MEDICINES FOR THE PLAGVE: That is, Godly and fruitful Sermons upon part of the twentieth Psalm, full of instructions and comfort: very fit generally for all times of affliction, but more particularly applied to this late visitation of the Plague.  
Preached at the same time at Norton in Suffolk, by Nicholas Bound, Doctor of Divinity.  
And now published for the further good of all those that love and fear the Lord.  
Perused, and allowed.  Exod. 15.26. 
If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear unto his commandments, and keep all his ordinances, than I will put none of these diseases upon thee, which I brought upon the Egyptians: for I am the Lord that healeth thee.  
LONDON, Printed by Adam Jslip for Cuthbert Burbie, and are to be sold at the Swan in Paul's Churchyard. 1604.   

To the right Worshipful Master Doctor tindal, Deane of Eely, and Master of Queen's College in Cambridge, his very reverend and good friend, the daily increase of that blessing of God, which is promised to the merciful. Matth. 5.7.  
RIght Worshipful Sir, if this small Treatise had been a learned discourse of some high point of Divinity in controversy at these days, it might well have been thought beseeming the favour of him, who hath not only spent all his life in the University among the learned, but for his great learning and wisdom hath many years been chief governor not only of those that are studious and desirous of learning, but of great learned men themselves, and those which are teachers of others. But seeing it containeth nothing else but common and ordinary instructions unto godliness, and consolations in trouble; it may be judged more fit to be presented unto some, who though he were of like worship, yet might be of less learning and authority among the learned. But my Apology and defence for myself, is this, That such have been your deserts a great while, not to others alone, but even unto myself, that they have craved somewhat at my hands long ago, as well as at others. Presuming therefore of the thankfulness of many others unto you, according to their duty, I could not satisfy myself in this my (I will not say unthankfulness) but insufficient thanks; and so this opportunity being offered, I did not consider so much what was meet for you to receive for your desert, and for your place, as what I was presently fit for my ability to bring: even a little fruit of my labours, for your abundant kindness towards me: 
2. Sam. 4.15.33.  as the Prophet Elisha did to the Shunamite, for all her great favours to him and his. And as the fruit of your favour hath not been for a few days or months, but hath extended itself unto many years, so I was desirous to leave behind me some testimony of my duty again, which might continue for some years: and that as you have long since by many deserts attained unto that commendation which the spirit of God giveth unto Boaz, 
Ruth. 2.20.  That you have not ceased to do good to the living, and to the dead; so your virtues might be remembered to the glory of God, not only while you live, but when you shall be dead. Of which if I should say nothing myself, knowing so much, and having so good cause; not only the many learned divines and students in other arts, which under your wise government continue the studies still in your College, with great encouragement from yourself; but those godly preachers especially, which these many years have come from thence into divers parts of this realm, with great profit unto the Church of God, will speak sufficiently both for the time present, and this next age to come: which do willingly and in all places acknowledge themselves, and their learning, and the foundation of all their preferment to be wholly beholding to yourself. Which godly care of yours in advancing of learning and piety (you being a professed patron of learning and learned men) shall so much the rather continue and increase in you to the good example of others of your rank, when besides the blessing of God upon your labours this way (which is principally to be regarded) you shall perceive, that by oblivion it is not altogether forgotten of men. And thus hoping that you will accept this, as a testimony of my true thankfulness unto you, where better requital is wanting, I pray God to bless you in your College still, that from thence, as from an excellent school of the Prophets, there may come continually many faithful Pastors into the Church of God: not so much like those that were brought up at the feet of the great Doctor Gamaliel, 
Act. 5.34. Chap. 13.1. and 11.26.  as those that were at Antioch, which gave the first name unto Christians: that God may be honoured, and the Church edified by your means more and more: and so yourself not only have the continuance of a good conscience here, but most of all in the last day, They may be your crown, 
2. Cor. 1.14.  and you theirs: when all of you appearing before the Lord, you may with much comfort say unto him, Here am I, 
Isai. 8.18.  and the children whom thou hast given unto me: and he again unto you, 
Matth. 25.21.  It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much, enter into thy master's joy. So very humbly and heartily I take my leave. Norton in Suffolk. May. 1604.  
Your Worships in all dutiful love. Richard Bound.   

❧ TO THE GODLY and Christian Reader, perfect health of soul and body from our Lord and Saviour jesus Christ, the only giver and preserver of them both.  
THese few Sermons, which at the first were meant but unto a few, I have now published and made common unto others: not only that by this means the doctrine and consolation contained in them, might be renewed unto the first hearers (which for them is a sure thing, 
Phil. 3.1.  as the Apostle speaketh;) but that according to the Communion of Saints, as in the natural body, 
1. Cor. 12.12. etc.  that gift which is in any part, the rest have the use of it; so in the mystical body of Christ, that which he by his spirit, and by his own ordinance had made proper unto some, others might have the fruit and benefit of the same. For seeing we be all alike subject unto the same corruption and unbelief in our souls, and there is no temptation appertaining unto man, but every one may fall into it, as well as another: there is no instruction or comfort out of the word of God, which any have received, but the rest of the servants of God may receive the like from thence: especially seeing they proceed from one and the same spirit of truth and of life, which quickening the whole body, worketh in every member proportionably. Therefore as I am not altogether out of hope, that others may be benefited by them, besides those for whom they were first prepared: so if they be, I shall not repent me of this double labour; the one in preaching of them, and the other in publishing of them. I have entitled them, Medicines for the Plague, because they contain many meditations fit for that evil, both to prevent it, and to bear it patiently, and to be recovered out of it, and to die comfortably in it. And I must needs confess, that I did not make choice of this text, to entreat of that argument of purpose, for than I might have taken many other more fit in the Scripture; and this (to say the truth) doth not properly concern it one whit: but having entered into this Psalm, before there was any great rumour of the Plague, upon this occasion of the King's Highness his first coming into these parts of his dominion, and so in the beginning handling something of our duty unto our sovereign prince, according to the general drift of the text; when this new accident of the Plague fell out, because the Psalm did still so far agree with the time, as it was a time of trouble, I held on my course, and made a virtue of necessity: and so did apply the Scripture unto the time, and all meditations of trouble arising out of it unto this one kind of trouble of the Plague especially, proper unto that time, so far as it was necessary. And so during the time of the public fasts, commanded by public authority, and generally used for the most part every where, continuing in this text, as the Plague increased, so in my whole course I did still aim at that more and more. Whereupon it cometh to pass, that the Medicines for the Plague (so called) are inserted somewhat after the beginning, and so more towards the midst, and in the end most of all, according to the time. Therefore though this one thing be not dispersed through the whole book, and in every Sermon, (though it be in the most) the whole book not unfitly hath his denomination thereof: even as some compound medicines are called not of all, but of one principal ingredient, and that also which in the artificial confection is added to the rest in the midst, or rather sometimes even at the last. And as the same Apothecaries, though they have more of that stuff remaining, put to no more than is fit at that time for the present receipt: so though there was more of this Psalm remaining unhandled, yet I left it off, when the Lord in so great mercy did put an end almost to the Plague, especially in the chief parts of this realm; at what time also all men did discontinue their weekly fasting. And though I meant nothing less at the first preaching of them, than that they should thus be divulged; yet seeing the Lord did afterwards put it into my mind (as I am persuaded) and gave me good success by his blessing in setting them down in writing, I do not repent me of this labour. And it shall not be unprofitable for us all by this means so long after, both to remember in what case we were then, to be still humbled by it; and what we then prayed for, that now we may be thankful; and what we then vowed, that now we may perform it: and that we may be prepared for the like again. And thus hoping of your Christian patience and charitable judgement of these my endeavours, and of my good meaning in them, I commend them to your godly consideration, with my prayers for you, and for them, unto him, who only giveth increase to the planting and watering of all men according to his heavenly wisdom; 
1. Cor. 3.6.  and desire you also, that you would further me with your prayers this way, and every way, that so we may all of us receive as much as we give, according to the promise of our Saviour Christ, 
Luke 6.38.  Look with what measure you meet unto others, with the same it shall be meet unto you again. In hope whereof I rest, and bid you heartily farewell in the Lord.  
Norton in Suffolk. May. 1604. Yours in all Christian duties, for the Lords sake. Nicholas Bound.   

GODLY SERMONS UPON PART OF THE twentieth PSALM, full of instruction and comfort: very fit generally for all times of affliction; but more particularly applied to this late visitation of the Plague: Preached at Norton in Suffolk.  

THE FIRST SERMON UPON THE inscription, or title of the Psalm. To him that excelleth. A Psalm of David.  
THis Psalm (as appeareth by the inscription) was made by the Prophet David, 
The author of this Psalm: and to whom it was committed.  as most of the Psalms were; and not as a private thing belonging to himself alone, but for the benefit of the whole Church, as the rest of the Scriptures also were written to that end: and therefore it was delivered, or specially by him commended, unto him that excelleth; namely in Music; that is, unto one of the Levites, that was skilful in Music, to be sung publicly in the Temple, and therefore by him to be set unto some tune fit for it: according to the manner of God's worship in those days, and according to the division of the offices of the Levites made by David, for all kind of Music, both with voice, and with divers kinds of instruments: 
1. Chron. 25.  as appeareth in the book of the Chronicles. And the whole Psalm thus made and directed, is a prayer of the Church for David their King. 
The argument of this Psalm.  For in the beginning, and end of the Psalm there are the words of supplication and prayer, desiring some thing of the Lord: in the midst they show with what faith they do pray. And it is evident that they pray not for themselves only, but for another: for they say, The Lord hear thee, and defend thee, etc. and they mean their King, whom in the sixth verse they call the Lords anointed: it was made by David, as appeareth by the title. He than teacheth the people to pray for himself, desireth their prayers, telleth them for what they should pray, and giveth them a form of it. 
The occasion of it.  The time when he made this prayer for them, and the occasion of it is not set down in the title, as it is in some other Psalms: but yet it is thought by divers, that it was when he went to battle against the Ammonites. Which thing as it is but conjectural, so we are sure of this out of the words of the text, that it was in a time of great danger, not only to his own person, as appeareth in the first and second verses: but to the whole realm, as is evident vers. 7.8: and it was a time of war, for they speak of chariots and horses as of means of defence, vers. 7. He then in a matter of great moment fleeth to God for succour, as to his only defence: he useth all good means, but reposeth his whole confidence in God's defence: therefore he prayeth to him before he beginneth any thing, and determineth further in the whole course of his proceeding still to pray unto God for direction and aid: And not only to do it a little at the first, as may appear out of the verse. 
David did desire the people to pray for him.  1.3.4: but because it concerned not himself alone, but all the people, and finding his own insufficiency in prayer, and believing the promises of God made unto the prayer of other, especially of the Church, he desireth them to pray for him, and namely to pray that God would hear his prayers, which what they were or should be in particular they knew not, but generally they might presume that they were good, and such as did concern that action: and so whatsoever they were, he would have them pray to God that he would hear them: as appeareth vers. 4.  
The people do according to this direction and commandment of his; 
The Prophet did use this form of prayer for him.  for they used this form of prayer which he had prescribed, and so did pray earnestly for him, that God would both hear his prayer, and defend his person, and to that end send him help from heaven, and declare by the event that he had heard his and their prayers, in giving them victory over their enemies: and God heareth them all, and saveth the king, confoundeth their enemies, causeth them to return home with victory and great triumph, as appeareth by the next Psalm: wherein he and they together give thanks unto God for the victory, attributing it only to God, and not to their own strength, or any power of man; as in this Psalm they had professed, that they did not trust in chariots and horses, and such warlike defence, as men use to do, and namely their enemies did, but only in the protection and defence of God, which by calling upon his name they sought for. And so this is the general argument and sum of this Psalm, both in respect of David, who made this prayer, and of the people who did use it for him.  
By the inscription than it appeareth, that David making this prayer for the people to use in his behalf, was desirous that they should pray for him, and did as it were seek it at their hands. If he in so good a cause did not rest in the confidence of his own prayers, but desired others to pray for him; and if he did it then, when he had so many means to accomplish his desire, because he knew God to be above them, and so as without him they could do nothing, and he was able to hinder and to frustrate all; and if he that was so well able to pray for himself and others, yet did desire the prayer of others, & of those that were inferior unto him: 
King's ought to take order that the people should publicly pray for them.  Then no King, Prince, or Potentate is exempted from this, to stand in need of the prayer of others: and therefore they ought to take order in their several realms and dominions, that the people may usually pray for them in their public places and assemblies: and more seriously and particularly to do it, as there shall be any special occasion, as here was in the time of David. Therefore this order that is among us established by law, that in all Churches the Minister and people are willed to pray continually for the Kings most excellent Majesty, both in common prayer and in preaching; and that as war, or other thing shall fall out, so some special forms of prayer are set out by public authority to be used in such cases: is according to God's word, and to the example of godly Princes. I speak not now of our duties to pray for them, but of theirs, that they should think that they need it, and so require it of the people.  

All men ought to desire others to pray for them according to their several need.  And if Kings are bound thus to do, than Noblemen, and other inferior persons much more, who have not so many means to accomplish their own desires, or it may be are not so well able to pray for themselves, at leastwise as David was. And so generally all men (for this, as well as the rest of the Scripture is written for our learning) are bound, as at all other times to desire others to pray for them; so also, as they shall have any special cause, to desire them to do it a great deal more: and not only to pray themselves for themselves continually, because prayer in all things is our special refuge and succour; but to desire others to pray God, that he would from time to time hear their prayers. And as David doth it here in this special need of his, as being in danger and fear of his enemies: so if we be in sickness and fear of death, we should in the feeling of our own weakness, and in the faith of the prayers of others, desire them to pray for us, and not only to pray ourselves. And this is the advice and commandment of the Apostle: Is any among you afflicted? 
Jam. 5.13.14.  let him pray: is any sick among you? let him call for the Elders of the Church, and let them pray for him. Now seeing sickness is but one kind of cross, and the Lord hath many ways else to afflict us; in any of them we ought to do the like: yea and not only when affliction is upon us, that it might be removed and taken away; but when we have just cause to fear it, that it might be prevented, and so we escape it. And not only in outward affliction, but all inward much more, by how much they are more dangerous and grievous: as if we shall be distressed in mind, being tempted by Satan either unto sin, or for sin: for if they be available in other cases, then in these. And so to conclude this one point in a word, in every matter that is of any importance either for ourselves, or for any of ours, we ought so to commend the same, and the whole success of them unto God in prayer, who must only bring them to pass, as that we rest not therein, but desire also the prayers of others to help us in the same.  
This ordinance of his, 
By this God would have us united in love one to another.  the Lord in much wisdom and mercy hath left, to unite us in brotherly love one to another; that when we shall see by experience how much we are or may be beholding one to another, in that by their prayers we have been helped in so great distresses, we might from the bottom of our hearts unfeignedly love one another. Thus the greatest Monarch may be beholding to all his subjects, as David was here to his people; and the rich this way may think that they fair the better for the poor; and the Minister for the meanest of his flock; And it were well that this way we were all of us a great deal more beholding one to another than we are: in that we would in brotherly love acquaint others with our estate, and desire their prayers, and then they would pray for us, according to the counsel and advice of the Apostle: Acknowledge your faults one to another, and pray one for another, 
Vers. 16.  that ye may be healed, for the prayer of a righteous man availeth much, if it be fervent. If we should for our own benefit and good, acquaint other with some special sins, that have been the cause (and so consequently that may be the cause) of some great cross; that they upon the knowledge of it might in greater feeling and faith pray for us, that they might be forgiven, and we delivered from the punishment of them: then should we make them acquainted with other of our necessities to that end much more.  

As in other things we need the help one of another, so in prayer: and therefore should desire the same.  And that we might be persuaded unto this duty of craving the prayers of others in the feeling of the great need that we have of them; let us first of all consider, how the Lord hath so made us all▪ that he would have us help one another, and know that we need the help one of another, both for soul and body and every way else: and therefore that we should seek for it one of another; as in the natural body all parts do need the mutual help one of another, as the eyes of the feet, and the belly of the hands, and do in a sort seek unto them for it, and by a natural instinct, as it were beg and crave it. And all experience teacheth us, that in all other things none of us is sufficient of ourselves, and therefore we crave the help of others, as in counsel, in labour, and in all worldly affairs; why then should it not be so in prayer also? Yet such is our corruption, that we rather seek help in any thing, as distrusting ourselves, saving in this, wherein we most need it. But we have found the other true by our own experience, and so do use it, if we did believe this, and would do thereafter, we might find the fruit of it as sensible. 
We desire men to sue for us to Princes, so should we do unto God.  Secondly, when we have suits unto Princes or great men, we desire those that are in favour with them, to further our suits, and those especially that are most gracious with them; and we rest not in ourselves, though we be well known unto them, especially if the matter that we sue for be of any moment: why should we not then much more speak unto others, that they would pray to God for us, and commend our suits unto his high Majesty? For though God's love be not partial, as man's , 
Matth. 18.20.  but his promise is to all alike: yet experience showeth that some are more acquainted with prayer, than other, and so have more access unto God, as it were, and come oftener into his presence, and nearer unto him, and so there is more hope that they should be sooner heard. Especially when God hath made a special promise, that when two or three be gathered together in the name of his son, he will be in the midst of them, and therefore when divers, or the whole Church pray for us, there is more hope of being heard, than when we pray ourselves alone. The Papists pray to the Saints, that are dead, that they would pray to God for them, that he would hear their prayers; for which there is no warrant in the Scripture, but the whole word of God is rather against them: but here is an example to desire the prayers of the Saints on earth that are living, with hope of great fruit; and few do follow it.  
Thirdly, when we pray, 
When we wrestle with men we desire help: so should we when we strive in prayer with God. Gen. 32.24.  we do as it were strive with God to obtain some thing, as was showed to jacob in the vision of an Angel wrestling with him all night long; to teach us, that when we pray we must not come coldly or sleepely unto it, but with all earnestness of desire, and not give over until the Lord bless us, as jacob would not let the Angel go, until he blessed him: and then the Lord will assuredly bless us, if we persevere, as he did jacob; and as Christ hath showed in the parable of the wicked judge, who was overcome by the importunity of the widow. Therefore as when we wrestle or strive with a man, 
Luk. 18.2.  we knowing his great strength and our own weakness, and so how hard it is to overcome, we would gladly have others to help and to strive with us against him; and so we may more easily do that by the help of others, which alone hardly, or not at all we could do: So when we strive with the Lord God in prayer, being privy to the weakness of our own faith, and how many sins there are to hinder us, and what an hard thing it is to obtain any thing in respect of our great unworthiness, we should desire others to help us with their prayers, and therein as it were to strive with us. And in this respect it is a singular great blessing, if it were rightly esteemed, and accordingly used, to have many in a family, or in the Church, to pray with us, and for us.  
Thus speaketh the Apostle, and thus did he practise, when he so earnestly entreated the Romans to pray for him, 
Rom. 15.30. 32.  saying, Brethren, I beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that you would strive with me by prayer to God for me; that I may come to you with joy by the will of God, and may with you be refreshed. He had often, and of a long time purposed to come to them, 
Chap. 1.10.  as he professeth in the first chapter; and prayed, that by some means one time or other he might have prosperous journey by the will of God to come unto them: 
Paul desired the Church to strive with him in prayer.  now at the last he desireth them also not only to pray, but to pray earnestly, and to strive with him in their prayers, that he may come with joy: and doth beseech them that they would do so, even for the love of Christ, and of the spirit. If he then after so many and earnest prayers did desire them to strive with him: how had we need much more to do it, who pray seldomer, and more coldly? And truly as great things may be done, when many strive together, which none of them could severally do: so by the prayers of many great things are obtained, which by the prayers of one alone are not so easily gotten. So the same Apostle writeth to the Corinthians, that God had delivered him from great dangers, and would do so still, 
2. Cor. 1.8.  so that they would pray earnestly for him: Brethren, (saith he) we would not have you ignorant of our affliction, which came unto us in Asia, how we were pressed out of measure, passing strength, so that we altogether doubted even of life. Yea, we received the sentence of death in ourselves, because we should not trust in ourselves, but in God, who raiseth the dead. Who delivered us from so great a death, and doth deliver us: in whom we trust, that yet hereafter he will deliver us; so that ye labour together in prayer for us. Thus he believed, that he might get great good by the earnest prayers of others, and therefore doth desire them, 
Great things may be obtained, when many pray together.  even to be delivered by the power of them from many great dangers. And it may be (if we have marked the experience of ourselves, and others) that we may well remember, what great deliverances have been granted, when others have laboured in prayers for us, or we for them: if not, we may see it by the grace of God in time to come. But very few account prayer such a labour or striving as it is, and so go to it coldly, and trust to their own strength, and so obtain nothing. Paul's hope was in this, that others should strive with him in prayer; so we might have greater hope, if we sought for help at the prayers of others, and did not trust to our own too much.  
If thus in all matters of moment we desire the prayers of others according to our need, it will come to pass, 
What comfort we may have when we have desired the prayers of others.  that we should not want the fruit of them, seeing the Lord hath promised to hear them; but howsoever things fall out with us, we shall have this comfort of a good conscience, that we have neglected no means, that God hath appointed for our good. But if we be careless of the prayers of others, and so do not seek for them, besides that it may come to pass that we shall fail of our purpose through our own default: (as when one striveth alone, he cannot overcome, because he hath none to join with him; or at least he shall not obtain it so soon, as otherwise he might, as when one is about a thing alone, he is the longer a doing it) we shall have the less comfort, or more grief, because we neglected some means that might have done us good. We must then be persuaded, that the prayers of others may do us good, and that we need them, and so accordingly desire them. In the days of ignorance and superstition men gave much to have a continual Mass for them, that is, 
In Popery they maintained others to pray for them.  to pray for their souls: and there were Beadmen also (as they called them) appointed for that purpose, to pray for the living and for the dead, and were maintained by the goods of the Church to that end: which prayers of theirs because they were in an unknown tongue, and so without understanding; and also not according to the word of God, and so without faith; could do them no good: yet this truth they aimed at though in darkness and as blind men, that the prayers of others were so available for them, that even in that respect only they gave much yearly unto those that should pray for them. And truly if they had prayed aright, they might by their prayers have given more than they received; for they might have obtained great things of the Lord for them. But here was another great abuse of that time in these prayers also, that they having others thus to pray for them, they rested in that, and so neglected their own prayers the more; and thought that they might do it with the less danger, for they had others that prayed for them continually, and so that that was wanting in themselves, was supplied by others. David was of another mind, for here by his practice we have an example of one, that so desireth the prayers of others, as that he purposeth not to neglect prayer himself, or to use it any whit the less for that; but to use it rather the more, willing them to pray God to hear his prayers: so that if he did not pray himself, their prayers should do him no good; but it should be all one with him, as if one should desire a man to set his hand to a blank, and so he should prefer that as a supplication for him to the Prince. So we are to desire others to pray for us, but in the mean season we must not neglect to pray for ourselves.  
Objection. But it may seem superfluous, and more than needed, that David should thus desire the prayers of the people: for they were his subjects, and therefore as in that respect they did owe other duties unto him, so this of prayer most of all; according to the exhortation of the Apostle, who willeth, 
1. Tim. 2.1.2.  that supplications, prayers, intercessions, and giving of thanks be made for all men, and namely, for Kings, and for all that are in authority: therefore it is like that they would not neglect it, though he had not admonished them of it. Besides, it was a public cause that he dealt in, even against the open enemies of the whole realm, against whom he went to war, and so it concerned them as well as himself: for the enemies came not against his person only, but against them all, and so they could not forget him their King, unless they forgot themselves. Answer. Yet because he knew that men naturally are forgetful, and so if they were not put in mind of it, they might either wholly neglect it, or not do it so thoroughly as they should, he put them in mind to pray for himself, and giveth them a form of it, and so telleth them what they should say. This should move us to put our dearest friends in mind of us, and call upon them to pray for us; 
Our dearest friends had need to be put in mind to pray for us.  yea when they know our estate best, and what great need we have of the prayers of others: for they may forget us sometimes, though they wish us well. And as through forgetfulness they may neglect other duties, which yet they are willing generally to perform, as not to visit us, to send to us, to write to us, as often as they should, and we look for at their hands: so much more not to pray for us; for many times they that do the former in great measure, neglect this wholly, or in a great part. We find by experience, that many times, yea when we are spoken to of our friends, we remember not all, but forget many things: why should we not think then, that others may forget us, if they be not put in mind? Parents are bound to pray for their children, and they should know it well enough; yea their children kneel down and ask them blessing, and put them in mind of it, and notwithstanding all this many do forget it; and though they cast out certain words of course, yet they do not thereupon determine seriously to pray for them: what would they do then, if their children by ask them their daily blessing should not put them in mind of it at all? Therefore every manner of way we see, what great reason there is of this, to desire others to pray for us: and so much for this present.   

