never sweat to gain a penny of it? that penny that is got with most labor and trudging for, is not so usually rioted away in excess; but hoarded up: That Samuel that Hanna can with difficulty wrestle out of God's hand, shall be dedicated to his service, all the days of his life: the things that cost us dear, we ever prize most; those Colours we take with hazard of life are charily laid up as Trophies of honor: truly it much advanceth friendship, when it appears in necessity: and it doeth as much heighten mercy, when we gain it in our faintings for it: when in the Mount God is seen, he can rarely be forgot.

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

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

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

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

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

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

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

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

2. Use of Exhortation: That by way of preparation for your address to His Majesty, for the Churches preservation, you, and the Church of God, would learn and practice that lesson, that you may be praisefull, and powerful. You see Esther's practice for her distressed people: Nay, you see the three Kingdoms, like that man that fell among thieves, wounded and bleeding to death: Oh be not like the hard-hearted Priests and Levites, that minded more the market then their neighbors misery! But put on the good Samaritans compassion, and go and do likewise; let your bowels yearn towards the poor, wounded, Lazerated, half dead kingdoms; look out for oil betimes, to pour into the deep wounds of it; O apply such plasters as may eat out the putrifying cores; and if yet you cannot heal, yet keep open and sweet the wounds of the Church of God. I know you are men of skill, and know how to do it; you indeed, with those Honorable Houses that sent you, under God, are the Physicians must do it: It is you that must heal up the wounds, make up the breaches that must bring back God to his people, and fetch the Kings heart to his God, and yourselves, and his People. And I heartily pray there may be found no Mountebanks amongst you, who are more affected with the goods of the Nation, then the good of the Nation; such who mount the Stage, to vent old drugs by fair bumbasted expressions for wholesome and new Physic. The Lord give you skill also to discover all such (if any) before they too much retard the Churches cure. The Lord make you all men of affections and bowels, to lay to heart and pity the Kingdoms wounds. Nay, thirdly, men of diligence, neglecting no opportunity, the loss of time may be the loss of life.

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

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

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

2. Motive. Because such duty, if the Church be sick or Sentenced unto death under a decree: Nay, although with Hezekiah it hath received a message, That it shall die and not live, yet it is of power to procure God to visit it, and one of his visits is half the recovery of it, Psalm. 8.14. It is some comfort to men, that are laboring under hard undertakings, that they labor not in vain; be of good courage, and of good comfort, Your labor is not in vain with the Lord, for his decreed Church to ruin.

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

4. Motive. You are all sentenced, and by your Enemies appointed to die; I hope no true member of the Church but will speak a word for himself. (I confess our own guilt might sow up our lips, and we might be left wordlesse:) but yet if God offer thee an opportunity, ply him for thy life and the Churches safety with importunity, for if thou speed not this way, thou art undone forever. Your life is on it, there is no trifling with life; do you not know what condemned men do in point of life for pardon? Improve all their friends, all their time, all their skill, all for a pardon, so do you and prosper.

5. Motive. Because by this kind of duty, if you cannot prevail with God (and that for causes best known to himself) for complete redemption out of misery. Yet you shall for a mitigation of it, and for a sanctified use of it, and for strength of grace to undergo it, and there is a great deal of difference in men's sufferings and deaths, all men die, but some men are killed by death. It was the saying of a godly man, he did aegrotare vitaliter, so the godly do, mori vitaliter, for nothing can arm death to hurt us but sin, otherwise thou art hard, sting-free; we never fear the noise of a Fly, as the humming of a Be, because it hath no sting. So that this kind of duty, though it cannot keep thee and me from dying by the Sword, it will keep us from dropping into hell; and it is a sweet mercy, for the members of the Church, with Stephen at their dearh to see heaven opened, and to die with the sense of God's love, though of man's cruel malice.

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

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

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

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

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

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

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

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

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

Lastly, The means must be used, although our ends are not obtained; If we perish, we perish. For, although God can deliver his Church without us, yet his usual method hath been to make choice of some Moses, some Joshua's, Gideon's, David's, &c. for the preservation of his Church, nay of Jesus Christ for the salvation of it. And now give me leave to wind up all with the practice of that duty for you, which I have in this Sermon commended to you: Go, and the Lord be with you; yea the God of heaven bless you; and cause the Kings face to shine upon you, and make you glad, that he speak nothing but good unto you this day: the Lord avert all whispering flattering Doeg's, this day; and return you with a Message, of hope, at least, if not of present help, for these three bleeding Kingdoms: yea the Lord make your interposing for the Church, as prosperous as Abigail's, and let the Kings answer be as David's, 1 Sam. 25.31, 33, 34. Blessed be the Lord God of Israel, which sent you this day to meet me: and blessed be your advice, and blessed be ye which have kept me this day from going on to shed anymore of my Subjects innocent blood, and from avenging myself with my own hand: and that he may receive at your hands what you have brought him, and say unto you, Go up in peace to both my Houses of Parliament, see, I have karkened to your voices, and accepted your persons; & give me but favor to add one word in prayer after the Apostles directory, 2. Thes. 3.16. Now the Lord of peace himself give you peace always; by all means yea now peace, and let it be the Lord's peace; and the Lord's free gift of peace, let it be peace with him; peace with your consciences, peace one with another: such a peace as all things may prosper with you, yea that public tranquility and quiet in the Church may follow, that it be not troubled with Schisms and Heresies within, or without by persecuting Tyrants, ruinating all by slaughters and cruel bloody wars, (O let every good heart pray for this peace, for our Jerusalem,) that there may be tranquility in the state, and free from foreign, and civil uncivil wars, that in the peace thereof we may have peace: that these distracted Kingdoms may be in security, and void of dangers, free from the noise of terrifying alarums, and other dangers. Yea the Lord give us such a peace, that there may be an everlasting Covenant betwixt God and the King; betwixt God, the King, and his people; and let us and the whole Church of God, heartily cry, Amen, Amen, So be it. And so the Lord be with you all, to bless you in the great work of this day, and all other your great employments, for his glory and his Churches good: To whom with all our hearts be rendered and ascribed, all Honor, Glory, Power and Praise, now and evermore: Amen.