THE SECOND SERMON upon the inscription. To him that excelleth. A Psalm of David.  
THat I might prosecute that argument which I began the last day, as you heard, we want not examples in the Scripture for the practice of this duty, 
Example of those that have desired others to pray for them. 1. Sam. 1.6.  in the faithful servants of God, men and women of all sorts, who have well seen in how great need they have stood of the prayers of others, and have accordingly desired the same. Hannah the wife of Elkanah a very godly woman (as appeareth in her story) being barren, and thereby being upbraided of her adversary, was troubled in her mind, and prayed unto the Lord, and wept sore, and she prayed for a man-child, not so much for herself, as for the glory of God (for she vowed him unto God in her prayer): 
Hannah desired Hely to pray for her.  Hely the Priest sitting in the Temple before her, and perceiving her lips only to move, but not hearing a word, thought she had been drunken, and told her so: but she said no, and told him what she did: then Hely prayed God to hear her prayers, 
Vers. 17.  saying, Go in peace, and the God of Israel grant thy petition, that thou hast asked of him: Then she said again, Let thine handmaid find grace in thy sight: that is, I beseech thee pray for me still, as now thou hast done, that God would grant me my petition: for what grace or favour else could she mean, seeing that in other things, as for the ill opinion he had conceived of her, she had satisfied him before? and so God heard them both, as appeareth in the sequel of that story. The Israelites also being in fear of the Philistims, 
So did the Israelites desire Samuel to pray for them. Chap. 7.8.  came to Samuel the Prophet, and desired him, that as he had prayed for them already, so he would not cease to do it still; saying, Cease not to cry unto the Lord our God for us, that he may save us out of the hand of the Philistims: and he did so, and the Lord heard him, 
Vers. 10.  and thundered with a great thunder that day upon the Philistims, and scattered them: so they were slain before Israel. Here many seek to one for his prayers, then much more may one seek to many for theirs.  
When Rabshakeh was sent by the King of Ashur with a great host against jerusalem, and came up to the walls of the city, and spoke blasphemously against the Lord, and against his anointed: Hezekiah the King came into the house of the Lord, and prayed; 
2. King. 19.1. Hezekiah desired the prayers of Isaiah.  and sent messengers unto the Prophet Isaiah, desiring him that he would pray for them, saying, Lift thou up thy prayer for the remnant that are left: and he did so, and God heard him for them, and the same night the Angel of the Lord went out, 
Vers. 35.  and smote in the camp of the Assyrians an hundredth, fourscore and five thousand. Paul also the Apostle (as we have heard already) desireth the Romans to pray for him, saying, Brethren, I beseech you for our Lord jesus Christ's sake, 
Rom. 15.30. And Paul of the Romans and Corinthians. 2. Cor. 1.10.  and for the love of the Spirit, that ye would strive with me by prayer to God for me. And so doth he to that end entreat the Corinthians with these words: God hath delivered us from a great death; in whom we trust, that yet hereafter he will deliver us, so that ye labour together in prayer for us. This holy man, who was often in prayer for himself, and for all Churches, desireth others to pray for him. Thus the best servants of God, as they have not neglected this benefit of prayer from their brethren, so they had the fruit and comfort of it in great measure: and truly if we believe rightly the Communion of Saints, and that God hath appointed one to do good to another by the graces that he hath bestowed upon them; why should we not think, that part of the communion consisteth in this, that we communicate in the spirit of prayer, as well as in the spirit of counsel or of comfort: and that this way we may give and receive help one from another, as well as any other way? Hester that noble and virtuous Queen, who as it seemeth had used often to pray herself, 
Hester desireth the jews to fast and pray for her.  and with her maids, else she could not have promised that for them, which she did; in a matter that greatly concerned the glory of God, and the good of his Church, doth not only pray herself with her servants three days and three nights, 
Hest. 4.16.  and that with fasting, but doth desire that all the jews that were in that city would do the like for her. So that sometimes we had need not only to desire others to pray for us, but even to fast and pray for us.  

The wicked have been constrained to desire the prayers of others, and have gotten great good by them.  And truly the virtue and power of the prayer of one man is so available for another, that the very wicked have seen it, and been driven to acknowledge it, and so have desired the servants of God to pray for them, and have had great benefit thereby. Then if the ungodly and profane men of the world, who are not at all acquainted with prayer, yet have thought that the prayers of others might do them good; then they that know what prayer doth mean, and that have accustomed themselves to prayer, and have observed the fruit of it in themselves, may be assured, that the prayers of others shall be of like or a great deal more force for them. If they whose consciences tells them, that for their ungodliness they are altogether out of God's favour, and so they had no heart to pray to him themselves, neither had any hope that he would hear them; yet have had some hope, that God might hear some others for them, and so have sought unto them for their prayers: then how much more they, who living in a good course, have hope that God is well pleased with them in Christ, may be persuaded that God will most willingly hear others for them, and so in great faith desire their prayers? And to conclude, if they that are not of the Church of God, but are aliens and strangers from it, have been of opinion, that if any of the faithful servants of God in his Church would pray for them, that God would be merciful unto them for their sakes: then how much more they that are the true members of the Church of God may verily believe, that God will hear their fellow brethren for them? For as in a family if strangers can hope, that if some servant of special account do speak to the master for them, he will do some thing at their request; then they that are of the same house may be assured much more that the entreaty of their fellow servants shall do them much good: So in the house of God, 
Ephe. 2.12.  if they that are strangers from the covenant of promise, and have no hope, and are without God in the world, yet think that his servants shall be heard for them; then how much more may they that are of the household of faith themselves believe, that God will hear their fellow servants for them, seeing that he hath not only given them leave, but commanded them to speak, and entreat one for another, and themselves are such already, as he meaneth to do good unto?  
And this is that that we read of in the person of Pharaoh King of Egypt, 
Pharaoh often desired Moses and Aaron to pray for him.  who though he could not abide Moses and Aaron, yet when the hand of God was heavy upon him, he was many times compelled to seek to them for their prayers; and his own conscience did tell him, that the Lord might happily hear them for him, though himself was unworthy once to be regarded of him. As when himself and his land was punished with frogs, he called for them, and said, Pray ye unto the Lord, 
Exod. 8.8.  that he may take away the frogs from me, and from my people: and afterwards, when they were punished with great swarms of flies, so that the earth was corrupt with them: he said, I will let you go, 
Vers. 28.  that ye may sacrifice unto the Lord your God in the wilderness, but go not far away, pray for me: and thirdly, when the Lord sent thunder, and hail, and lightning, so that the fire was mingled with the hail, he sent, and called for them, and said unto them; 
Chap. 9.27.  I have now sinned, the Lord is righteous, but I and my people are wicked; Pray ye unto the Lord (for it is enough) that there be no more mighty thunders, and hail, and I will let you go, and ye shall tarry no longer. Where at the last he confesseth himself and all his people to be wicked, and to have deserved these plagues, but he prayeth these his servants to pray to God for them, and they do so; and at their prayers the Lord removeth these several plagues. Thus this wicked man when he was in the midst of his deserved punishments, and had no heart in them to go to God himself, yet sought to others that he was well persuaded of, and received great good often by their prayers.  

jeroboam desired the Prophet to pray for him when his hand was withered.  So did that wicked man jeroboam King of Israel (of whom it is often said to his shame, that he caused Israel to sin) when the man of God came out of judah (at the commandment of the Lord) unto Beth●el, where he stood by his idolatrous altar to offer incense, and reproved for his idolatry, and cried out against the altar; he hearing it stretched out his hand, and said, Lay hold on him: but his hand which he put out against him dried up, and he could not pull it in again to him. Then the King said unto the man of God, 
1. King. 13.6.  I beseech thee pray unto the Lord thy God, and make intercession for me, that mine hand may be restored unto me. And the man of God besought the Lord, and the King's hand was restored, and became as it was afore. So though he could not pray himself, and say, I beseech thee my God, with hope that God would hear him; yet he desireth the Prophet to pray to his God, and thought that another might be heard for him, and so he was. Thus did Zedekiah King of judah, though neither himself, nor the Princes could abide jeremy the Prophet, 
Zedekiah desired the prayers of jeremy.  neither did they reverence him, or the doctrine that he delivered unto them; for they would not obey the words of the Lord, which he spoke unto them: yet when they were in great distress, 
Jerem. 37.3.  because the Chaldeans did besiege the city, he sent certain men unto him, saying, Pray now unto the Lord our God for us. Behold how the most ungodly are driven to justify this holy ordinance of prayer, in such wise that they are compelled to seek to those sometimes for their prayers, whom otherwise they do not love, neither have any good opinion of, but rather hate them, and account them their enemies. Even as those in our time, who though they never cared for the ministery of the word, nor for the assemblies of God's people, nor for his servants, yet when they are in any great misery or fear, and lie at the point of death, are enforced to send to them, whom they never cared for in their life, and to entreat them to pray for them, whom they would never entreat for any thing before.  
Lastly, Simon Magus the Sorcerer heard Peter the Apostle justly denounce the fearful judgement of God against him for his sin; he fearing it, 
Act. 8.24.  desired Peter to pray for him; saying, Pray ye to the Lord for me, that none of these things, which ye have spoken may come upon me. This wicked man, who of a long time had bewitched the Samaritans with his sorceries, 
And Simon Magus of Peter.  saying that himself was some great man, hoped that all that evil, which his sins had deserved, and which God had threatened against him, might by the prayers of his servants be turned from him, and so he escape them. Shall not we then much more, who have a desire to please God, and to walk in his ways, hope that the prayers of others shall be available, to turn from us all those evils, which our own consciences tell us we have just cause to fear, if we seek unto them for them? Let us then in the fear of God, and as we love our own wealth, determine to practise this Christian duty much more than we have done: and let us be heartily sorry that for want of it we have neglected our own good too much. 
What good we might have gotten if we had sought to others for their prayers.  For many great things might we have obtained, many fearful troubles might we soon have been delivered out of: yea some grievous things, that have befallen us, might have been by the grace of God wisely prevented, if we had sought unto others, who might have entreated the Lord for us. In which respect we have great cause to be sorry, 
The great loss when the good die, whose prayers we had.  when the Lord taketh away any good man or woman, for than we want so many that might still have prayed for us, and for the Church, and so we are left the more destitute of help. And if we ought to lament the death of those, who have been beneficial to us for worldly things, whose help we see now that we want to our great hindrance; then especially should we be grieved, that we are deprived of the comfortable presence of those, to whom in all distresses of body or mind, we might resort, and communicate our whole estate, as David did to jonathan, and might boldly have desired their prayers, and might with great facility have obtained them for us.  
Thus much for this part of the title, that this Psalm being a prayer of the Church for David, he made it for them, and committed it to the singer, that he might take order, that it should be used publicly, and so by virtue of it did require, that thus they should pray for him. One thing more of David is to be observed out of the title, and the discourse of the whole Psalm, namely with what mind and purpose, or to what end he desired their prayers. Not as purposing to neglect prayer himself, 
David in desiring their prayers did not purpose to neglect prayer himself.  or to grow any whit more slack in it because of that, and so to put off this as a burden from himself, as one that had other great matters in hand, and so to commit it to them, that should have leisure enough: As if he should have said, you know that I must go out to battle against the Ammonites, and in war we shall have our hands full, and our minds taken up every way, I shall have no leisure to pray to God there, though I know it to be necessary, and would feign do it; I would have you therefore to pray for me; and so trusting to them should neglect this duty himself, and so they might have prayed very doubtingly for him: but that they might be the more willing to pray for him in this case, he telleth them, and professeth it openly, that he would pray to God himself: and as he should be in any special trouble, so he would do it much more earnestly: and therefore he would have them pray to God for him, that he would hear those prayers of his.  
So then in requiring this of them, he did not leave them in suspense, to think thus, he willeth us to pray for him indeed, and so it is our bond duty to do, and we will do it; but we cannot tell whether he will use any prayer himself, which if he do not, ours shall do him the less good. But as he required their prayers, so he bond himself to the like practice, 
No more must kings when their subjects do pray for them.  and would have them also to know it before hand, that so they might pray accordingly, that God would hear his prayers. So that first of all Kings and Princes be they never so great, must not so require their subjects to pray for them, that they should think it were not needful for themselves to pray at all, for they had enough that daily did it for them every where. And all others that desire the prayers of their brethren, must not for that be any one whit the more remiss and sparing in their own prayers: which is diligently to be marked of us, because it is contrary to the common practice of the Church of Rome, and of divers others. For the Romish Synagogue maketh Emperors, Kings, 
The practice of the Papists is otherwise.  and great men to believe upon their credit, that prayer doth not so necessarily belong unto them, or to such kind of men; that doth peculiarly belong to the Clergy, and Churchmen, (as they call them); they could pray enough for them, and for all the world, if they may be well paid for their labours. Therefore if such men as they will but give some lands and revenues to an Abbey, or erect a Monastery, or some religious house, there to be prayed for, they shall have so many continually to pray for them, that it maketh no matter though themselves very seldom or not at all pray. This kingly prophet, or prophetical king was of another mind, and so ought all godly and religious not only Princes, but men and women to be.  
But to leave these men, 
And of some Gospelers.  and their religious practices to themselves, we shall find this corruption to be in some, that are not of the worse sort; that when they know that others do pray for them in sickness, or otherwise, they can be contented to let pass their own prayers now and then in hope of that, and to become somewhat remiss themselves. But as David's desire was here, not only that they would pray for him, but after this manner, even that God would hear his prayers, which he had and would make every day: so doth the Apostle join these two very fitly together, and requireth them both of all men alike: 
Jam. 5.13.14.  saying, Is any man among you afflicted? Let him pray: Is any sick among you? Let him call for the Elders of the Church, and let them pray for him: where he would have all men to pray for themselves in their several afflictions, and to send for others, that they might pray for them likewise. 
We must not sever our own prayers from the prayers of others.  And as he would not have them in some cases to content themselves with their own prayers, but send for others to pray with them; so he would not have them pass over their own prayers in hope of that, but begin with them first, and pray themselves, and if they cannot that way prevail sufficiently, then to call for the aid of others; among whom it may come to pass, that the prayer of some one righteous man or other might be so fervent, that it might avail much for them. Therefore those things which the Lord by precept, and by the practice of his servants, hath joined together so nearly, let no man put asunder.  

Yet God heareth his servants for those that neither do, nor can pray for themselves.  And yet we do not deny, but that such is the goodness of God to all sorts of men, to leave them without excuse; and that he hath made so many gracious promises unto the prayers of his servants, that he often heareth them praying for those, who neither pray for themselves at all, neither can pray, nor have any purpose to do it. So did he divers times, as hath been declared before, hear Moses and Aaron praying for Pharaoh King of Egypt, & for his Princes, and for his people: all which had no purpose at all to serve God themselves, neither knew how to do it, but did hinder, as much as lay in them, his people from it: and as for prayer, they know not how to pray one word aright. So did he also hear the man of God, that prayed for jeroboam the idolatrous king of Israel, when his hand was dried up, as we have seen even now; so that both these were delivered from their several plagues that were upon them by the prayers of others, when they neither knew how to pray themselves, neither had any desire to learn. The like may be said of the prayers of Abraham, which he in great compassion made for the filthy wicked Sodomites, 
Gen. 18.32.  that the Lord did hear him six times praying for them, though they were so beastly minded, that they could have no care to pray for themselves.  
Therefore though they, who in faith and love to their brethren pray for others, may hope to be heard for them, that do not, neither can pray for themselves at all: as the Israelites were willed to pray for the prosperity of the King of Babylon in the time of their captivity; 
jerem. 29.7.  and Paul willeth the Church to pray for the Roman Emperors, 
1. Tim. 2.1.  who were Heathen, and we do pray according to the will of God for the jews, Turks, and all Infidels: yet they that desire others to pray for them, 
But we can have little comfort in the prayers of others, if we pray not for ourselves.  and look for some benefit by their prayers, must be sure that they pray themselves for themselves, otherwise they can have little comfort in them. For even as when we stand in need of the help of some great man, and he not only pitieth our estate, but mindeth to do us good, and therefore willeth us to come to him, and to make our estate known unto him, and yet we should neglect to do that, but go and desire others to speak for us, and they also should do so; would not he say unto them, wherefore doth he not come and speak for himself? Will he set other men awork, and take no pains for himself? And so many times their speech for us, when we refuse to open our mouths for ourselves, shall not only not further our suits, but rather hinder them: where if we did first entreat ourselves, and then they come after us, or with us, they might greatly further us: So when we come unto the Lord to make our requests known unto him in supplication and prayer, as he calleth all men thereunto indifferently without respect of persons, saying, 
jam. 1. ●.  If any man lack wisdom, let him ask it of God, who giveth to all men liberally, &c: and for all this in our great need we will not pray ourselves, or not as we should, but desire others to pray for us, and trust only to that, it shall be said unto us by the Lord, Why do you not pray yourselves? I have commanded you to call upon me in the time of your trouble, 
Psal. 50.15.  and I will hear you, & deliver you: whereas if we do pray earnestly ourselves, and others at our request do second our prayers, the prayers of many, even of two or three shall greatly prevail & further our prayers. Thus we see what intent and purpose we must have when we desire others to pray for us, namely not to neglect our own prayers because of that. 
David desired the people to pray for him, and did pray himself also.  We have a notable example of this even in this Psalm in the person of David, who desiring many men, even the whole church of God at jerusalem to pray for him, did not only himself in all his actions from day to day use fervent prayer, but openly professeth it unto them before hand, desiring them to further his prayers. So did that good King Hezekiah, when he was in fear of the host of Senacherib, 
2. King. 19.1.  he went himself first into the house of the Lord, to pray to him for his defence: and then he sent messengers to the Prophet Esay, 
Vers. 4.  and desired him to pray for him, and for the remnant of the people that were left, and so he did: 
So did Hezekiah when he desired the prayers of Isaiah.  and therefore it said that both of them did pray, even Hezekiah as well as Esay, the King that sent unto him, as well as the Prophet whose prayers were desired; and he rested not in this, that he had sent to the Prophet Esay a man of God, who was well able and willing to pray for him and for all the rest; for thus it is written, that when the Captain of the host of the King of Ashur had spewed out his blasphemy against God, and against Hezekiah in the ears of the people; that Hezekiah the King, 
2. Chron. 32.20  and the Prophet Isaiah the son of Amoz prayed against it, and cried to heaven. So did the Apostle Paul not neglect to pray himself for the obtaining of those benefits, wherein he desired the help of the Romans, and of the Corinthians. For he thus writeth of himself, God is my witness, 
Rom. 1.9.  whom I serve in my spirit in the Gospel of his son, that without ceasing I make mention of you always in my prayer, 
And Paul, when he craved the prayers of the Romans and Corinthians. Chap. 15.30.  beseeching that by some means one time or other I might have a prosperous journey by the will of God to come unto you. And afterwards; Brethren, I beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me; that I may come unto you with joy by the will of God. And to the Corinthians; We trust in God, that hereafter he will deliver us, so that ye labour together in prayer for us. 
2. Cor. 1.10.  So that in both these places he insinuateth thus much, that as he had often prayed for himself, so he would do still, willing them not only to strive, but to strive with him in their prayers for him. For (to show it in that comparison which the Apostle useth) as if one should be striving to obtain some great thing, and then should desire others to put to their helping hand, he would not give it over himself, and lay the whole burden upon them, but strive still with them; so did S. Paul here, and so must we do. But the example of Queen Hester is most fit for this purpose, 
And Queen Hester, when she desired the jews to fast and pray for her. Hest. 4.16.  who in that great and common calamity of the jews, which Hamans' malice had brought upon them, she was determined to make suit to the King for them, she commanded that all of them should not only pray, but fast for her, and that three days and three nights: she did not purpose to take any liberty to herself thereby, but said plainly, that she herself and her maids would do so likewise. And thus when all prayed together, God heard them, and one of them for another; as the people of jerusalem for David their King; the Prophet Isaiah for Hezekiah and the rest of the people, and the captived jews for Hester the Queen, and her for them: so will he do one of us for another. So that if we daily give ourselves to prayer, and make conscience to use that holy ordinance of God ourselves, we may in great faith and hope desire the prayers of others. And thus much for him that made the prayer, whose name is prefixed in the title of it: now for them that used it, which was the Church of God at jerusalem, which is to be gathered out of the discourse of the whole Psalm: but I cannot enter into it at this present, I will reserve it until the next day.   

THE THIRD SERMON upon the first verse.  The Lord hear thee in the day of trouble, the name of the God of jacob defend thee. 

The people pray for the King, as they were desired.  THese are the words of the people, which they spoke unto God in the behalf of their King, and so they did as David desired them, namely pray for him. If they did thus pray for him being desired thereunto, and it was their bond duty so to do, and they knew it to be so, and therefore did make conscience of it, and it had been a very great fault for them to have failed in it; then by consequence it followeth of necessity, that whensoever any of our brethren or sisters in Christ shall desire this duty at our hands, 
So must we do for all those that desire our prayers.  we must be careful to perform it, and it were a fault not to be excused in us, both against God and them, to fail in it. Therefore we must not think, that when godly men and women at their parting, or otherwise desire our prayers, and say, I pray you pray for me, or remember me in your prayers, that these are words of course (though I do not deny, but that many do so use them; and so doing they take the name of God in vain) but we should be persuaded, that out of the abundance of their feeling of their own wants they speak unto us, and so be willing by our prayers to help to supply them. 
Especially when they shall make their estate known unto us  And especially we should do it, when they shall make known their estate unto us, as here David did to the people, giving them to understand, that he should or might be in great danger of his enemies, and so it was a time of trouble unto him, as he called it: and as the Apostle S. james speaketh, Acknowledge your faults one to another, and pray one for another, 
Jam. 5.16.  that ye may be healed: that when the sick should send for godly and grave men, and so they should not only see their estate for bodily health, but they should also for their own further comfort confess unto them their special sins, which they find to have been the cause of them, that then they would be most willing to pray for them, being sent for to that end especially. So than if we see plainly that they have cause to desire our prayers, and that they do it with earnestness, than most of all should we think upon them, and upon their estate, to pray for them, and it must needs be a great fault to forget them. For, as if any should be in distress or want, and should stand in need of our help for meat, and drink, and clothing, or other things, and should come and make their moan unto us, and desire relief from us: if we, seeing their estate to be so pitiful, as indeed it is, should not be moved in compassion to help them, according to our ability, it were a token of great hardness of heart in us: So much more when any shall make known their wants unto us to that end, that we might pray to God for them, if we should forget it, or neglect to do it, it should bewray too great want of fellow-feeling and brotherly compassion in us.  
Most of all this duty of prayer ought to be carefully performed, 
And most of all when thereupon we have promised to pray for them. Psal. 15.4.  when we have promised it unto any upon such notice of their estate: for as all promises made to our brethren ought to be kept, yea though it be to our own hindrance; so those most of all that so nearly concern them. And as if when any should desire us to speak to some great man for them, and we promise to do it, and they trust to it, hoping that we will be as good as our words; it were a great deceit in us to fail them, and so to frustrate their expectation: 
For all lawful promises must be kept.  So when any have desired us to speak to God for them, and upon our promise they would comfort themselves over it, if we should by negligence deceive them, it were a great fault in us, and that which the Lord would require at our hands, though they should never know of it. Therefore as we ought d●●y to pray one for another unasked, as our Saviour Christ hath taught us; O our Father which art in heaven, give us this day: and forgive us our trespasses: and lead us not into temptation, &c: so more specially and by name should we do it for them, that have desired it of us. And so parents especially should not forget their children in their prayers, which daily ask their blessing, and hope to be blessed of God by their prayers.  
Secondarily, if we should neglect to pray for them, that have desired it at our hands; 
Else they that we trust unto shall neglect to pray for us.  how could we have any hope, that others whom we have desired to pray for us, should perform that duty unto us? Nay, might not we justly fear, that they would altogether neglect it, seeing we do neglect them? and should it not be just with God so to punish us? according to the saying of our Saviour Christ, 
Matth. 7.2.  Look with what measure you meat unto others, it shall be met unto you again. And I remember that this was the saying of a reverend father in the Church, who is now fallen asleep in the Lord, when any desired him to pray for them (as many did, and more than any, that I have known) he would say unto them; I pray you pray for me, and pray that I may remember you▪ and then I hope I shall not forget you. Therefore if we would have others pray for us, let us pray for them, for we can never have greater assurance that they will do it for us, than that we are careful to do it for them; and the more that we do it for them, the more may we hope that they will do it for us. For the spirit of God that moveth us pray, and knoweth much more that we do so, it being the searcher and the mover of the hearts shall also move them to do the like for us, that this promise 〈◊〉 be verified unto us. Which if it be true very often of them that are not desired at all, that by the secret operation of the spirit of God, which quickeneth the whole body of Christ and every part of it; then much more of them that are desired, and know the estate one of another.  
Therefore if the King would have his subjects to pray for him, he must pray for them: 
Therefore if we would have others pray us let us pray for them.  if Noblemen would have their Chaplains pray for them of conscience, they must pray for them also: if the Bishops would have the Ministers remember them in their prayers, they must not forget them in theirs: and so these great personages must not think that all should remember them, and yet forget all: and that it should be a great fault in their inferiors if at any time they should but once forget them in their public prayers, and yet it should be no fault in themselves though they do continually forget them. So if the Minister would have his people to pray for him (as the Apostle often willeth the Church of God to pray for him) than he must remember publicly and privately to pray for them: so must children do for their parents, if they would have their blessing and the benefit of their prayers: so must the husband do for the wife, and one neighbour and friend for another. For the more we pray for them, the more shall they pray for us, yea though they know not at all that we pray for them: and if they should neglect it, yet no doubt some or other shall do it: for this saying of him that is truth itself, must needs be true, Look with what measure you meet unto others▪ 
Luk. 6.36.  with the same it shall be meet unto you, even heaped up, pressed down, and running over into your bosom. 
Prou. 11.17.  Therefore as he that is merciful rewardeth his own soul; so he that performeth this work of mercy to pray for others in their need, rewardeth himself, and shall have others pray for him in his greatest need. And as he that soweth plentifully, 
2 Cor. 6.6.  shall reap plentifully; so he that soweth this duty of prayers plentifully for others, shall reap again so many and more from others. The knowledge of this should make us willing to pray for others, especially being desired thereunto: f●●●ee shall lose nothing thereby, but gain greatly. Therefore, if not for the good of others, yet for our own, let us be willing to pray for others: and herein let us fulfil the saying of Christ; Whatsoever you would have men do unto you, 
Matth. 7.12.  even so do you unto them.  

If we do not pray for others, we shall the less rejoice in all blessings of God upon them.  Thirdly, seeing the end of our prayers for others is, that we might thereby obtain such things for them as they need: when God shall lbesse them in soul and body and every way else according to their own desire, and in these things we shall have prayed for them also; we shall have so much the more cause to rejoice with them, and to be thankful to God for them, when we not only see that God hath blessed them, but blessed them at our prayers, and so we have our part in those benefits. Whereas if we should neglect it, God might hear themselves, or others for them, or both: but we shall have little comfort in those benefits, because by neglecting to pray for them we have had no hand in them. Nay, we shall be the more sorry that so great things are befallen them, and we have not furthered them therein as we might, and as we were desired. 
Rom. 12.15.  For as if our friend have a suit to some noble man, and we by some means have furthered them therein, and they have obtained it, as it were partly by our means; we then speak and think of it with the more joy and comfort; but if they prevailed therein by themselves, or by others without us, it will grieve us that we have not yielded them that help that we might: so is it in the suits that men make in their prayers unto the Lord. For if we should, as the Apostle saith, be so affectioned one to another, that we should rejoice with them that rejoice, and be hearty glad of any good that God bestoweth upon others, and be thankful to him for it, seeing we are brethren, nay members one of another; then most of all should we do it when such benefits are bestowed upon them partly by our means. Therefore that we might continually rejoice in all the good that God bestoweth upon others, let us be willing and careful to pray to him for a supply of all such wants as they shall make known unto us. In which respect every one should be mindful to pray for the Church of God in their time, especially for that part of it wherein they live, and for the commonwealth, and for our governors in both: 
Therefore we should pray for the church and commonwealth in our time.  that so we might rejoice with others, and be thankful to God with them for all the common benefits of our time. As for example, if we have and do pray for the life and honour of our most gracious King, how glad may we be to hear of his miraculous deliverance from most notable treasons, as they profess verse 5? And if we do pray for the staying of the Pestilence every where, how may we rejoice to hear, that the Lord diminisheth his heavy hand in any place? So if we pray for seasonable weather with others, we may have the more comfort in it when the Lord shall send it. And to conclude, if we pray for the blessing of God upon the ministery of the word, 
2. Thessal. 3.1.  that it may have free passage and be glorified, as the Apostle willeth, and that the Lord would give an increase to that that is planted and watered from time to time; then how may it rejoice our hearts to see sinners converted unto the Lord, or any good to be done thereby? Otherwise, as Mordochey said to Hester, If she did not help, 
Hest. 4.14.  God could send deliverance to his Church from some other place: so if we refuse to pray for these things, God may send help by the prayers of others, but we shall have so much the less comfort in them.  
Fourthly and last of all, 
We must believe that our prayers may do much good to others.  that we might be the more willing to pray for others, we must be persuaded that God will hear us for them; and that this way we shall be beneficial unto them: for the Lord will bestow such and such blessings upon them, and deliver them from the miseries that they be in both of soul and body at our prayers; so far forth as may make for his glory and their good. And so we must not think, alas our poor prayers can do them no good, as the devil is ready to put this into our heads to discourage us from prayer: for the Lord who hath commanded us to ask one for another, hath also promised to give. Therefore, if we cannot otherwise profit our friends, and those whom we wish well unto, yet this way by our prayers we may be beneficial unto them: and this way always, even the meanest of us, when we want opportunity or ability to do it otherwise. And thus David in this Psalm teacheth them to pray for him, believing that God would hear them for him, 
Vers. 6.  when they say, Now know I that the Lord will help his anointed, and will hear him from his Sanctuary, by the mighty help of his right hand: where he sets down this part of the prayer in the singular number, though many did use it together, to show them that every one particularly should believe that God would hear them for their King, and would at their prayers defend him against his enemies, and so they should not pray for him in vain. And the Apostle exhorteth men in their sickness to send for the Elders of the Church to pray for them; and that both the one and the other might do it in faith (the one send for them, and the other be willing to come) he maketh a gracious promise in the name of the Lord unto their prayers, and saith that they shall thus obtain for the sick both health of body, and forgiveness of sin. Is any sick among you? 
Jam. 5.15.  Let him send for the Elders of the Church, and let them pray for him, and anoint him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up: and if he hath committed sins, they shall be forgiven him. And in the next words he willeth us all to confess our sins one to another, and pray one for another, that so we might receive health; for the prayer of a righteous man availeth much every way when it is fervent; And for whom? Not only for himself, but for another; as he proveth by the example of Helias; in whose days though that godly man Obadiah, and the hundredth Prophets, whom he hide in caves from the persecution of jezabel, did pray for rain in that great drought, as we must needs presume of them: yet he only by his prayers obtained that benefit for himself, and for them, and for all the rest of the people of that time. Helias (saith he) was a man subject to like passions as we are, and he prayed earnestly that it might not rain, 
Vers. 17.  and it reigned not on the earth for three years and six months: And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.  
And here if upon this occasion I should enter in this treatise, 
What great benefits men have gotten by the prayer of others.  to show what great benefits men have obtained by their prayers, not for themselves, but for others, the time would not be sufficient, the examples both in the old and new Testament are so many to declare it. As how the Lord heard Abraham for his son Ishmael, when he said; Oh that Ishmael might live in thy sight: 
Gen. 7.18.  so that he became a great man in the world, and was multiplied exceedingly, so that not only twelve Princes came of him, but a great nation. And how Izhak prayed for his wife because she was barren, 
Chapt. 25.21.  and the Lord was entreated of him, and she conceived, and brought forth twins twenty years after they had lived together in marriage before. And what Moses obtained for the Israelites by his prayer, at the red sea, and oftentimes in the wilderness. 
Exod. 14.15.  And how Elias raised up from dead by his prayers the son of the widow of Sarepta, with whom he sojourned. 
1. King. 17.28.  And Elisha did the like for the good woman of Shunam, who gave entertainment unto him as he passed that way: 
2. King. 4.33.  and many such things else might be showed to have been obtained by prayer. All which are written for our instruction, to teach us that we should be willing to pray for others, not doubting but that God will hear us for them: and this way we may do them good, if we can do it no other ways. As for example, if in the love and loyalty we own to our sovereign King, hearing of the treasonable practices maliciously intended against his royal person, and noble progeny, we would be willing to do him the best service for his defence that we could, what shall we do? Counsel can we give none, neither are we in place to do it: we have no strength to resist his enemies of our own selves: yet we may pray for him, that Christ jesus who ruleth in the midst of his enemies would bring things to light, and confound them in their devilish devices, and not doubt but that God will hear us: as they say confidently here, 
Vers. 6.  I know that the Lord will help his anointed, and will hear him from his Sanctuary. This should move us to pray for the Church of God universally dispersed over the face of the whole earth, 
This way every one may be beneficial to the Church of God.  and more particularly for that part of it wherein we live, and for all our governors in the same, high and low, and for others also, not doubting but that the Lord will hear us in all things for them agreeable unto his holy will, and so this way we may in all callings be profitable unto them in our time. So that no man can justly complain, that God hath so disabled him that he can do no good unto others: for if we were as poor as job, if as full of sores as Lazarus, if we lay sick in our beds, and in great weakness of body, yet by our fervent and godly prayers we might do much good unto many. And thus I remember a godly wise Father did comfort his weak brother, who continuing a great while in a linger sickness and weakness of body complained unto him, that there he spent away his time unprofitably, and was able to do no good: yes, saith he, very much, for you may pray for the Church of God: and that was true, though he did not then see it. For whatsoever we ask in the name of Christ according to the will of God, shall be granted unto us; which is true, whether we ask for ourselves or for others.  

We may be persuaded that God will hear us for others by the largeness of his promises.  And the rather that we might be confirmed in this faith, namely, that the Lord of his bountiful goodness will hear us when we pray for others; let us first of all consider the promises that God hath made unto prayer, which are infinite in number, and unmeasurable in greatness, but take one for an example. Christ saith in the Gospel, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you; 
Matth. 7.7.  which he delivereth without limitation, that we might know that it is not to be restrained to ourselves, but if we ask for others, we shall receive for them. Then let us set before our eyes the manifold and happy experience of the truth of these promises in all the servants of God; 
And by the experience of them in others  who by their prayers have obtained great things for others, as we have heard already: that when we shall find this way, God's word and all his promises pure and most certainly to be trusted unto, as silver that is tried in a furnace of earth, 
Psal. 12.6.  and fined seven fold, we might rely upon them, and so be willing to pray for others, knowing that we shall not lose our labour.  
Thirdly, to these we must add the consideration of our own experience, 
But most of in ourselves.  and remember for whom we have prayed, and how often, and what hath been the success of our prayers. As how we have prayed heretofore for the life and preservation of our governors, and namely of our late Sovereign Lady of famous memory Queen Elizabeth: and how God hath often delivered her from many great treasons intended against her by the jesuits and other Papists: how we have prayed for others, as for the life, health, and prosperity of our parents, husbands, wives, children, neighbours, and friends, in their several griefs of mind and infirmities of body, and other distresses, and what hath followed thereupon, as how they have been recovered, and comforted, and otherwise helped and relieved: how here in the Church we have sometimes prayed for those that have been very sick even at death's door, who have received the sentence of death in themselves, and yet they have recovered, and some of them are alive still; that so as David said upon his former trial, The Lord that delivered me out of the paw of the lion, 
1. Sam. 17.37.  and out of the paw of the bear, he will deliver me out of the hand of this Philistim: so we might upon our former experience boldly say, God that of his mercy and goodness hath vouchsafed to hear me for such and such, will hear me also at this time for these. To this end also we must wisely observe and diligently mark for our own comfort, and the good of others, what hath followed upon our prayers, and what God hath wrought or done for them. Yea all they that desire the prayers of others for any special cause, whether of the Church generally, or of private men particularly, should signify unto them afterwards (which few or none do, and it is a great unthankfulness in them unto God and man not to do it) what blessings they have found upon themselves by such prayers; not only that they might be thankful to God for them, as they prayed for them before; but that being confirmed by such experience, they might the more willingly and boldly pray for them, and for others at some other time, as there shall be need: and for want of this they cannot do it so cheerfully and so confidently as otherwise they might do.  
To conclude the sum of all that hath been said in one word: 
How greatly men fail in neglecting to pray for others.  we see what is here required of us, even that we be mindful to pray for others, and what good reason there is for it, both in respect of our own comfort, and of their good; let us examine ourselves, to see whether we have been so careful to perform this duty unto them, as we should. How often have we, and do we pray for the good estate of the Church of God in other countries, as in France, the Netherlands, Geneva, and such like, that God would defend them from their enemies, and enlarge the kingdom of Christ among them? Nay, how often do we pray for the Church of God in this land, and in the kingdoms united? How often for the King's Majesty, the right honourable Councillors, judges, and Magistrates, not only of this land, but more specially of our own country? How often for our neighbours, yea particularly and by name for them of our own family, as for all our children and servants? Yea let us call into our minds how often we have prayed seriously and in good earnest for those that have desired our prayers, and have as it were made a covenant of prayer with us, by promising that they would pray for us, if we would remember them: whether we have carefully kept this promise and covenant or no: and when we shall find that we have greatly failed this way; let us be sorry that we have not done that good this way that we might, and that hath been looked for at our hands: and therefore that we cannot have that comfort in the common blessings of God in church and common wealth, and upon private men, that others have. And let us determine for the time to come to be more mindful of others in our prayers, and let us be so indeed; especially of all the Church of God, and of all those that we have made this promise unto, and so have bound ourselves to it by a covenant in the Lord: that so the Lord may also reward us with the prayers of others, and with the fruit of the same in our greatest need; when we shall have carefully performed this duty unto them before. Especially let us remember to pray for the King, and for all our governors, as we are bound thereunto both by the word of God, and the laws of the realm; as if we had made a certain promise to them for it.   

THE FOURTH SERMON upon the first verse.  The Lord hear thee in the day of trouble. 
THus the people do speak unto God in the behalf of their King, and so they pray for him, 
The people pray for king David.  that God would hear him, and defend him. This practice of theirs must be our imitation: for it is the duty of all subjects likewise to pray for their Princes and governors: and as we do owe unto them tribute, custom, fear, and honour, as the Apostle saith, 
Rom. 13.7.  so this duty of prayer also, and most of all: and therefore it is a great fault in any to neglect it: let us therefore do it, 
So should we all do for our King.  and that of conscience publicly and privately. Men for the most part are addicted to themselves, or to their friends in prayer: the King they think is a great way off, and so the proverb with them is too true, Out of sight, out of mind: or they think he is well enough and hath all things at will, therefore he needeth not so greatly to be prayed for, especially of us. Surely we cannot deny, but that this duty of prayer for him is greatly neglected of many: for how few do use to pray for him at home in their houses, And bind themselves to it, as a matter of duty? and at Church also they pray not for him, as for themselves. But the Apostle Paul chargeth Timothy a Minister of the Gospel to practise and to teach this: I exhort (saith he) that supplications, 
1. Tim. 2.1.  prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in authority, that we may lead a quiet, and peaceable life, in all godliness and honesty: First of all pray for all sorts, rich and poor, bond and free: next for those, of whom there might be some question then, as for Kings and governors, because they were enemies to the Church and people of God. So then if we had the most wicked King and cruel tyrant set over us, as some have in these days, and our forefathers have had in the days of superstition and Popery, yet we ought all to pray for them: for though they were nought themselves, yet the government is good, and of the Lord: much more than should we do for those that are good: 
What great reason there is of it.  as for our King; he being a professor of the Gospel (which is rare among Princes in these days) and after the purest manner: and truly called the Defender of the true ancient Catholic and Apostolic faith. A great learned man also, able to judge of things himself, and more learned than any Prince that we know of, being brought up of a child in learning under most excellent schoolmasters and tutors: his learned books also do sufficiently testify of his great learning, both in the tongues, the Arts, and in the word of God. He is one of great government in himself, both for apparel and for diet: lowly minded, and not ambitiously puffed up with the access of so great kingdoms: and for his wisdom he hath been long exercised in government, and in governing of a troublesome kingdom. A man of great courage for the wars, and of policy for peace, and in a word the mirror of the world: What cause then have we to pray for him?  
And that we might do it, 
What great benefits we enjoy under the government of our King.  let us remember how the Apostle telleth us of the benefits that we receive by our Kings, and to what end their government is appointed: namely not for themselves, but for their subjects, that they by their means might live peaceably, honestly, and godlily: which are three great commodities and comforts of this life, and without which our life were not life. And first for peace, nothing is more to be desired than that: for if we had all that we have and a great deal more, and yet were subject to wars abroad, or foreign invasions, or to robbers and thieves at home, it would do us little good: And yet this peace without godliness is nothing worth, as if we had not the means of our salvation, and might not thus come to the Church to serve God according to his word, and to lead our lives thereafter. And if we had these, yet if there should be no honesty among men, nor any true dealing one with another, so that one man might not trust another, but there were lying, deceiving, oppression, and such like without controlment. Now all these benefits of peace, honesty, and godliness we have by the means of our King: especially we may look for them under his government. 
1. As to live peaceably.  For as for foreign enemies and invasions, which in former times we have been in fear of, he is in league with all Christian Princes round about him, so that we shall not need to fear them: and as for tumultuous and disordered persons at home, the laws are still in force to suppress them, and it is like that new shall be made, if there be any cause: and though some do break out in hope of the King's pardon, yet for the time present the laws will take hold of them, and how far his gracious pardon will extend they know not: we may be sure, that all such shall be exempted, who do evil before hand in hope of it. 
2. Godlily.  And we hope to live godlily under him, for we doubt not but that the Gospel shall be continued, and we hope that the estate of it shall be bettered: and though the Papists seek for a toleration of their superstition, and comfort themselves with false promises that way, yet we hope that their eyes shall fall out with looking for it in vain: for seeing that he hath kept it out of Scotland all this while when he was of lesser power; there is no likelihood that he should now yield unto them, when he is of greater power, and more able to keep under the whole rout of them. But the more obstinately that they seek for it, the more earnestly had we need to pray to God for the King to be zealous against them. 
3. Honestly.  Lastly, we hope to live honestly under him, for he seeketh already the good of all his subjects, as appeareth by his proclamations, wherein he hath given all men that are any way oppressed, to complain of their griefs, yea though it be against them that are in authority, with good hope of finding relief: he hath also put down the Monopolies, and such like kind of abuses, because they stood not with the common profit of his people: and this he hath done, though his Majesty was interressed in some of them, and some, under the colour and pretence of that, hoped still to retain them. Therefore when we have and look still to enjoy such great benefits by his most gracious government, what great cause have we to pray for him?  

What cause we have to pray for the life of our King.  And the greater that these benefits be, the more cause have we to pray for his life, by whom next under God we look to have them continued. For if he should miscarry, (which God of his great mercy keep from us) than all these great blessings might go away with him at once. For though by the grace of God he hath issue of his own body lawfully begotten in holy Matrimony, who shall sit in the throne of the kingdom after him; yet they are all young: and it is no great blessing, but rather a punishment, to have children reign over us, 
Jsai. 3.4.  as the Prophet saith. For besides many great wants that would be found in them, the Nobles and Peers of the land, and such great men could not so well be kept in order, some of them, when there were none to complain of them if they should offend; a Lord Protector or Viceroy carrieth not the majesty of a King in the hearts of men: The foreign enemies would be more bold against a child, than against a man both of wisdom and courage: yea there would be more rebellions attempted at home. Therefore we have great cause to pray for the life of our King: and the rather for that we see how his life hath been desperately sought by divers: as appeareth by the confession of some who are in prison, at the least for suspicion of treason. Now if they begin thus maliciously and impudently so soon; what will they not dare to do hereafter, if God and good laws do not suppress them? And truly by this experience that we have, that evil things thus determined in secret, are wonderfully disclosed and brought to light before hand, and the malefactors apprehended and taken, we may see the fruit of our former prayers for his Majesty; and that should encourage us with good hope to pray for him still. Nay we have longer experience of the fruit of our prayers for our Princes, in the time of good Queen Elizabeth, whose life was so often sought, and so desperately, that she might truly say with the Psalmist, They have often times afflicted me from my youth, 
Psal. 129.2.  but they could not prevail against me: for she went to her grave with peace, full of days, threescore and nine, which is a great age for a Prince, when she had happily and peaceably reigned five and forty years. Let us labour then as much as in us lieth, to draw out by our prayers the life of our most gracious Sovereign, as an even thread to the full: for as the Lord God hath ordained the thing, so also the means, which we for our part must not neglect. And let us pray not only for his royal person, but also for his government, that under him we may lead a quiet and a peaceable life in all godliness and honesty, 
1. Tim. 2.2.  as the Apostle speaketh unto Timothy: and namely that at the next Parliament good laws may be made for the reformation of all things that are amiss in the Church & commonwealth.  

This sermon fell out upon that day, which caused this digression  And seeing that we are commanded to keep the memory of this day with public thanksgiving for a famous and memorable deliverance bestowed upon his Majesty in his Realm of Scotland, from the treasonable conspiracy of the Earl of Gowry and his complices: (of whom in that respect we may say as it is in the Psalm; If the Lord had not been on his side, 
Psal. 124.2, 3, 4, etc.  when men rose up against him, they had then swallowed him up quick, when their wrath was kindled against him; then the water had drowned him, and the streams had gone over his soul: But praised be the Lord, which hath not given him as a pray unto their teeth; his soul is escaped out of the snare of the fowlers: the snare is broken and he is delivered) it falleth out not unfitly with the argument, that out of this text we have in hand. For as David in this Psalm teacheth the people to pray for him, and in the next to give thanks: so it is our bond duty not only to pray to God for him, but to give thanks for him: as the Apostle also speaking of the duties of the people to their kings, which he exhorteth Timothy to teach and to practise, joineth these two together, saying, I exhort that supplications, prayers, intercessions, 
1. Tim. 2.1.  and giving of thanks be made for Kings, and for all that are in authority. And there is great reason that we should thus do: 
What cause we have to give thanks to God for our King.  for if we ought to be thankful unto God for other common benefits, as peace, liberty, the Gospel, and such like: then also for him, by whom we hold them. Therefore among other benefits, let us continually remember this, and see how we fail therein; and in our thanksgiving remember other private benefits, and not this great one, or not so much as we should. And though we must needs confess, that we have great cause to be sorry for the death of our late Queen Elizabeth, by whose wise government we enjoyed so many great benefits, that we might much more truly say of her, than David did of Saul in his lamentation, 
2. Sam. 1.24.  that she clothed us in scarlet with pleasures, and hanged ornaments of gold upon our apparel: yet we must see and confess to the praise of God, as the truth is, that we have great cause to rejoice, that the Lord hath provided one to succeed in her room when her time was expired, that it might not be said of us, as it was of the jews in the days of the judges, 
judg. 18.1.  that there was then no King in Israel, and so we should have been as sheep without a shepherd, scattered here and there: as it is said of the Israelites, when King Ahab was slain in the battle, These have no master, let them return every man to his house in peace. 
2. Chron. 18.16.  Then have we much more cause to be thankful, that God hath raised up him for us, 
In respect that he is right heir to the Crown.  even the right heir to the Crown both by father and mother, they two being the lawful grandchildren of the Lady Margarite sometimes Queen of Scots by marriage, and eldest daughter to King Henry the seventh: where if the Nobility had set up some other of the blood royal further off, there must needs have been great civil wars to the spilling of many thousand English men's blood, and some of them should have died in an ill cause ignorantly or against their wills, as when the two houses of York and Lancaster were a long time divided in this land. And then also some foreigner might easily by their own power, and by the help of the Papists, and other mutinous and malcontented persons have soon set footing into this Isle, which would not so easily have been driven out again.  
And besides all this we have great cause to be thankful, 
And so rarely qualitied for the kingdom.  that he being the right heir is so wonderfully qualitied for the kingdom; that as the Queen lately deceased was a rare woman fit for the Crown by election, if not by inheritance: so he a very rare man for all parts of soul and body; and that the Lord did so fit him for this place, and then sent him unto us, that he came not as Saul in God's wrath, who was a cruel tyrant, but as David in God's mercy to feed his people in jacob, 
Psal. 78.71.  and his inheritance in Israel. 
And for his royal posterity. Act. 13.36.  And this is no small benefit, that he hath a royal posterity to succeed in the throne of the kingdom, lest when he should have served his time by the counsel of God, and so fall asleep, and be laid with his fathers, we should be in a new fear. And what should we say of this; that he came to the Crown so unlooked for? For though it was his inheritance, yet such was the wisdom of our governors, that for certain causes best known unto themselves, (which it is not meet for us to inquire into) it was not lawful for any of the common sort to have discourses of the heir apparent; and so few of them thought of him, that we have now, or of any other. But this is most of all to be wondered at, 
And for his peaceable entrance.  that he came to the kingdom so peaceably, and with so great approbation of all sorts of men; and traveled through the length of the whole land almost even at the first: for meaner men have not come to their inheritances and taken up the possession of them so quietly. For truly by the grace of God (to his praise be it spoken) there is no more alteration in the land in any estate, or in private men's condition, for the most part, than if the Queen were still alive. And this benefit is the greater, because we feared the contrary, and none could have looked for after her death such times as we have now. And if there be any change at all, 
And that in this short time since his coming things are bettered.  it is from worse to better; so that since his coming many things are better in the Church & commonwealth: For by the gracious proclamations of his Majesty many abuses of Plays and Interludes, with Bearebaitings and Bulbaitings upon the Sabbath day are put down; with Monopolies and engrossings of wares into the hands of a few men: many worthy men are advanced to greater honour and worship: the Papists in less hope of any toleration for their Popish idolatry than before. And unto all these benefits this is none of the least, 
And all things very cheap.  that God hath added this plenty of all things even at this time, whereby victuals and other things are reasonable cheap, least by scarcity there might be occasion of dislike. Therefore in respect of them all let us be thankful unto God: and yet again let us consider, that all these come not without some punishment, as this plague, which is so scattered in many parts of this land, especially the chief cities: wherein we must also acknowledge the great mercy of God, 
But we are fallen into God's hand by reason of the plague.  that we have escaped that, which we had deserved, and had most cause to fear, even to fall into the hands of our enemies, that they might make a pray of us, and of all that we have: which David accounted a great mercy, and chose it, when both of them were offered unto him: saying, Let us fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hands of men: 
2. Sam. 24 14.  therefore let us be thankful unto God for this mercy also: and so joining thanksgiving unto prayer for these causes that we have heard, let us pray unto God for the preservation and honour of our Lord and King, james, whom the Lord at this time with so many great benefits hath sent unto us: and let us take these words of the Psalm into our mouths (from which I have a little upon this occasion, that you have heard of, digressed) and say, The Lord hear thee in the day of trouble, etc.  
The Lord hear thee] These are the words of the prayer of the people for David their King: but as joab taught the woman of Tekoah what she should say to the King, 
Chap. 14.19.  and did put those words into her mouth, which she spoke before him: so David made this prayer for them, and taught them what they should say unto God in his own behalf, and did as it were put these words into their mouths, when they should come before him. And so he not only as a King taught his subjects what duty they did owe unto him; but as a Prophet also speaking by the inspiration of the spirit of God, 
2. Pet. 1.21.  as other holy men that wrote the Scriptures, informeth the Church of God what duties they own to him, and to their superiors. 
David teacheth the people their duty to himself.  So that he doth not in teaching them this duty of prayer for him, ambitiously seek himself, and stand upon his own prerogative, to say, Oh I am your King, you ought to pray for me, and to do so and so: but he knew it to be his own duty to inform them that were committed unto his charge in all duties to God and men, even to himself: and therefore doth thus discharge it; knowing also that in his own safety did consist their welfare, and therefore in praying for him (which he taught them to do) they should benefit themselves. 
So may and aught all superiors do to their inferiors.  So that by his example it is lawful for all public persons in the Church and commonwealth, to teach those that are under them, what duties they should do to them, and to require them at their hands without all suspicion of ambition, vainglory, or any ways seeking themselves. Yea they ought to do it, and no man to find fault with them for it: not only because all superiors must teach their inferiors, but also and especially because the inferiors in doing such duties unto them, shall greatly profit themselves.  
Thus may and aught all the Ministers of God's word in wisdom teach the people and flock that is committed unto them, 
As the Minister to their people and flock.  what duties they own not only to God and other men, but even to themselves: and in so doing not to be thought of any, ambitious, proud, &c: or their doctrine any ways disliked or suspected: and to show unto them, whether for reverence of their persons, to have them in singular estimation for their works sake; or for obedience of their doctrine, 
1. Thess. 5.13. Heb. 13.17.  to obey it, that they may go on with cheerfulness; or for maintenance or recompense of their labours in worldly things, 
1. Tim. 5.17.  to give them double honour: or in any thing else, what they should do unto them. Not only because they be faithful in God's house as Moses was, 
Heb. 3.2.  and so deliver unto them the whole counsel of God, 
Act. 20.27.  as Paul did, and so teach them all-things, and therefore of necessity there must be a time for them: but also because the people in doing these duties to them, they benefit themselves. For in preserving the authority of the ministry of the word inviolable in their consciences, and in the consciences of others, consisteth the people's welfare. So that as this people was not to except against this prayer, when it came to them from David; for it came not by the way of entreaty as an indifferent thing, but by a princely injunction, or prophetical instruction, and so as a necessary duty of theirs, and therefore they were to think that they were bound unto it, and that he did necessarily require it at their hands; and not to make exception against it, and to say; Behold how he seeketh himself, he hath given us a form of prayer, but it is all or most for himself: So when the Ministers of God's word shall show what duties the people own to them, as they are Gods Ministers, they must not scornfully reject it, saying; he hath taught us indeed a good lesson to day, but the greatest part of it did concern himself; see how well he can plead for himself. For do we not see how the Apostle Paul (who was so humble and lowly, that he did figuratively apply the faults of others to himself and to Apollo's, 
1. Cor. 4.6.  that the Corinthians might learn by them not to swell one against another for any cause) teacheth the Churches and people of God to pray for him, 
Eph. 6.19.  and to reverence his person as the Minister of Christ, and the disposer of the secrets of God, & also to bestow their worldly goods upon him for his maintenance? 
1. Cor. 6.1.  yea the maintenance of his wife and children, and whole family, if he had any? and doth he not justly find fault with them, when they had failed in these things? 
Phil. 4.10.  Therefore though many (that I say not myself) do often wittingly and of purpose pass by such doctrine arising necessarily from the words of their text: or do teach it seldom and very sparingly, lest any should stumble at this without a cause: yet when any such thing is delivered, we see how it must be received, and practised.  
The like is to be said of all governors in a family: 
And governors of families to those that are committed to them.  the parents, father and mother, or the master and mistress or dame, may and aught without any imputation from any, teach their sons and daughters, their maid servants and man servants what is their duty not only and principally to God, but to others, even to themselves: and these inferiors must patiently hear them, and not be offended at it, but willing to learn and do them. For besides that they should thus think of themselves, that they are in place to teach them, and so they must receive instruction at their mouths; the governors also do know that in the performance of such duties to them consisteth their good, and for the neglect of such, God will punish them. When as then they shall hear them say, you ought to behave yourselves thus and thus to me, you ought so to speak, even reverently; your behaviour to me, and your obedience ought to be so and so; they must not proudly and disdainfully cast it behind their backs, but willingly embrace it, and conscionably practise it.  
Yea, one man, in godliness, wisdom, and christian modesty, 
And one neighbour may thus teach another.  may tell others what duties they own to them in respect of their callings, years, and such like, and say, you ought to behave yourself towards me thus and thus; do you not know that I am your elder, your better, your neighbour, your kinsman, & c? without any suspicion of foolish ambition. For as if we had an evil debtor, we might without suspicion of covetousness tell him that he is in our debt, and that he oweth us so much, and require him to pay it: so other duties that any own to us, we may without surmise of self-love require at their hands. Therefore in what calling soever we be (though indeed we should always and in all things be more forwards to do duties, then to require them of others: yet we should not impose upon ourselves such a maydenlinesse, or Stoical modesty, that we should never challenge our right of men, and show what duties they own unto us: especially, seeing we should teach and admonish one another whilst we have time, and whilst it is called to day: and we also do know, 
Heb. 3.13.  that for them to perform such duties unto us, shall make for their good.  

How hardly men will admit this kind of teaching.  And this that we have spoken, is the rather to be marked of us, because we shall find naturally that we do more easily admit that kind of teaching, wherein we are showed our duty to others, rather than to those that do teach us. As if the Minister of the Gospel should publicly, or any other privately tell us, what we should do to God, or to our King, or to our governors, or to our parents, or to our neighbours, we may happily with quietness hear it (yet it were to be wished that all would do so:) but if he come to show what God requireth to be done to himself, and to his ministry, than they are ready to take exception against it, and they think that they may lawfully gainsay it, at least wise pause upon it, and say, see what a fair tail he hath told for himself: and so though it be a duty, and God requires it of them, and they hear it, and the conscience doth sufficiently convict them of it, yet forsooth, because it concerneth them that speak, they little regard it: and though in some cases they will give a man leave to speak for his own profit, yet not for duties to be performed unto them, though it be for the profit of others. Therefore seeing that we shall find this corruption so strong in us, and so deeply as it were to be rooted in the bones, that it will not out of the flesh; even that our stomachs will sooner rise against a man when he speaketh to us of himself, and of our duty to him, then of another, and we can more hardly brook and digest such kind of teaching; we had need to be put in mind of it, and to be made acquainted with it so much the more.  
And thus we conclude by the example of David in giving this form of prayer in his behalf, 
The conclusion.  and of the people in using it for him (and so do willingly perform this duty of prayer for their King, though he taught it them) that it is lawful for the Ministers of God, to teach publicly in their Sermons such duties as belong to themselves: yea and for all sorts of men privately to admonish their neighbours and brethren of the like, without any just suspicion of ill meaning: and that all inferiors must with meekness and reverence receive such instructions willingly at their mouths; and be swift to hear them, and slow to reply or speak against them; and be careful to follow them in the fear of God: and not to think much of it, that they should come thus near them, as to press upon them such duties as they own not any to other, but to themselves: seeing God hath ordained one of us to help another, as the members of the body do: and the superiors therein seek their good, and not themselves so much: and the inferiors also shall find by experience, that it is profitable for themselves to do such things as are required at their hands.   

THE FIFTH SERMON upon the first verse.  The Lord hear thee in the day of trouble, the name of the God of jacob defend thee. 

The meaning of the words.  THe thing that he wills them to pray for in his behalf, is, that God would hear his prayers that he should make in the time of his trouble, and accordingly defend him, by sending help to him from heaven, and giving him strength and courage against his enemies, from the place and means of his worship and service, as it is in the second verse. The Lord hear thee, etc. These words import thus much, that David was already in, or likely to fall into some great trouble, that he did pray beforehand, or would pray in the time of his trouble, and that he desired the people of God to pray to God for him, that he would hear those prayers that he should make in the time of his trouble. First then though he was a good King, 
David in his lawful calling was not free from trouble.  and had a good cause in hand, yet he did not promise to himself to be altogether free from trouble; he was to go to war against the Ammonites in the defence of his people and kingdom; he was not ignorant of the manifold dangers and troubles of war (for he had been a long experienced Soldier and Captain) and so thought that some of them might befall him, and that he might be driven to some great straits: Therefore as he was determined to pray to God for succour in such cases, so he desired them to further his prayers that God might defend him in his troubles, and deliver him out of them. 
By outward things we must not judge of the lawfulness of King's titles.  We are not then rashly to judge of the lawfulness of Prince's titles, and of the goodness of their government, and of any thing that they attempt by the outward peace and quietness that they have at home and abroad: or on the contrary by the troubles & dangers that they fall into, of the unlawfulness of the same; to say this is a good King in deed, and taketh none but good causes in hand, for he hath no troubles at all: or otherwise to say, this is a cruel Tyrant in deed, and taketh ill matters in hand, for see how many enemies do rise up against him, and seek his life: for we see it otherwise here in the first words of the Psalm. And beside, David after that he was anointed to be King by Samuel the Prophet, at the express commandment of God; how many troubles did he fall into, both before he came to the kingdom, by Saul? and after he came to it, by Adonijah, Absolom, & the rest? Neither must good and godly Kings in their lawful proceed against malefactors, or otherwise, prejudice themselves and their own causes through some weakness, by occasion of any trouble that shall befall them: to think thus with themselves, surely I have not taken a good course, because such evil hath befallen me.  
This is true indeed, 
We ought as any crosses do befall us, to examine our ways.  that upon such accidents of trouble every man should examine his own heart, and his ways, whether he be in the ways of God, or no: and this is a great fault in many that they do not: as in Balaam the sorcerer, who when he was sent for by Balak the King of Moab, to curse the people of Israel out of his land, and in hope of great reward went: though in that unhappy voyage of his, undertaken with an ill mind, he was often crossed by the Angel of God with a drawn sword, 
Numb. 22.23.  so that his Ass that he road on turned out of the way, and afterwards in a strait she thrust herself so near the wall, that she dashed his foot against it, and at the last the Ass fell down under him: yet he did not by all these troubles that befell him in the way, examine himself, and say, Good Lord what do I here? Whether am I going? and where about? But when men have good ground and warrant for their doings, than they are confidently to go on, whatsoever may betide them, with prayer unto God, commending themselves and all their ways unto him. The blessed Lady Queen Elizabeth, how just was her title? and how godly and lawful were all her proceed? Not only with her own subjects at home, but with her foreign enemies abroad? yet she fell into many troubles both of professed enemies and secret traitors. So this our Lord and King, james, who is in a right line descended from her progenitors as heir apparent to the crown; and since his first entering into this land hath sought to reform many abuses, and to do much good, even to continue the Gospel, and to keep out Popery; see how many troubles in this short time he is fallen into: besides all those which in his former kingdom of Scotland he suffered.  

All good men must look for trouble in the best actions.  And this is not only the portion of good Princes, Kings and Queens, but of all good men in their best actions, they must look to find many days of trouble in them. For as the Kingdom of Christ was most subject to all kind of wrongs in the head (as David prophetically complaineth; 
Psalm. 2.1, 2.  Why do the heathen rage, and the people murmur in vain? the kings of the earth band themselves, and the Princes are assembled together against the Lord, and against his Christ:) so every member of the same, as he most seeketh to advance his kingdom, by doing good, and opposing himself to evil, so many more troubles shall he sustain of the enemies of the same, then others. For besides that the men of this world are against good men and their godly actions, and therefore this way the more that they show themselves forward, the more trouble shall they have; the Lord also by sparing them sometimes in the deserved punishment of their sins, and causing them to find troubles, and to suffer for righteousness sake, and for well doing, 
Therefore we must not judge of things by the event.  doth this way like a merciful father try their faith, and their obedience. Therefore let no man be discouraged in any good action for any trouble, that shall befall him in it: neither let us judge of things by the event: but be sure that our cause be good, and agreeable unto God's word: and then if trouble come, let us bear it patiently: nay, let us look for it, that we may bear it: and for want of this meditation many break off, and give over in their best actions. And this is that that we have to observe from hence, that speaking of the things that belonged to his calling, he maketh mention of the troubles that were like to befall him.  
The second thing ariseth from these words, The Lord hear thee: In which, as he confessed before, 
David prayed to God in his trouble.  that he looked for troubles: so in these he showeth what he would then do, namely, flee to God for succour, pray to him, and call upon his name, that he might hear him, and defend him. He would use all good means fit for that purpose, but he would not neglect this, knowing that all they were nothing without this; for they must have their success and blessing from God by prayer. For he knew that though he had men, and horses, and munition fit for war; yet as he saith in another Psalm, I trust not in my bow, 
Psal. 44.6. & 33 16.  neither can my sword save me: and again, The King is not saved by the multitude of an host, neither is the mighty man delivered by much strength. An horse is a vain help, and shall not deliver any by his great strength: for (as Solomon saith) when the horse is prepared against the battle, 
Prou.  21.31. yet then salvation is of the Lord: who is truly and properly called the Lord of hosts, because he is above all, and commandeth all: and therefore as King Asa confesseth in his prayer, it is nothing with him to help with many, or with no power. 
2. Chron. 14.11  Therefore he was determined especially to pray to God in all his troubles, that he might save him, and so he did as appeareth by Psalm. 21. So did King Hezekiah when the host of the King of Ashur came up to jerusalem against him, 
Jsai. 37.16. So have other good Kings done.  saying, O Lord of hosts, God of Israel, which dwellest between the Cherubims, thou art very God alone over all the kingdoms of the earth, thou hast made the heaven & the earth: incline thine ear O Lord, and hear: open thine eyes O Lord and see, etc. Save thou us out of the hands of Sanecherib, that all the kingdoms of the earth may know that thou only art the Lord. Thus also did good King jehosaphat one of his predecessors, when the Ammonites came to battle against him, and did not only seek to the Lord by prayer, but proclaimed a fast, 
2. Chron. 20.3.  that he might pray the more fervently: and the form of his prayer is set down there. And in thus doing he followeth the example of his good father King Asa; 
Chap. 14.9.  who when Zerah of Aethopia came out against him, with an host of ten hundredth thousand chariots: he went out also before him, and set the battle in array; but then he cried unto the Lord his God, saying, Help us, O Lord our God, for we rest on thee, and in thy name are we come forth against this multitude: O Lord thou art our God, let not man prevail against thee. So that it appeareth, that this which David did now, hath been the common practice of all the godly Kings, when they have been in fear of their enemies, and so it hath been a day of trouble with them, as it was now with him.  

So must all men seek to God in all kind of troubles.  Now that that is said of this kind of trouble, and of these kind of men, is true of all other both sorts of trouble, and degrees of men: that whatsoever troubles or dangers, not only Kings, but all others shall fall into at any time, great or small, if they will have comfort in them, or look for any deliverance out of them, they must seek for it at the hand of God by supplication and prayer, who only can give it: of whom alone cometh all the means of our deliverance, and the whole disposition and wise using of them, and the whole success and blessing upon them: from whom also may come that that we seek for without all means, and without whose aid all things will do us no good. For (as it is said) man liveth not by bread only, 
Deut. 8.3.  but by every word that proceedeth out of the mouth of God: and (as Christ saith in the Gospel) no man's life consisteth in the abundance of that that he possesseth: 
Luk. 12.15.  that is, in all things it is not the means, but the blessing of God upon them, that must do us good: So that in all troubles we must put that in practice, which the Lord speaketh of, Call upon me in the day of trouble; 
Psal. 50.15.  so will I deliver thee; and thou shalt glorify me. We are ready to seek to this body and to that, and to call upon them for help: but God saith, Call upon me; and that we might do it, he hath bound himself with a promise, that he will hear us, and deliver us. And this David believed, when he saith in the words following; 
Vers. 6.  Now know I that the Lord will hear etc. And unto this agreeth that which the Apostle Saint james setteth down: Is any among you afflicted? 
Jam. 5.13.  let him pray: where he speaketh unto all: and in what kind of affliction soever they be.  
Therefore as prayer is always requisite and necessary, according to the doctrine of the Apostle, who saith, 
1. Thessal. 5.17.  Pray continually: and in another place, Pray always with all manner prayer and supplication in the spirit, 
Ephes. 6.18.  and watch thereunto with all perseverance: so most of all in the time of trouble. For as Peter when he walked on the water, to go to jesus, and saw a mighty wind, so that he was afraid, and began to sink, cried, saying, Master save me: 
Matth. 14.29. The time of trouble is the special time of prayer.  so all men, the more evident and dangerous their trouble is, the more earnestly should they pray unto God for help. For the less able that they are to help themselves, or others to do any thing for them, the more should they seek for help from God, who is able sufficiently to afford it. And truly many times God doth of purpose bring us into trouble, that we might call upon him, and so he might hear us in the day of our trouble. So that no trouble should so dismay us, that it should hinder us from prayer, but rather quicken us up unto it, and to a greater fervency in it. 
Psal. 10.1.  For when the Church saith, Why hidest thou thyself, O Lord, in due time, even in affliction? it showeth, that as that is the fittest time for the Lord to hear and help us, so for us to pray unto him, and to seek for help at his hands. Therefore let us not only not think, that trouble doth exempt us from prayer, or that it is so great that we cannot pray, and if we were out of it, and so might have our minds quiet, we would pray: as that we believe rather, that God at no time looketh for so much prayer at our hands, as when he layeth affliction and trouble upon us. 
Both public and private.  So that if our troubles be private, we must often and earnestly pray privately: and if they be public, we must have public prayer thereafter: that so God may hear us every way in the day of our troubles; which he cannot do, unless we then call upon him. Now at this day there are many troubles in our land: as not only secret practices of traitors against the King's excellent Majesty, but also great sickness and mortality in many chief places, and the same dialy spreading itself further and further by reason of the great and dangerous contagion of the pestilence: 
As at this time especially.  therefore it is high time for every one of us in all places to pray earnestly unto God; and as every day bringeth unto our ears the reports of new troubles, so must we continue in our prayers: that God may hear us at the last, as he hath also promised that he will.  
The third thing to be observed out of these words, is the form and tenor of their prayer, which is this, that they pray to God, that he would hear the prayers of David, which he should make in the time of his troubles. Therefore as it is our duty to seek to others in our troubles for their prayers, and the greater that they be, to seek unto them for it the more, that they striving with us in prayer, we might obtain: So when any shall thus desire us to pray for them, it is our duty to do it: and so also to desire the prayers of others, that in no case we neglect them ourselves. (of which points severally we have entreated at large before) So more particularly we see from hence, how we may pray for any, 
We may always thus pray for men that God would hear their prayers.  whether we are desired, or not desired thereunto; whether we know their estate perfectly, or we be altogether ignorant of it; even that God would hear them, and give them according to their own prayers. For as if one man should have a suit to another, and should desire us to speak for them, or we know of it otherwise, though not in particular, what the special thing is that he desireth; we might say, I pray you be good to such a man, grant him his request; we might that ways do him some good: So this way we may benefit men alo, 
Though we know not their estate.  when we pray to God to give them their requests, though we know not every thing that they desire. And thus did Hely the Priest pray for Hannah the wife of Elkanah, 
1. Sam. 1.13.  that God would hear her prayer that she made, though he knew them not; for she spoke in her heart only, her lips did move only, but her voice was not heard: and when he did mistake her as though she had been drunken, 
As Hely did for Hannah.  she said nay, but she was troubled in spirit, and did power out her soul before the Lord; but did not tell him for what: Then he said, Go in peace, and the God of Israel grant thy petition, that thou hast asked of him. And she desireth him still that he would pray for her. And at the last, when she had obtained her request, she returned to give thanks, and told him the whole matter, and said, Oh my Lord, 
Vers. 26.  as thy soul liveth my Lord, I am the woman that stood with thee here praying unto the Lord: I prayed for this child (which she had brought with her) and the Lord hath given me my desire, which I asked of him: therefore also I have given him unto the Lord: as long as he liveth he shall be given unto the Lord: and he worshipped the Lord there. Where we see how he prayed to God for her, that he would hear her prayers, and grant her the petition that she had asked of him, though he knew not what it was: and so requested him to continue his prayer still for her, though she doth not tell him the special thing that she prayed for.  
Indeed if we knew the particular estate of men, we might pray for them more directly and more effectually: 
But if we know it we may pray for them more particularly. Jam. 5.16.  according to that counsel which S. james giveth unto all; Acknowledge your faults one to another, and pray one for another, that ye may be healed: for the prayer of a righteous man availeth much, if it be fervent. Where he willeth us not only to make known the diseases of our bodies to others, by sending for them in the time of our sickness, but even our special sins, that have been the cause of them, that so in great compassion towards us both of soul and body, they might pray fervently for us, when they shall see what great need every way we have of their prayers. But if we do not thus confess unto them, or cannot, yet generally and effectually also we may pray God to hear their own prayers, which they do and should make principally themselves, according to the commandment of the same Apostle: 
Vers. 13.  Is any among you afflicted? let him pray: that God, I say, would hear them in that trouble, that they be in, what and whensoever. Therefore no man in neglecting of this duty of prayer for others, is to say, I would gladly pray for such an one, if I knew his estate, and what to pray for: for it is sufficient that the Lord knoweth it, 
Ye are we not to neglect this duty of prayer for any, though we know not their estate.  & that he knoweth it himself, and doth pray for himself accordingly, than may we safely pray, that God would hear those prayers of his. And thus did Solomon in the dedication of the Temple, which he built to be an house of prayer for all nations; and doth himself pray unto God for all those that should hereafter come unto that place there to pray, whose prayers therefore in particular what they should be, he could not possibly tell: and doth not only desire the Lord to hear them in such and such particular things, as he there nameth, as when they should be overthrown before their enemies, and when there should no rain, and when there should be famine, 
1. King. 8.33.  and such like, saying, If they then come, and confess thy name, and pray and make supplication unto thee in this house, then hear thou in heaven, and be merciful unto the sin of thy people Israel: but more generally saith, That what prayer and supplication so ever shall be made of any man, 
Vers. 38. Solomon prayed God to hear them, whose prayers he could not know.  or of all thy people Israel, when every one shall know the plague in his own heart, and stretch forth his hands in this house; hear thou then in heaven, thy dwelling place, and be merciful, and do, and give every man according to all his ways, as thou knowest his heart, (for thou only knowest the hearts of all the children of men). And in the end he concludeth thus; These my words, which I have prayed before the Lord, 
Vers. 59  let them be near unto the Lord our God, day and night, that he defend the cause of his servant, and the cause of his people Israel, alway as the matter requireth: or (as the words are) the things of a day, in the day: meaning that as every man's need was at all times, and God knew it to be so, so he would hear his prayer, and give him accordingly. So that he prayeth unto God here for all those that should pray in or towards that Temple, that whatsoever they should pray to God for according to his will in their several needs, he that was the searcher of the hearts, and knew them, he would from time to time hear them continually. And this prayer of his, God did hear for all such. For he did not only in the sight of all the people give an evident demonstration of it, as it is said, that when Solomon had made an end of praying, fire came down from heaven, 
2. Chron. 7.1.  and consumed the  offering and the sacrifices: and the glory of the Lord filled the house: but afterwards he did signify the same privately unto Solomon in express words: for it is written in the same place, that the Lord appeared to Solomon by night, and said to him, I have heard thy prayer, 
Vers. 12.  and have chosen this place for myself to be an house of sacrifice. If I shut the heaven that there be no rain, or if I command the grasshopper to devour the land, or if I send pestilence among my people: if my people, among whom my name is called upon, do humble themselves, and pray, and seek my presence, and turn from their wicked ways, then will I hear in heaven, and be merciful to their sin, and will heal their land.  
Thus may we pray continually for them that be absent; for though new troubles of soul and body may befall them daily which we know not; 
Thus may we pray continually for them that are absent, or will not make their estate known.  and so we cannot always have a fit prayer for every change in them: yet if they pray for themselves (as charity bindeth us to hope that they do) this general prayer of ours shall do them good, that we desire God to hear their prayers; and say as Solomon doth, what prayer and supplication soever shall be made of them, hear them in heaven, and defend their cause always, as the matter requireth. So that whether some men's case be such, that it is not meet that it should be known unto many, yet many may be desired to pray for them thus far forth, that God would hear their prayers: or whether they be loathe themselves to make it known (though it be for their good) yet may they thus far desire the prayers of others, that God would hear them. And we again ourselves, if for want of knowledge we cannot tell how to pray so particularly for men as we would: yet we must not wholly neglect prayer for them: for it shall be sufficient, when we can do no more, to pray thus, that God would hear their prayers. For when as many times we know not our own wants every one of them, 
Rom. 8.26.  and yet generally commending them all unto God, known and unknown, he supplieth them in particular above all that we named, or could think of: for he knoweth the meaning of his own spirit in us, and giveth according to the same: So then also, though we know not the particular necessities of our brethren and friends, or of the whole Church, yet praying for them, God will give according to the meaning of his spirit in ourselves and them. 
As for those that are v sited with the Plague.  There are many now that are in great sickness in divers places, under this heavy hand of God's visitation, and some in great fear of it, because of the infection, and some in great sorrow for the loss of their friends; we know not, neither can we, their special troubles, or what pains they have in their bodies, what want of outward comfort, what inward temptations of their mind; yet let us pray for them, and desire God to hear their prayers, so shall we do them good. And thus may we pray to day and always for the Church of God, and for the several parts of it, especially upon the Lord's day, that he would hear the prayers of the Church in all places, and that we ourselves might have our part in them; and they shall be available for them, and for ourselves.  
It followeth in this verse: 
The meaning of these words.  The name of the God of jacob defend thee. In these words the people continue their prayers for the King, and therein come to this particular, that God would defend him: For by the name of God they mean God himself, who hath by his name made himself known unto us: and by jacob they mean either that particular person and holy Patriarch, to whom God had said that he would be his God, and so had renewed the covenant with him, that was first made with Abraham and Isaac his father and grandfather, and upon whom he had bestowed many great benefits and deliverances: or by jacob he meaneth the posterity of jacob, that is, the Israelites, with whom also as with their seed he had covenanted to be their God, and that they should be his people, and to whom he had made himself known to be so by his word, Sacraments, and works, and upon whom also he had bestowed many great deliverances in Egypt, in the red sea, in the wilderness, and in their own land: or by it, he meaneth them both. And so they pray, that he that was the God of jacob, and so their God, and had given himself that name, and by it had showed how good and gracious he was, and would still be unto them, would defend him from his enemies by his mighty power, and great goodness. So then as they had before generally prayed God to hear his prayers, whatsoever they should be: so here particularly, because he was in trouble, 
The doctrine of the same.  or like to come unto it, they pray for God's defence in it, that he might not miscarry, but happily come out of the same, and have a blessed issue therein. Therefore as we may and aught to pray generally for others, when we no otherwise know their esta●●, 
We must name in our prayers such things a● 〈…〉 need.  so when we do know it, we must accordingly direct our prayers, and those not only for ourselves, but for others. For though God need not to be put in mind of any thing that we need, who knoweth all our necessities better than we do ourselves, and therefore when we are ignorant of the estate of any Church, we need not fear, that for want of naming things in our prayers, God should forget them; yet he would have us name hat we desire, and so make our requests known unto him in supplication and prayer, 
Phil. ● 6.  as the Apostle speaketh: and to power out our whole desire before him, 
Psa● 〈…〉.  as the Psalmist saith: that it might appear that we are not ignorant of our own estate, when we can name that that we lack; and might also see how God blesseth us, not only generally, but particularly, that we might be thankful for the same. And therefore as a child asketh not only things needful of his father, but this and that; and as Christ saith (but to another end) he asketh him an egg, or fish, or bread; so we must do unto the Lord.  

And sow must particularly commend the estate of others unto God.  And as we must thus pray for ourselves, so for others also: God would have us to take knowledge of their estate, as much as we can, and be touched with it; that we might pray for this and that according to their need in soul and body. Thus must we pray by this example for our King, not only that God would hear his prayers from time to time; but seeing that we hear that he is subject to many dangers, and that his enemies do hunt after his life, and besides the common casualties of all men that he is with them subject unto, his life is specially sought for: therefore we must pray that God would defend him, in these attempts, by discovering them in time, and bringing them to nought, yea converting or confounding all his enemies. And this is the best use that we can and should make of all the news that we hear of treasons breaking forth; that we seeing the dangers, might pray to God to defend him. And as we must do thus for his Majesty first and chief, so for any others: as when we hear in what danger the Churches are beyond the seas, as Geneva and others, how they are assaulted by their enemies, let us pray to God to defend them. And so likewise for our brethren here at home. We hear how the pestilence reigneth in many places, we are not only to pray that God would hear them; but more specially that God would defend them from it, that are not in it; and those that are, that he would deliver them out of it▪ if it be his holy will. And thus as we must pray one for another, so we see what we should pray for. So did the Martyrs one for another, that God would give them comfort in the prison, and strength against the fire. And thus it is written of Doctor Cranmer Archbishop of Canterbury, that when his fellow prisoners Doctor Ridley and Master Latimer were burnt at Oxford for the Gospel, he looking out of the prison where he was, cried, The Lord jesus strengthen you. They had need then of great patience and strength to bear such things, and so he prayed to God to give them that which then they most needed. So than if we know any to be in any distress of soul or body, we must pray for them according to their several need: as if they be tempted for sin, that God would comfort them with the forgiveness of their sin: if they be tempted unto sin, that God would strengthen them against the same, and give them the shield of faith, 
Eph. 6.16.  whereby they may quench all the fiery darts of the devil: if they be fallen into sin, that God would raise them up, and give them repentance: if they be poor, and want meat, drink, or clothing, that God would give them all things necessary for this life: if they be in sickness, that God would give them patience and health: if they be oppressed with enemies, that God would revenge their cause: if they be in any loss, that God would recompense it unto them. And so it is not enough to say, God be with them, God help them, or God bless them, but we must come further to this or that, and pray God to give it them according to their need, as here they pray for defence for their King in this danger that he was in. And so we see what we have to observe out of these words generally. The rest we will prosecute the next day by the grace of God.   

THE sixth SERMON upon the first verse.  The name of the God of jacob defend thee. 

All defence of all men cometh from God only.  DEfend thee. We see from whence all defence and that of all men, even of Kings, and of the greatest must come, namely from God: and so they profess also in the next verse▪ when they pray, Send thee help from the Sanctuary: that is, from heaven: and so they testify their faith in the sixth verse, and say, that they knew that God would help his anointed: and further they declare their faith in the words following, when they oppose their confidence, that they had in God's defence, to the vain confidence that their enemies had in other things, saying, Some trust in chariots, and some in horses, but we will remember the name of the Lord our God. We must then be persuaded that no man can sufficiently defend himself in any danger, by any wit, policy, or strength in himself; neither can any others do it for him: no not Kings and Princes be they never so mighty. And therefore the wise man must not trust in his wisdom, nor the strong man in his strength, 
Jerem  9 23. nor the rich man in his riches. And as we must always thus believe, so most of all when we pray; that so we renouncing all worldly help, might look up only unto God, and pray to him, from whom only we believe that all our help must come: as it is said in the Psalm; 
Psal. 121.2.  My help cometh from the Lord, who hath made the heaven & the earth. God hath appointed means for our defence in all things, 
Both in the commonwealth. Psal. 144.2.  as munition against foreign enemies: yet he saith, that it was he that subdued the people under him: and it is he, and not the watchmen, that keep the city, as he acknowledgeth in another Psalm: Except the Lord keep the city, the keeper watcheth in vain. 
Psal. 127.1.  Therefore we for our part must ascribe this defence that we have had from foreign invasion, not to the seas which do compass us in; or to our strength of men and munition at home, but to God; and so give thanks to him for it, and pray to him still, that he would defend us and his Church in this land. For the Israelites though they had prevailed against their enemies before, yet when they sinned, and broke the commandment of God, 
Josh. 7.5.  in the excommunicate goods, they were smitten and fled before them; so if the Lord should for our sins forsake us, and be our defender no more, we see what should become of us.  
We have other means also to defend us in our houses from thieves and robbers, as gates and doors, 
And in our houses.  locks and bars: yet they do not keep us night and day, but God: for they may be broken open, as sometimes they are, or by negligence may be left open, or there may be some falsehearted within the doors: therefore we must commend the care of all unto God; who saith, Except the Lord build the house, they labour in vain that build it. And, 
Psal. 127.1.  It is in vain for a man to rise early, and to lie down late, and to eat the bread of sorrow; but he will give rest to his beloved. Therefore we must say, and do, as David did, 
And 16.5.8.  Thou wilt maintain my lot. And again, I have set the Lord always before me, for he is at my right hand, therefore I shall not slide; Wherefore my heart is glad, and my tongue rejoiceth; my flesh also doth rest in hope. Where we see how he commended the care of himself and of all that he had unto the Lord's protection; whereupon it came to pass, that he not only was defended, but had a quiet mind and body; as he saith also in another place: I will lay me down, 
And 4.8.  and also sleep in peace, for thou Lord only makest me dwell in safety. And so we must ascribe all our defence for the time passed to him, 
The defence of our King is only of God.  and trust only to him for the time to come. And now for the present state of our time, we must believe that all the defence of our King from all dangers is and must come only from God: for though he be wise himself, and hath a wise honourable Council, and there are many that watch and care for him beside: yet if God did not defend him, the devil by his subtlety might make his enemy, wiser than all of them. Therefore as David saith of himself, 
Psal. 140.7.  It was God that did cover his head in the day of battle, that is, though he had an helmet, and such like defence, yet if God had not covered his head, all that had been nothing; so we must say, it is God that hath covered not only his head, but his whole body from the strokes of his enemies: yea we must say, as Paul saith of himself, 
2 Cor. 1.10.  God hath delivered him from so great a death, and doth deliver him daily; in whom we trust that yet hereafter he will deliver him. Therefore when we hear of any danger towards his person, or towards the State, we must not make small account of it, and say, Tush, I but there are these and these means to defend us, the King and his Counsel are wise enough to prevent all; but we must say, That good God and merciful father who of his infinite mercy hath defended him and us hitherto, will do so still: and pray to him thereafter, that it may be so, as this people doth here, The name of the God of jacob defend thee.  
So is it in all sickness, and namely in this great mortality of our time, 
He only can defend us from the pestilence. 1. Cor. 11.30.  wherein many are sick, and many are weak, and many fall asleep; none can defend us in it but only God, and he is able to do it. In the Law God hath threatened great and incurable diseases to the disobedient: for it is said, The Lord will smite thee in the knees, and in the thighs, 
Deut. 28.35.  with a sore botch. that thou canst not be h●●led: even from the sole of thy foot unto the top of thine head. And a little after in the same place: The Lord will make thy plagues wonderful, 
Vers. 59  and the plagues of thy seed, even great plagues, and of long continuance, and sore diseases, and of long durance: I will bring upon thee all the diseases of Egypt, whereof thou wast afraid, and they shall cleave unto thee: and every sickness and every plague, which is not written in the book of this law, will the Lord heap upon thee, until thou be destroyed. And from them that walk in his ways, he hath promised to keep these diseases far away. If thou wilt diligently hearken, O Israel, unto the voice of the Lord thy God, 
Exod. 15.26.  and wilt do that which is right in his sight, and wilt give ear unto his commandments, and keep all his ordinances, then will I put none of these diseases upon thee, which I brought upon the Egyptians: for I am the Lord that healeth thee. These threatenings and promises he only is able to verify, and doth; who hath said to that end, He will deliver thee from the snare of the hunter, and from the noisome pestilence: 
Psal. 91.3.  he will cover thee under his wings, and thou shalt be sure under his feathers: his truth shall be thy shield and buckler: thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day: nor of the pestilence that walketh in darkness, nor of the plague that destroyeth at noon day: a thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee. There shall none evil come unto thee, neither shall any plague come near thy tabernacle: for he shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee in their hands, that thou hurt not thy foot against a stone. Thus it is the Lord only that keepeth us from plagues and diseases by the invisible ministery of his holy Angels, which he useth for the defence of his servants, and the punishment of the wicked. For as when the Lord did send his Angel into the host of proud blasphemous Sanecherib, he smote in one night an hundredth fourscore and five thousand: 
2. King. 19.35.  so that when they rose early in the morning, behold, they were all dead corpses: And as in the time of David, 
2. Sam. 24.15.  the Lord by an Angel did destroy with the pestilence seventy thousand men in three days: So in the midst of all pestilent diseases, if the Lord bid his Angel cease punishing, as he did then when he stretched out his hand upon jerusalem to destroy it; he said, 
Vers. 16.  It is sufficient, hold now thine hand: or if he will them to keep us in the midst of it, it shall be so: and then shall that be verified upon us, 
Psalm. 91.13.  which is written, Thou shalt walk upon the lion and asp, the young lion and the dragon shalt thou tread under feet: that is, his Angels shall preserve us in the midst of great dangers harmless. He only defendeth in these cases▪ therefore let us trust in him, and in him alone.  

As he did recover Hezekiah from death  He healed King Hezekiah when he was sick of a most deadly disease, even when he lay sick of a pestilent fever, and had a Carbunckle or Plague sore broken out in his body, and before that, had received the sentence of death in himself. 
Isai. 38.1.  For the Prophet had said unto him: Thus saith the Lord, put thine house in order, for thou shalt die, and not live, that is, this sickness of thine is deadly in it own nature. Then he turned his face unto the wall, and prayed unto the Lord; and then the Prophet was sent again unto him with this message; 
2. King. 20.7.  Thus saith the Lord God of David thy father, I have heard thy prayer, and seen thy tears, behold I will add unto thy days fifteen years: and then he had them take a lump of dry figs: and they took it, and laid it on the boil, and he recovered. Thus though there were means used, yet God did cure him, who had promised life and health unto him before. 
2. Chron. 16.12  King Asa was diseased in his feet, and his disease grew to some extremity, yet he sought not to the Lord in his disease, 
Asa died of his disease, though he had all help of physic.  but to the Physicians, and he died of that disease: so though he had all means of physic in his sickness, yet he died of it, because the Lord did not heal him. And this is the only cause that some fall into sickness, and some do not; and of them some recover, and some do not; even that the Lord defendeth the one, and not the other. So that as when God sent his destroying Angel, and at his commandment it went through the whole land of Egypt, and all the first borne, from the first borne of Pharaoh, that sat on his throne, 
Exod. 12.29.  to the first borne of the captive that was in prison, and all the first borne of beasts, so that there was no house, where there was not one dead: yet the houses of the Israelites were marked with the blood of the Lamb, and so none died there; and that was, because that was a token, that when the Angel should see the blood, he might pass over them, and so the Lord did not suffer the destroyer to enter into their houses, nor the plague to come upon them to destruction: for if God had not kept him out according to his promise, they might have died also.  
So then concerning all them that we wish well unto (as we should do to all our brethren) and for ourselves, 
Whether we have means, or have them not, all defence from the pestilence is only from God.  we see who must be ours and their only defence: and who hath defended us, and them hitherto: even the Lord, from whom all things do come both good and evil: therefore to him be thankful, in him trust, and to him still pray. For what is the cause that this pestilence is so greatly in one part of the land, and not in another? and in the same city and town, why is it in one part, or in one house, and not in another? and in the same house, why is it upon one, and not upon all the rest, when they all live together, and draw in the same breath, and eat and drink together, and lodge in the same chamber, yea sometimes in the same bed? what is the cause of this, but that it pleaseth the Lord in wisdom, for some cause to defend some for a time, and not the rest? Therefore let us believe, that in these dangerous times God must be our only defence, and the defence of all others. There are ordinary means, I grant, to bring the plague into a place, and means to keep it out by the blessing of God: but who giveth those means, but God? and who blesseth them, and maketh them effectual, but he? or who worketh without them, or above them, but only he? Therefore let us believe this, that all defence both in this sickness, and all other dangers for ourselves, and for others, is only from God; and so in that faith let us pray as these do here, not only for ourselves, but for others that are in danger of the plague, The name of the God of jacob defend you.  
Therefore when in any sickness or otherwise we have never so good means, let us not trust to them, 
1. Sam. 2.6.  but to the Lord, who only killeth and reviveth, bringeth down to hell, and raiseth up again. King Asa (as we have heard) trusted to the Physicians, 
Therefore we must not trust to the means: for God can frustrate them.  and sought unto them in his sickness, and so though he being a King had many about him, & the most skilful that could be gotten, and all helps that Art could afford, yet he died. We ought then to use all good means in this time of the pestilence; but not trust to them, but in the living God; for without him all Physicians & all Physic shall do us no good. For God can for a time infatuate the wisest Physicians, that they shall not discern of the nature of the diseases; and to be able to do it always is the special gift of God: and when they have found it out, yet at that time they shall not wisely and according to art prescribe, but commit some great error; if they do all this well, it may come too late, when we are past help: if it come in time, we may dislike it, and our heart go against it: if we be desirous to take it, the things cannot be had, or not had in time convenient: and when all is ready, we shall be so weak, that we are not able to take them, if we do do, they brook not with us, and we cannot bear them: if we do, yet they have lost their force, and are not well compounded; and if they be, yet they shall not work at all, or to any purpose; if they do, yet not as they should; and so they shall do us no good, though wisely prescribed, and carefully taken. Therefore as in the great famine that was in Samaria, when a woman cried unto him, saying, Help, my Lord, 
2. King. 6.27.  O King: he answered, Seeing the Lord doth not secure thee, how should I help thee with the barn, or with the winepress? He said, that he could not help her in this famine, unless the Lord did help by sending and blessing the means, as afterwards he did. So when we seek unto the Physicians, and cry to them for help, they may answer, or we for them, that they cannot help us, unless God help.  

God can help us, and heal us, when all means do fail us. Deut. 9.9. 1. King. 19.8.  But on the contrary, when all means fail us, God can defend us, if it please him, from all danger: for he made all of nothing, therefore he can do any thing without them. He that preserved Moses and Helias forty days without meat and drink, can preserve us, when all means fail us. jesus Christ, who in the days of his flesh healed all diseases with his word, and did but say to the dumb and deaf, Be open, and they could presently hear, and speak; 
Mar. 7.34.  and that said to the lepers (whose disease was deadly and infective, as the plague is) I will, be thou clean, and they were immediately healed, even sometimes many together; 
Matth. 8.3. Luk. 17.14.  is able by the same word of his now (when all power is given unto him in heaven and in earth) to heal us by his word of most incurable diseases, when we can get nothing to help us. 
Matth. 28.18.  And he that said to the Centurion, Go thy way, 
Matth. 8.13.  thy servant liveth, and it was so: yea he that said not one word, and yet healed the woman of her bloody issue, 
Mar. 5.29.  whereof she had been sick twelve years, and had spent all that she had upon the Physicians, and found no help: and he that said to the man that lay sick of the palsy eight and thirty year, Arise, take up thy bed and walk, 
joh. 5.5.  and presently he was able to do it: and he that spoke to Lazarus, when he had been dead four days, and was laid in his grave, so that in the opinion of divers, his carcase was rotten, and began to stink, and said unto him with a loud and effectual voice, Lazarus come forth, and he did so in the sight of all the beholders: 
Joh. 11.43.  is able also much more to send his word, and heal us also, as the Psalmist speaketh; that is, 
Psal. 107.20.  heal us without all means. Or when we are brought so low, that we lie upon our beds (as Elihu speaketh in the book of job) and the grief of our bones is sore; 
Job. 33.19.  so that our life causeth us to abhor bread, and our soul dainty meat: so that our flesh faileth that it cannot be seen, and the bones which were not seen do clatter; so that our souls draw to the grave, and our life to the buriers: 
Though our estate be never so desperate.  if then there come a messenger of God unto us, an interpreter of his holy word, who in that case is to be esteemed, as one of a thousand, and declare unto us that righteousness of God, whereby we may be saved, and pray unto God for us; then will he have mercy upon us, and will say, Deliver him, that he go not down into the pit, for I have received a reconciliation: And if he do but thus say, then shall our flesh be as fresh as a child's, and shall return as in the days of our youth: and he will deliver us from going into the pit, and our lives shall see the light. And thus is he able to do twice or thrice with a man, 
Vers. 29.  as he speaketh in the same place, & as all experience showeth to be true: So that when we have received the sentence of death in ourselves, as the Apostle Paul had; 
2 Cor. 1.9.  that we might not trust in ourselves, but in God, who raiseth the dead: he is able to deliver us from so great a death, 
2. Tim. 4.17.  and to take us (as it were) out of the lion's mouth, as he did him. Seeing then that God alone bringeth all evil upon me, and he only keepeth it away, commanding the destroyer not so much as to enter into our houses, and if he do, giving his Angels a charge over us, to keep us in all his ways: though we walk upon the lion and asp, yea and tread under our feet the young lion and the dragon, that is, though we be in the extremest danger; let us believe, that he only can defend us, as they do profess here, when they say, The name of the God of jacob defend thee.  
And truly there is great comfort in this, that we believe, that in the greatest trouble, that may befall us, God is able to defend us, 
Faith in God's defence giveth great comfort in trouble.  and without him nothing can do it. For whereas others that have not this faith, are very unquiet until they have the means of their deliverance according to their own desire; and then also use them with great perplexity, and great doubtings and fears: This will make us quiet, whether we have the means, or we have them not: for if we have them, we use them with cheerfulness, but trust not to them; if we have them not, we are still comfortable, knowing, that God's power is not tied to them, and so he is able to help us without them. And so if any thing fall out beyond our expectation, we burst not out into impatient outcries, and say, Oh I wanted such a thing to have done me good; if I had had this or that, it might have done me great good; what ill hap was it, that I should now want it in my greatest need? Or, oh that I had had it a little sooner, now it came too late, when it could do me no good: or, oh that I had had so good luck, as to have used it after a better manner; and a thousand things else which the devil and our own unbelief will put into out minds. But let us by faith know assuredly, that it is God's will that it should be so at this time with us, as it is: if it had pleased him, he could still have defended me, as in times past: but now I see it is his blessed will to try me, I will take it patiently, and put my trust in him: and say with job; 
Job. 2.10.  Shall we receive good at the hand of God, and not receive evil? He that is faithful, hath promised, that he will lay no more upon me than I shall be able to bear; and that though this depart not away from me, yet his grace shall be sufficient for me: 
2. Cor. 12.8.9.  and his power shall be made perfect in my weakness: for his holy spirit shall help me in all mine infirmities; yea he hath promised, that all things shall fall out for the best to me, 
Rom. 8.28.  so long as I fear him; though not in the beginning, yet in the end: and so I will say again with job, that if he kill me, 
job. 13.15.  yet I will put my trust in him: for nothing shall be able to separate me from the love of God in Christ jesus my Lord and Saviour; neither angels, nor principalities, nor powers, 
Rom. 8.38.  nor things present, nor things to come, nor height nor depth, nor any other creature, nor life nor death: 
Rom. 14.9.  For Christ therefore died and rose again, that he might be Lord of the quick and dead; so that whether I live or die, I am not mine own, but his, who gave himself for me to that end. And therefore I believe, that I being Christ's, 
1. Cor. 3.22.  all things are mine to bring me to him; not only Paul and Apollo's, and Cephas & the rest of his ministers, but the world: even life & death (as the Apostle most confidently and comfortably speaketh) yea things present and things to come all are mine, and I am Christ's, and Christ is Gods. And therefore if I die, I believe, that blessed are the dead that die in the Lord: 
Apoc. 14.13.  and therefore if it be his good will to take me away, I am not only ready to say with old Simeon; 
Luc. 2.29.  Lord now lettest thou thy servant departed in peace; and with our Saviour Christ, Father into thy hands I commend my spirit: but also with S. Paul, 
Luc. 23.46. Philip. 1.23. & 21.  I desire to be dissolved and to be with Christ, for that is best of all for me: for he is unto me even in death advantage. And thus we see what comfort we may have in this uncomfortable time of the pestilence, if we rightly believe that God is our defender: as they profess here of themselves and of their King, in saying, The name of the God of jacob defend thee.  

The name of God.  Now for these words, whereas they say, The name of the God of jacob; thereby they mean God himself: but they thus speak of God, because all the knowledge that we have of God, ariseth of the knowledge of his name: and as to that end he hath given himself in the Scriptures sundry names, that thereby we might know not only what he is in himself, so far as it is meet for us to know; but especially what he is to us: so by them, & by them principally we know him to be, as he is, not only in himself, but unto us. As when he calleth himself a spirit, we are not bodily to conceive of him, as the Papists do: 
By it we know what God is unto us. Jsai. 26.4.  and when he saith of himself, I am that I am, and calleth his own name jah and jehova: that is, he that so is of himself alone, that all other things have their being of him and for him: and as the Apostle expoundeth it in the Epistle to the Romans, 
Rom. 11.36.  Of him, and through him, and for him are all things; to him be glory for ever, Amen. And when he is called God almighty, 
Gen. 17.1. Nehem. 9.6. 2. Cor. 1.3.  and all sufficient, Creator of heaven and earth, the preserver of all things; most merciful, the God of all comfort, and father of all consolation: even our father, and our God: who hath made a sure covenant with us in Christ, 
jerem. 33.20.  more sure than that of the day and of the night, which cannot be broken: as to that end he calleth himself the God of Abraham, and of Isaac, and of their seed, and here the God of jacob, etc. So we by all these, and the rest of his names and titles given unto him, know certainly what he is, and will be unto us, and what we are to look for from him. And from this knowledge of the name of God ariseth confidence in prayer: as when they know him, 
From hence ariseth confidence in prayer.  and here call him the God of jacob; that is, he that hath made a covenant of mercy with him, and with his posterity, that he will be their God, and they shall be his people; they may be bold to flee to him for succour, and confidently call upon him in the day of their trouble to hear them, and to help them, as they do. And the more that they know of his name, that is, of his goodness, mercy, truth, power, wisdom, justice, &c: so may they the more boldly pray unto him: not doubting, but that he will be answerable to his name. For if a mortal man stand so upon the credit of his name, that he will do many things, to those that seek him, to preserve it: then God will much more show himself to us to be such, as he hath manifested himself unto us by his name. And thus our Saviour Christ to encourage us to call upon God, hath in that form of prayer, that he hath taught us to use, set before it the name of God, and willeth us to begin thus: O our Father which art in heaven: that we believing him to be a father in affection to us; and almighty, that is, to have all power in his hand to help, ruling not only in earth, but in heaven: we might be bold to pray unto him, and to ask, not doubting but that of his fatherly goodness, & infinite power he will hear us, & help us.  
For as among men, according to the good name that they have for liberality, and pity, 
As men that have a good name are most sought unto.  so will men be ready to come unto them in their need: and the poor will say, I will go to such an house, for they have a good name, and are counted good to the poor, and merciful, all men speak well of them for their liberality: and this name of theirs giveth them encouragement to come boldly & often: So when we know God thus by his name, it will make us bold to come unto him in prayer. But if a man have an ill name in the country, and be accounted hard-hearted, covetous, a miserable wretch, and one that will part from nothing, unmerciful like the rich glutton in the Gospel, 
Luc. 16.19. 1 Sam. 25.20.  and even a very churl, as Nabal was; then few or none will come unto him, for his very name driveth them away: they know by the report, that goeth of him, what he is, 
The ignorance of God's name hindereth men from prayer.  and what they may look for from him before they come. Or if a man be never so merciful, and others know it not, and so they are ignorant of his good name, that he hath, and that he is worthy of, they cannot with any good hope come unto him, for they know not what he is, they have heard nothing of him at all. So when by unbelief we hardly conceive of God & of his goodness, or for want of knowledge are ignorant of his good name, even of all his mercy, & of his truth, pity, 
Deut. 28.58.  and compassion that is in him, and so know not his great and glorious name: we can have little or no heart at all to come unto him in trouble, and seek unto him for help by prayer, as these did here. And this maketh some so forward unto prayer, they are so well acquainted with the name of God, that they doubt not of speeding, and others again are so backward unto it, they are so wholly ignorant of his name. Therefore as if we had any dealing by the way of petition and supplication with a great man, we would inquire after his name, and what report he had in the country, and according to that we would proceed or stay: So, that we might come to God in our need with confidence, (as David and the people do here) let us inquire after his name, that is, let us in the Scripture see, how he is called merciful, yea the God of all mercy, and the father of all consolation, 
Psal. 65.2.  the hearer of prayers, our father, and our God, and all good is spoken of him there: that so we may come boldly, hoping that we shall find him as good as his name; and so pray, 
Exod. 32.11.12 Numb. 14.13.14.15.16.17.18.19.  as Moses doth often in the wilderness for the people of Israel, that God would hear him, and be merciful unto them, even for the glory of his name.  
And this is the rather to be marked, because that the Lord, when he would make himself best known unto Moses, 
Exod. 34.6.  and so did to that end proclaim his name, as it is said, speaketh thus: The Lord, the Lord, strong, merciful, and gracious, 
God is answerable to his good name, though men be not so always.  slow to anger, and abundant in goodness and truth: reserving mercy for thousands, forgiving iniquity, transgression and sin, etc. See what a name the Lord giveth to himself, that we might be encouraged to come unto him. And he not only hath this name, but he is answerable unto it, and is so indeeded, and we shall find him to be so. Many men have better names than they deserve, though some have worse: for they are said to be pitiful, and gentle, and courteous; but when we come to deal with them, we find it otherwise: for men in judging are oftentimes deceived, and some speak according to their own opinion. But the God of truth speaketh of himself, as he is: therefore as he is called merciful, so he is, and hath always been found to be so, and shall be to the end of the world. Therefore as among men, to confirm us in their good name, we consider how they have often been beneficial unto others, & to ourselves, & how they have oftentimes helped others in their need: so that we might know God to be so wholly agreeable unto his name, consider how he hath in former times been good unto men that have prayed unto him; yea to our own selves. As how he heard the cry of the Israelites in Egypt, 
Exod. 3.8.9.  when they were oppessed with his tyranny, and came down to deliver them: and how he heard Moses for them at the red sea, 
Exod. 14.15.  and made a passage for them thorough it, that they might escape their pursuers: and how often he heard him for them in the wilderness both for water, and for flesh, 
Exod. 17.4. Numb. 11.11. Gen. 28.10. & 32.9.  and for deliverances from many plagues: how he heard jacob when he fled from his brother Esau, and when he met him again, and delivered him from him: how he heard all the jews in the days of Queen Hester, and delivered them from the mischievous practice of Haman their enemy: 
Hest. 8.16.17.  yea how he hath heard ourselves praying to him publicly and privately, that so by experience we might know him to be according to his name: & so this name of his might encourage us to prayer; for he hath a good name most deservedly. But because of the time I must leave this somewhat unperfect, I will proceed in it by the grace of God, the next day, for I see that all things cannot be spoken at once.   

THE SEVENTH SERMON upon the first verse, and part of the second.  The name of the God of jacob defend thee. 
COncerning the name of God spoken of here, I am further to add this; That seeing neither we, nor any other can pray unto God, but according to the knowledge that we have of his name: (As Solomon saith in his prayer, that the very stranger a far off hearing of the name of God, should be moved to come to the temple, and pray there, and desireth God to hear the prayers of such, as well as of the jews; 
1. King. 8.41.  moreover as touching the stranger, that is not of thy people Israel, who shall come out of a far country for thy Names sake, (when they shall hear of thy great Name, and of thy mighty hand, and of thy stretched out arm) and shall come and pray in this house: 
We are to pray that all nations might know the name of God, that so they might seek to him.  hear thou in heaven thy dwelling place, and do according to all that the stranger calleth for unto thee, that all the people of the earth may know thy name, and fear thee as do thy people Israel, &c: where we see what should move them to come to the Temple and pray, even the knowledge of God's name) seeing then I say without this men cannot call upon God, we are to pray, that all the Nations in the world, even the jews, and the Turks, and those that are a far off, might know the great and glorious name of God, that they might join themselves unto the visible Church, and with them pray unto God, & serve him: For according to the name of God, so is our fear of him, and love to him, and faith in him, and also prayer unto him. Especially we are to pray for our afflicted brethren at this time, and those that are visited with the pestilence, that God in the midst of their troubles would make known unto them his name; even how merciful he is to all that repent, as our Saviour Christ hath most comfortably showed in the parable of the prodigal son, who after he had forsaken his father's house, and had wasted all his goods with riotous living, at the last returned unto his father, 
Luc. 15.13. Especially they that are visited with the plague.  and said, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: Then his father did not only willingly receive him, and bad his servants bring forth the best rob, and put it on him, and put a ring on his hand, and shoes on his feet; and kill the fat calf, and make a feast for his safe return: but when he was a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And as he hath also showed the same mercy of God in his manifold gracious promises, most lovingly calling unto him all those that truly repent; as, 
Matth. 11.28.  Come unto me all ye that are weary and laden, and I will ease you: take my yoke on you, & learn of me, that I am meek, and lowly in heart; and ye shall find rest unto your souls: for my yoke is easy, and my burden is light. And again, the Lord saith, Call upon me in the time of thy trouble, and I will deliver thee: And, 
Psal. 50. 1●. joel. 2.32.  Whosoever shall call upon the name of the Lord, shall be saved, and such like: that so according to the greatness of his name they might be moved to come unto him, in this trouble of theirs, that God might hear them, and help them. For it is to be feared, that many (whose case is to be pitied) for want of this saving knowledge of the name of God, 
That by it they may know his name, and so pray unto him. Hos. 7.14.  roar and cry out for the extremity of their pain, but do not unfeignedly and from the bottom of the heart with true repentance and a lively faith pray unto God: as the Lord complaineth of the jews, They have not cried unto me with their hearts, when they howled upon their beds. They are so ignorant, that they know not the name of God, that is, his justice, mercy, power, and truth. Now seeing God's name is manifest not only in his word, but in his works of mercy and justice: (for the invisible things of God are seen in the creation and government of the world, as his eternal power, infinite wisdom, 
Rom. 1.20.  mercy, etc. to leave all men without excuse): let us pray to God for them, that he would sanctify unto them, the one and the other, even this fatherly visitation of his unto us all, that thereby we and they may more and more know, and fear his name: even that he is just, and hateth sin, and will not make the wicked innocent; 
Exod. 34.7.  but visiteth the iniquity of the father upon the children, and upon children's children unto the third and fourth generation; and that he is merciful to all those that repent, at what time so ever, as we see in the example of the thief upon the cross; who when at the last gasp he confessed his sins, saying to his fellow, We are indeed righteously punished, for we receive things worthy of that we have done; and cried unto God for mercy, 
Luc. 23.41.  saying unto Christ, Lord remember me when thou comest into thy kingdom: he received this most comfortable answer from him, Verily I say unto thee, to day shalt thou be with me in Paradise: That so we might all judge ourselves thoroughly now at the last, that the Lord in his good time might cease judging of us, whilst that we shall exhort one another, (as the Prophet willeth us) and say, Come and let us return unto the Lord, 
Hos. 6.1.  for he hath spoiled, and he will heal us, he hath wounded us, and he will bind us up. And so many of us as do know the name of God aright, let us make that good use of it that we should, namely that we seek unto him in prayer, both for ourselves and for others; and say, as it is in the Psalm, 
Psal. 115.1.  Not unto us, O Lord, not unto us, but unto thy name give the glory, for thy loving mercy, and for thy truth's sake: that is, that he would help us even for the glory of his name.  

The God of jacob.  The God of jacob. Whereas he speaketh not only of the name of God, but of the God of jacob; If by jacob we mean that particular person, the holy Patriarch; so called, because when he was borne, 
Gen. 25.26.  he held his brother by the heel: in token that though he was the younger, yet in time he should supplant his brother, and prevail against him; as also he did, when he got the birthright first, and then the blessing of God from him: who was also afterwards called Israel, that is, 
Chap. 32.28.  a mighty prince of the strong God, when he had wrestled with the Angel, and prevailed with him in his return from Laban: to show, that seeing he had prevailed with God, he should much more prevail with men, even against all his enemies, as he did against Laban, Esau, and others: If (I say) it be thus taken, than they in their prayers have respect unto that great deliverance, that God gave unto him against all his enemies, according to his name jacob: and so by it they confirm themselves by this great experience in him, 
They confirm their faith by the example of jacob: and so must we by his, & others.  that God would do so now to them in the like case: that as he defended jacob from his enemies, so he would defend David from his: and as he heard jacob praying in his trouble, when he fled from Esau, and from Laban, so he would do David now. And truly this was a very good means to confirm their hope at this time, to consider the former dealing of God with others in the like case. Therefore by their example we must so read and search the scriptures, that we may mark and apply the examples of God's mercy and deliverances upon others to ourselves: That we may say, that that God hath done so and so to others, let him deal so mercifully with me now. For there is no change in God, or respect of persons with him; but as he hath punished the wicked in former times, and helped the godly, so will he do still. And therefore as S. Paul doth rightly apply the examples of God's justice in the Scriptures to the Corinthians to keep them from sin, saying, Let not us commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand: 
1. Cor. 10. ●.  neither let us tempt Christ, as some of them tempted him, and were destroyed with serpents: neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. So doth David here allude unto the mercy of God in jacob, and apply the example of it unto them, to encourage them unto prayer. 
Rom. 15.4.  For indeed whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the Scriptures, might have hope.  
And truly if we would thus do, 
Then might we have great comfort in our prayers for every estate.  then might we have great confidence in our prayers, for there should be no estate of our own, or of others, but we might in the Scripture find some example of God's mercy showed to them in the like case, that have sought to him for it. As if we consider the dangers and enemies of our King, which he hath had since he came into this realm, that we might pray for him with good hope, we must set before our eyes the estate of King David, not only before he came to the right of the crown by the continual and cruel practices of Saul; but after that he was lawfully possessed of it, by treason at home, even by the rebellion of his own children and others their confederates; but yet God defended him from them all, that we might say, The name of the God of David defend thee, that is, thou God that thus didst maintain David in his right of the kingdom against all his enemies, defend thy servant our King in his just inheritance against all his enemies. But if we consider (as we have great cause to do) this dangerous time of the pestilence, 
As in this pestilence from the example of David.  that we might be encouraged unto prayer, let us bethink ourselves how it was in the days of David, when he and the people had provoked the Lord. He sent such a grievous plague among them, that in the space of three days there died of it threescore and ten thousand. But when David's heart smote him for that that he had done, and he repent, and confessed his sin unto God, and did judge himself for it, being willing to bear the punishment himself, that the people might be spared, having pity upon them, as it is written of him: It is even I that have sinned, 
1. Chron. 21.17  and have committed evil, but these sheep what have they done? O Lord my God I beseech thee let thine hand be on me, and on my father's house, and not on thy people for their destruction: Then the plague ceased, and God commanded the Angel to stay his hand, saying, It is enough, let thine hand cease. So no doubt if all men could come thus to confess their sins unto God, accusing themselves, and not laying them upon others: yea to judge themselves for them worthy of death, as he did, and accordingly be humbled before God: and especially if we could come to have that feeling of the misery of our brethren, and pray for them in compassion; then this example might minister unto us some comfort; when we should thus say, O God that didst thus spare thy people in the days of David, when they confessed their sins unto thee, spare us also, and our brethren, who desire to humble ourselves before thee.  
Then also might we further consider, how when the Lord sent the Pestilence into Egypt upon Pharaoh and his people, according to that which he had threatened before, saying, I will smite thee and thy people with the Pestilence, and thou shalt perish from the earth; 
Exod. 9.15.  it was a very great plague, for it was in every house in the land, but it was in great mercy, for but one only in a house died, 
And of the Israelites, when the plague was in Egypt.  even the first borne: then they marked the door of the Israelites by the appointment of Moses, with the blood of a Lamb (which was a representation of the blood of Christ) that the destroyer might not enter in. And by this we might see, that as sin is the cause of all plagues, so in the midst of them, God will be merciful to those that are his, though they be mingled with the rest. In which respect we must confess, that it is no marvel if this plague be so universal in the land, seeing that sin hath so long abounded in all places: nay, it is God's mercy that it is not in all places, and in every house, for all have grievously sinned against him. For if we rightly consider the sins of our time, we must needs say, that they are many & great. For how hath this long patience of five and forty years of the Gospel been abused of all sorts? How little fruit of it is there in many places? what great ignorance is there of the will of God every where, and less practice of that that men know? How is the worship of God profaned, being placed of many in ceremony rather, than in truth? 
Whether we consider the Egyptians, that were punished for their sins justly.  for they content themselves with this outward coming to Church, but neglect the power of the means there used: and thus the name of God is dishonoured by their carnal profession and wicked lives. The Lords Sabbaths have been most grievously polluted, by keeping of Fairs on them, and by Interludes, Bearebaitings, Bulbaitings, and by other disorders of football and such like: and men would not be spoken to in these cases: if they were, they were ready to stand in the defence of them, so far were they from amending them: how have these days, I say (which we should consecrate as glorious to the Lord, 
Jsai. 58.13.  and call them our delight) how have they been abused by not coming to Church? not bringing their whole families with them? by sleeping and talking here? and not spending the rest of the day in the service of God? What great contempt is there every where of superiors? How unruly the servants and children? How is the aged despised, and the grey hairs brought into contempt? What little care is there in the governors to amend these, by any good order in their houses, either of private prayer, reading the Scriptures, and such like? Who almost hath the care of David to reform his house? who said, I will walk in the uprightness of mine heart in the midst of mine house: 
Psal. 101.2. Vers. 7.  and there shall no deceitful person dwell within my house; he that telleth lies shall not remain in my sight. Who doth determine, and say with joshuah, I and my house will serve the Lord, let all the world besides do what they will? 
Josh. 24.15.  Of how few can it be truly said, as the Lord saith of Abraham? I know him, 
Gen. 18.19.  that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and judgement, that the Lord may bring upon him that he hath spoken unto him. How few also have any good orders in their houses for prayers at morning & evening or other times? That it might be said of them, 
Dan. 6.10.  as it is of Daniel, that it was his manner three times a day to fall upon his knees to pray unto God, and to praise his God: yea then when he could not do it without danger of his life. That so it might be said of them all as it was of Cornelius, 
Act. 10.2.  that worthy Christian soldier and Captain, That he feared God & all his household: when his family must needs be very great, being of that place that he was, as it appeareth by the story, that indeed it was.  
But to proceed (though I do it with an heavy heart;) what hatred, rancour, and malice is there among many? that they are ready to kill one another, if it were possible with a word; though it be said, that to call thy brother Raca, or thou fool, deserveth hell fire? 
Matth. 5.22.  Oh how many thousand adulteries, and fornications without number have been and are still committed, for which there fell in one day among the people of God three and twenty thousand? 
1. Cor. 10.8.  In which kind of sin above all others (as the Apostle saith) they sin against their own bodies, 
Chapt. 6.18.  therefore God many ways punisheth them in their bodies: and if there were no sin among us but this, it were sufficient to provoke this great plague, and it may justly reign in the bodies of a great many unto death, and in others with noisome and painful ulcers and sores. And I have heard it observed (if it be true that is reported) that in London this pestilence hath been most hot, in that part of the city that hath been most polluted this way, as in Shoreditch, and in the suburbs, and such out-places: where it hath swept them away by whole families and streets, like a devouring fire, as the holy man job doth fitly compare the judgement of God against this sin unto that, saying, This is fire that shall consume to destruction, 
Job. 31.12.  not only of the goods, whereof he speaketh, but even of the body also.  
But there are more sins among us than these, though these be too many, and enough to provoke the Lords wrath against us: as the great hard dealing and injustice that is among men, whereby they oppress the poor both in lending to them upon usury, and when a man is under foot to exact the forfeiture upon them (what is this but to grind the faces of the poor? 
Jsai. 3.15. ) and otherwise in bargaining with them: besides that unmercifulness, that there is little giving to the poor, no not at this time, which is a time to receive mercy from God, yet they that should receive it, will show little or none unto men: when the very day of fasting doth require at their hands, that they should give something, yet they are hard hearted and shut up their compassion. And what should I say of them, that under the colour of the law have taken away from the poor, even from the fatherless, and the widows all that they have had? whereby it hath come to pass that not only they have cried unto the Lord against them out of the abundance of their grief: but even the very stones in the walls, and the beams in the houses of these oppressors have made an echo, 
Hab. 2.11.  and answered unto the same. If the Prophet Amos prophesying against many nations did say, That for three transgressions, and for four, 
Amos 1.3.  God would not spare them: then when among us, not seven but many (though by seven he there meaneth many) have reigned long among us, and do still, no marvel if God do not spare us. Which sins are so much the greater among us, because God hath borne with us so long in them, and given us his word (which they had not) and many means beside to call us from them, as benefits upon benefits, favours upon favours without number. Therefore let us justify the Lord in his righteous proceeding against us, and confess as Daniel doth: We have sinned, & have committed iniquity, and have done wickedly, yea we have rebelled, 
Dan. 9.5.  and have departed from thy precepts, and from thy judgements: for we would not obey thy servants thy Prophets, which spoke in thy name to our Kings, and to our Princes, and to our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, and to us open shame, as appeareth this day; to every man of judah, and to the inhabitants of jerusalem, yea unto all Israel both near and far off, because of their offences, that they have committed against thee. Which if we can come unto, them we see in this story of Exodus, (from which upon occasion we have something digressed) what did preserve the jews in that plague, & what must preserve us, and all men; 
Or the Israelites, whom God spared of his mercy.  even that the blood of the Lamb be sprinkled upon the posts of our doors, to keep out the destroyer: that is, the blood of jesus Christ (that immaculate Lamb of God, that taketh away the sins of the world) be sprinkled upon our consciences by faith, and that we earnestly repent us of all our sins, 
jona. 3.8.  and turn from all our evil ways, as the Ninivites did, and from the wickedness of our hands, and cry mightily unto God, that for Christ jesus his sake, whose most precious blood was shed for our sins upon the cross, he would spare us: and say, Thou Lord, who of thy great mercy for Christ's sake didst command the destroyer to pass over the houses of the Israelites in Egypt, when there was an universal plague over the whole land; set a mark now at the last upon all places of this our land and country, that thy destroying Angel might pass over them.  
Thus also in this case might we set before our eyes the example of Aaron the high Priest, 
And when the plague was among the jews in the wilderness.  who when there was a plague begun in the host of Israel, for their sins, even for their murmuring at the death of Core and his company (who justly perished by the hand of God) took a Censer and fire therein of the altar, and put therein incense (whereby the sweetness of prayer was represented) and offered up his prayers with this incense unto God for them, 
Numb. 16.47.  and so made an atonement: and when he was come among them (for the plague began in one end of the camp, and so spread itself further and further in the host, after the manner of a plague) and stood between the dead and the living, the plague was stayed. A great mercy of God; for it was a great plague, for of it in a short time died fourteen thousand and seven hundred. The cause of it (as of all others) was their sin, but by the prayer of Aaron it ceased: if God did hear one for so many, then much more may we hope that God will hear many in his good time for the rest. Let us then look upon this example also, and say, Thou Lord, who at the prayer of Aaron wast entreated to stay the pestilence among thy people, when there had died of it before fourteen thousand and more; hear many, and all of us, or some one among all the rest, that this plague now at the last, of which have died already twenty thousand and more, may be stayed: and so some may stand between the quick and the dead, that is, cause that the dead infect not the quick, and so it proceed no further. Thus if we search the Scripture, we shall both in this, and all other calamities by patience and comfort of them have hope, as was said before.  
The God of jacob. If by jacob they mean him and his posterity, with whom God made a covenant, 
The God of jacob.  as with Abraham and Isaac, that he would be their God, and the God of their seed; then they look unto this, that they are of the posterity of jacob, and so of that covenant that God made with him and his. And thus the whole posterity of the jews is sometimes called by his name both of Israel and jacob, as in the Psalm: Often times from my youth up, may Israel now say, they have afflicted me from my youth, but they could not prevail against me. 
Psal. 129.1.  And in another place, Let Israel wait on the Lord; 
Psal. 130.7.  and he will redeem Israel from all his iniquities. And when Balaam the false prophet was sent for to curse the Israelites in the wilderness upon the borders of Moab, he often speaketh of them by the name of jacob: as, The King of Moab hath brought me from Aram, saying, Come, 
Numb. 23.7.  curse jacob for my sake: and a little after, Who can tell the dust of jacob? and lastly, There is no sorcery in jacob. 
Vers. 10. & 23.  According to this sense they have respect unto the covenant, that God made with jacob and his posterity: (for the blessing came from Isaac to him & his) which covenant included not only the promises of the life to come, but much more of this life also: (as David expoundeth it in the Psalm, where he having spoken before of many great outward blessings, concludeth thus; 
Psal. 144.15.  Blessed are the people, that be so, yea blessed are the people whose God is the Lord) and not only deliverance from eternal destruction, but from all other enemies and dangers, so far forth as may make for the glory of God. Now God hath renewed or rather confirmed the same covenant with us, and with all believers in Christ, 
They pray in the faith of God's covenant made unto jacob, and to his posterity. Heb. 1.2.  and for his sake; and is therefore called God the the Father of our Lord jesus Christ, that is, not only his father, but of all that believe in him. And so look whatsoever was included in the first covenant made with Abraham, Isaac, and jacob, we are heirs of them by faith in Christ, who is heir of all things, and in whose blood the covenant is established: who is also the Mediator of it, 
Heb. 9.15. 1. Cor. 3.21.  and so if Christ be ours (as the Apostle saith) all is ours. Therefore we are to direct all our prayers unto God in the faith of this most merciful covenant, and look to be heard for Christ's sake. As they consider here, not only of God, and so pray to him; but as one that had made a covenant with them in jacob, and pray the God of jacob to defend him: So we are to pray unto God, as to our father, who hath so revealed himself unto us in Christ, for whose sake it is said, that whatsoever we ask of God according to his will shall be granted unto us. Therefore though God be in heaven, 
Joh. 14.13. Eccles. 5.1.  and we in earth: though he be just and we sinful, and so we can look for nothing from him in ourselves, yet because of his covenant we come unto him, 
So must we in the faith of his covenant made with us in Christ.  and pray him for Christ's sake to be good unto us, to save us, and to defend us, calling him not God only, but the father of our Lord jesus Christ, & so in him our father. Part of which covenant is, that if we offend him, or (as it is said by God himself) if they break my statutes, 
Psalm. 89.31.  and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with strokes, yet my loving kindness will I not take from them, nor falsify my truth, my covenant will I not break, nor alter the thing that is gone out of my lips. And according to this part of his covenant we must pray him to deal with us, that is, that though he doth justly chastise us with this plague for our sins, yet he would not take his loving kindness from us, and so play as David doth; O Lord rebuke me not in thine anger, neither chastise me in thy wrath: 
Psal. 6.1.  where he doth not simply refuse to be chastised, (for then he should have been out of the covenant) but not in the anger of God: 
Even in this time of the plague.  so must we be willing to bear this visitation of the Lord so long, as it shall please him to try us with it; only let us desire that his wrath may cease from us, and that his loving kindness may not be taken away: and let that be sufficient for us. Therefore (to conclude this point) that we might now and always pray in faith, let us look to God's covenant made with us, and to the promises included therein, and to Christ, in whom only the covenant is steadfast, and in whom only all the promises are Yea, and in him they are Amen, to the glory of God.  

2. Cor. 1 20.  It followeth in the second verse. Send thee help from the Sanctuary, & strengthen thee out of Zion. In which they continue to pray for their King, that God would defend him from all evil, 
The interpretation of the second verse.  as before; and namely to that end they pray, that God would send him help from his Sanctuary, and give him strength and courage against his enemies to that end from Zion. Where by Sanctuary he meaneth heaven. In the Hebrew it is Holy (namely, place) that is, heaven, which is the holy place of God's abode: and in the sixth verse both are expressed, namely heaven and holy place. And it must needs be then taken here: for from whence should God hear us, and help us but from heaven? Do we not when we pray, lift up our minds, our eyes, and our hands unto heaven? and Christ hath taught us to pray, O our Father, 
They pray for help from heaven.  which art in heaven, etc. He teacheth them then to pray, that God would send them help from heaven; and thus he showeth his own faith, and taught them also so to believe, that all his help in all dangers must come from heaven. Therefore as it is God that i● all troubles doth defend us; so the means that we have are of him, and the success and blessing of them, and so all our help is from heaven. And this is that that we must believe in all dangers, that what means so ever we have, as we must acknowledge them to be of God, so unless he bless them, they will do us no good, for all our help is from heaven. If we want all means, yet God can send us help without them: therefore whether we have them, ascribe them to him with thanks, and pray to him to bless them; or if we have them not, pray yet that he would send help from heaven, where and when there is none in the earth.  
We see then with what mind David goeth to the battle; he was a valiant man himself, 
Though they had many helps for war, yet they look for all their help from heaven. 2. Sam. 23.8.  as appeared in his combat with the great giant Goliath; he had a great army also, and all things meet for war, and had gotten many great victories before, and so he knew by experience, what he and his company were able to do: and he had many worthy Captains, whose exploits and valour are highly commended in the Scripture: and yet they go not on confidently and presumptuously, thinking that they should be able to make their part good enough against their enemies, for they were able to do so and so: one of them had slain eight hundredth at one time; another of them defended a place against the whole host of the Philistims, and another slew three hundredth at once: and three of them did break through the army of the Philistims to fetch water for David, and returned safely, and such like things they might have boasted of. But as though they were no body, nor ever had done any thing, or had no means to help themselves, they pray, that God would send them help from heaven: acknowledging that all that they had, or that they could say for themselves, was nothing without him, and his help. Contrary to the common course of our time, 
Contrary to the common course of captains and soldiers.  in which men run on desperately to the war, and never think of God, or of his help, especially if they be any thing well provided against the enemy: and so God forsaking them, whose aid they do not seek, they speed thereafter. As Benhadad King of Aram boasted of himself and of his power, and thought that he might do what he list, and therefore casted out blasphemous threats, saying, The gods do so to me, & more also, if the dust of Samaria be enough for all the people that follow me, 
1. King. 20.10.  for every man a handful: and after when his enemies came out against him, he thought he might command them, and said, Whether they be come out for peace, take them alive: 
Vers. 18.  or whether they be come out to fight, take them yet alive: but what came of it in the end? The King of Israel came out against them, and made a great slaughter. This became of his proud boasting of his own power before the victory, as he was warned of it before, when King Ahab sent him this message, Let not him that girdeth his harness, boast himself, as he that putteth it off. And as David doth teach them thus to pray for help from God, so in the next Psalm he acknowledgeth, that it was God that had saved him, 
Who therefore commonly speed thereafter.  saying, The King shall rejoice in thy strength, O Lord; yea how greatly shall he rejoice in thy salvation? If all Princes did thus, when they send out their soldiers, and if the Captains themselves did look for all their help from heaven, and pray for it accordingly, they might have had better success many time, than they have had. And the want of this faith, and of prayer the fruit of it, as it hath brought great loss of men among other people, and made long wars, so also upon the English men both in Ireland, & in the Low Countries: and so we see how these evils, by the grace of God may be prevented for the time to come. Now that that is said here of this particular, as of war, is true of all other troubles and dangers whatsoever, that our help in them must be from heaven, and therefore we must by prayer seek for it at the hands of God (as these do here) if we will have it: but first of all we must believe that it is so. And that we might so do, let us consider that that which Solomon saith of this thing, is true of all other: The horse is prepared against the day of battle, 
Prou. 21.31  but salvation is of the Lord: that is, what means so ever we have to preserve us from danger, 
All help in all dangers and troubles is only from heaven.  yet our help and salvation both of soul and body, that must be from heaven. And this is that which the Church of God confesseth by the mouth of the Prophet, and ascribeth all their great deliverances (though they had means to bring them to pass, which they also speak of) unto God, when they praise him after this manner: We have heard with our ears, 
Psal. 44.1. etc.  O God, and our fathers have told us the works▪ that thou hast done in their days, in the old time: how thou hast driven out the heathen, and planted them; how thou hast destroyed the people, and caused them to grow. For they inherited not the land by their own sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy countenance, because thou favouredst them. Thou art my King, O God: send help unto jacob. Through thee have we thrust back our adversaries, by thy name have we trodden down them that rose up against us. For I do not trust in my bow, neither can my sword save me: but thou hast saved us from our enemies, and hast put them to confusion that hate us; therefore will we praise God continually, and will confess thy name for ever. In all which words we see, that they attribute all their former deliverances from dangers unto God, and profess also that they looked for help from none but from him, and put their trust in him, and so desire him to send help unto jacob, that is, to them that were of his posterity, and so the people of God. And thus David again and all the people with him when they fought against the Aramites did confess, and thus they did pray: 
Psal. 60.11.  Give us help against trouble, for vain is the help of man: where they do not only believe, and so acknowledge, that all their help is from God, but all other help without it is vain, and to no purpose, neither can it do them any good.   

THE EIGHTH SERMON upon the second verse.  Send thee help from the Sanctuary. 
WE heard the last day, that not only in war, but in all other troubles generally, all our help must be from God, and so we must seek to him for it, as these do here: And this is that faith that we must labour for in this dangerous time of the pestilence, as in all other sicknesses and diseases, 
This faith we ought to have in this time of the pestilence.  that it is God that must send help from heaven to our brethren, and to ourselves: and that neither we nor they can have any help at all, but from thence: and that there is help to be had, when there is none in the earth, but all help, and all means of help fail here below. For though there be means to serve God's providence for every purpose, yet all they are of God, and the blessing of them also. As now at this time, the Magistrates in the places infected, should take good order that the sick be well looked unto, and provided for, and that there be care had that they come not abroad, and that the whole may be kept from the sick, as by the law of God the lepers were put apart from the society of men, because their disease was contagious, and when they came abroad they should cry out aloud, 
Leu. 13.45.46  I am unclean, I am unclean, that all men might avoid them. And there are means of physic for the preservation of those from the contagion, that are necessarily to be employed about the sick, and that must come into dangerous places: yet these cannot be had nor used, unless God give men this wisdom; and when they have them, as David here had all good means for the war, yet help and succour cometh from God, as it shall please him to bless the means. Thus true faith will make us place our trust and hope, where we should, and where it will not deceive us: and truly that is no small thing in any danger, 
And show it by prayer for ourselves and others.  nay it is all in all. For if we trust to these means, besides that it may be that we cannot have them, if we have them they may do us no good, and so deceive us: but if we trust in God, and in his help, whether we have means, or have them not, that will be an anchor, that shall not confound us; for we trust in him, and in his defence, from whom only cometh all help. Now if we say we have this faith, it must appear by the fruits; and namely, that if we have all good means, as David had here, we be not secure and trust in them, but pray earnestly unto God, as though we had them not; much more when we have them not in deed. Prayer then is a special token in all things that we go about, that we look for our help from God: and therefore if we believe that it is God that must stay this mortality and sickness, and that he must defend others and ourselves in it, we must pray earnestly and continually for ourselves and them: but if we let prayer alone, or use it seldom, whatsoever we say with our mouth, we do not so believe it in heart as we should. For faith must appear by the fruits of it, else it is a dead faith, and as a body without a soul, which hath no actions of life: and prayer is one principal fruit, as the Apostle saith; How shall they call upon him, in whom they have not believed? 
Rom. 10.14. 2 Cor. 4.13.  showing that as there can be no prayer without faith, so faith doth necessarily bring forth prayer. Therefore let us stir up ourselves unto prayer, and never cease calling upon God, even as we do believe that all our help must come from him.  
And here by the way we see the nature of true faith, 
Faith seethe help in heaven, when there is none in earth.  that it causeth us to see help in heaven, & so to pray for it, when there is none to be seen in the earth. And this is the difference between faith & unbelief: that the very unbelievers can by reason conceive of help, so long as they have any means to help them; but if they fail, they can see none at all: so they are like unto those that are purblind, who can see nothing but near at hand. But faith seethe a far off, even into heaven, so that it is the evidence of things that are not seen: 
Heb. 11.1.  for it looketh unto the power of God, who hath all means in his hand, or can work without them, who made all of nothing, and calleth the things that be not, as though they were. So that as the holy Martyr S. Stephen, 
Rom. 4.17. Act. 7.54.  when his enemies were ready to burst for anger, and gnash at him with their teeth, looked steadfastly into heaven, and saw Christ standing at the right hand of God ready to defend him: so faith in the promises of the word, doth see help in heaven ready for us, when there are no means in earth. For as Abraham did not consider his own body, 
Rom. 4.19.  nor the deadness of Sarahs' womb, but considered what God had promised, and what he was able to do: so if we look to the promises of God's word, which are many and most true, we shall see help from heaven, if no where else. Let us labour then for that faith which may comfort us from heaven, for it may be in the extremity of this sickness we shall see none in earth: so when others are dumb, or not knowing what to say, our mouths shall be opened to speak unto God, and say, Send us help from the Sanctuary, that is, from heaven.  

Strength from Zion.  It thus followeth: And strengthen thee out of Zion. Before they prayed for help from heaven, now they pray for strength out of Zion: where by Zion they mean that part of jerusalem, called mount Zion, where afterwards the temple was built; where now the Ark (the visible sign of God's presence was) where they worship God in the word, sacrifice, and prayer: and by strength, thee meaneth not the strength of men and munition meet for war & for help, (which was prayed for before) but inward strength of the mind, & courage which was meet for the enemy: that he might trust in the defence of God, & might not be dismayed by any power of the adversary, but that he might bear his estate as was convenient. And this was very requisite; for if he had had never so many means, 
Courage of mind is needful in all troubles.  and had had no heart, he should not have used them, or used them to no purpose: and how should he have strength of heart, unless God gave it? and how should God give it, unless he asked it of him? Therefore he taught them to pray for that also. This showeth that as in war, so in all other afflictions which cause fear, there is requisite an inward courage of the mind to uphold a man: for if he have a good heart he shall bear many things: and if he have no heart, the least thing will dismay him. 
Prou. 18.14  Therefore Solomon saith, The spirit of a man will sustain his infirmity, but a wounded spirit who can bear it? 
2. King. 7.5, 6.  The Aramites on the sudden heard a great noise when they besieged Samaria, and they all fled away for fear, and left their tents and all things standingf as they were, and so the Israelites came and spoiled them: they had men enough, but they wanted courage. So is it said of all the Kings of Canaan, which were many and mighty, that their hearts fainted, and so they could not stand before joshua. 
Josh. 2.12. & 5.1.   
So is it in all other afflictions that we be subject unto, we had need of strength according to the measure of it, to bear it: for if we have no faith or confidence in God, what shall become of us? job in all his great afflictions, because he had a good heart, and trusted in God, bore them all patiently, and said, 
job. 13.15. Especially in this mortality of the plague.  If the Lord kill me, I will trust in him. At this time especially in respect of this great sickness it is most needful to have strength of faith, to believe Gods gracious providence, that things come not by chance, but by his fatherly disposition: and to believe that he hath a care of us, and that nothing cometh by fortune; for if a Sparrow falleth not to the ground without his will, 
Matt. 10.29.30.  then much less do men die, especially seeing the very heirs of our head are numbered: that so we may commend ourselves unto him, and take all things as from him, and be contented with it. I say, as this faith is always requisite, because we know not what may befall us on the sudden, so most of all at this dangerous time. And this is necessary not only for ourselves, but for our brethren also, that accoridng to the measure of the sickness and pain, and temptations of their mind, so they might have strength to bear al. For the very want of this strength hath been the cause, that many even for fear have been overcome: much more when the thing hath been upon them, have they fallen into great impatiency and many lamentable outcries. Every one of us is well acquainted with our own weakness this way, and do find by experience how small things we can bear, and how the least thing doth overcome us, yea, the very fear of it many times: therefore we had need to labour for strength. And by that weakness that is in ourselves, we may easily judge what is in others, and so see how requisite it is for them also, that God should strengthen them.  
Further it is to be considered, 
God only strengtheneth and weakeneth the heart of man.  that as we have seen how requisite it is for us to have strength according to the measure of our crosses & temptations: so of whom we shall have it, namely of God, for they pray to him for it, and say, The Lord strengthen thee out of Zion: he hath the hearts of all in his hands, to order at his pleasure; and if he give strength, then shall we be strong▪ and if he withdraw his hand from us, and cast fear upon us, if we were as stout as Lions before, we shall be as weak as water. And this truly as it is a great punishment to be too fearful, so God hath threatened to cast it upon them that break his law: and contrary to be of a good courage, as it is a singular fruit of a good conscience, so God hath promised to give it to those that keep his law. 
Levit. 26.7.  For it is thus written: If ye walk in mine ordinances, and keep my commandments to do them, five of you shall chase an hundredth, 
Vers. 36.  and an hundredth of you shall put ten thousand to flight: But if they will not obey me, nor do all these commandments, I will send a faintness into their hearts in the land of their enemies, and the sound of a leaf shaken shall chase them, and they shall flee as fleeing from a sword, and they shall fall no man pursuing them: they shall also fall one upon another, as before a sword, though none pursue them, and ye shall not be able to stand before your enemies. 
Deut. 28.66.  And thy life shall hang before thee, & thou shalt fear both night and day, and shalt have none assurance of thy life: in the morning thou shalt say, would God it were evening, and in the evening thou shalt say, would God it were morning, for the fear of thine heart which thou shalt fear, & for the sight of thine eyes which thou shalt see. Thus strength & courage in all troubles is the gift of God, as fearfulness is a punishment sent of God: 
I●sh. 2.11.  for it is said, that the Lord cast a fear upon the Canaanites, so that they durst not stir. Thus we see who is the giver of all strength in all trials and temptations, and that we have it not of ourselves. Therefore no man must thus presumptuously think of himself, that if trouble come he hopes he shall bear it out well enough, for he hath sufficient strength and courage: for if he were of as great courage and valour as David, who slew a Lion and a Bear, yea Goliath himself; yet when he cometh to a new trial, he shall find himself altogether insufficient, but as the Lord shall make a new supply of strength. The Apostle S. Peter thought himself to be a stouter man a great deal than he was, and that he would not shrink for a little, when he said: if all men forsake thee, yet will not I: 
Matth. 26.33.  but at the length God leaving him to himself for his trial, he had no strength to stand, but did both deny & forswear his Master three times. Thus we must ascribe all our former strength unto God, & he only it is, that must strengthen us still.  

In troubles we must pray to God to strengthen us. jam. 1.5.  Seeing it is so, we must pray to him for it, as David doth here; prayer is the means to obtain all things from God: therefore not only if we lack wisdom, as the Apostle saith, let us ask it of God, but if we lack any thing else; as if we be faint-hearted, if we be weak in faith, if we lack patience, if we fear that we shall not be able to bear things. Therefore as in trouble we must pray for other things according to our estate, as for deliverance, or mitigation; so especially for strength to bear whatsoever shall be laid upon us: and we may do it in the greater faith, because God hath promised it, 
1. Cor. 10.13.  even that he will lay no more upon us, than we shall be able to bear. So then in all affliction let this be one part of our prayer; for if God strengthen us, we shall be able to bear any thing. And whereas they pray thus for David, it is our bond duty so to pray one for another: as if we hear of any to be under any cross, pray unto God for them, that God would strengthen them. 
And so strengthen those that are under the plague.  So did the Martyrs in persecution one for another, and so must we do now for those that are, or shallbe visited with this pestilence: that God would strengthen them with faith in his good providence, with patience to bear all things, with perseverance unto the end. And as he looked for good by their prayers, so God that hath commanded us to pray one for another, will not suffer us to pray for them in vain. And thus though we cannot come one to an other by reason of the infection, to minister any other comfort, yet we may pray unto God to strengthen them; and though we cannot ease them of their pain, yet God may strengthen them by our prayers to bear it patiently.  
Out of Zion. As before he had taught them to ask strength for him, so here he doth show from whence he did look for it, 
Out of Zion, the place of God's worship.  and from whence he would have them pray that it might come: namely from Zion, which was the place of God's worship; unto which he had respect in naming the place, which there, and there only, was to be had: without which that place did not differ from any other. Whereas then these are the things that do strengthen us in trouble, that we have saith in the forgiveness of our sins, and in God's providence, hope that God will be with us, and defend us, and lay no more upon us than we shall be able to bear, and patience that we may be quiet: All these are wrought and increased in us by the word, Sacraments, and prayer; which 〈…〉 Sion● that is, in the place appointed for God's worship 〈…〉 willeth them to pray for him, that God would so bless these means, that he had used there before: and which now were, and should be used for him, that by them he might be strengthened, and have a good heart in God's defence, and so he might not faint in his troubles. First then he showeth, that he believed, that all his confidence in trouble, and courage in danger, should come from the means of God's worship, and without them he should be as fainthearted, as might be: but by them he might be made confident and bold, to behave himself in the midst of trouble, 
cometh all strength of faith.  as he should do. And this is most true, and that which all of us must believe, and shall find to be true by experience, that into what trouble or danger so ever we shall come, we shall have no more heart to bear any thing, than as we have profited by the word, and Sacraments, and prayer, to believe the promises that God hath made unto us in his word. For as David confesseth of himself, I had perished in my trouble, if my hope had not been in thy word: 
Psal. 119.92.  so thereby we see what did uphold him, and this must uphold all men, 
As from the word of God.  the hope that they have of God's protection & deliverance, as it is promised in the word. So that take away the word, and there can be no hope; & without hope we have no strength to bear any thing, and so we must needs perish in any trouble. And hereunto agreeth the Prophet, when he saith, 
Psal. 130.5.  My soul hath waited on the Lord, and I have trusted in his word: he was in great trouble, and prayed unto God, confessing his sin, believing the mercy of God, and so waiting upon him for it: but how? trusting in the word: so all his hope was from that. And indeed what hope can we have, but from it? For if God had promised us nothing, or we knew it not, how could we have any hope? and without hope there is nothing but impatiency, and so no strength to bear any thing. So that all our strength is from the word, and in that respect from Zion, that is, the place, where it is publicly taught us, that we might believe it, and so be strengthened by it.  

Few believe that all their strength to bear things is from God's word.  Thus though it be most true, yet few believe it, that when trouble comes, all their strength to bear it, must come from the knowledge and faith which they have gotten from the word: But without this they imagine that they shall bear things well enough; for they have good hearts, and stout, and are not fearful, as they say, they will not be daunted for a little: they have such and such means to trust unto, and they will be merry, and have good company, and pass away things lightly, and they shall not come near their hearts greatly to trouble them: and so they will bear them out well enough. And therefore we see that when trouble comes, few give themselves to think of that, which God hath promised in his word; or do determine to come more diligently unto the word than before as though they believed that all their strength must come from thence. But whatsoever men imagine of their own strength, this will be found true at the last, that all our courage is from the means of our salvation; and that all other confidence, that men have from any thing else, saving from them, will deceive them. For though they may stoutly bear out things for a time, yet in the end they will fall into great impatiency and despair, or else into hardness of heart and blockishness, but as they shallbe strengthened by the free promises of God made in his word. 
Ephes. 6.16.  For it is only faith that will quench all the fiery darts of the devil, as the Apostle saith: whether he tempteth us for our sin in the time of our trouble, as the tempter will do, (for he is not so called without a cause) or he tempteth us unto sin; in all these temptations only by faith we stand, and that shall be as a shield, wholly to defend us, 
2. Cor. 1.24.  and to quench the fiery darts of the wicked, that is, even those grievous temptations, which otherwise are able to set soul and body on fire. But what faith can we have, but from the word, and the free promises therein contained? therefore all our strength is from thence, and from the rest of God's worship in Zion.  
The want of this faith hath pulled down the hearts of the stoutest; as all the Canaanites, seven great and mighty nations, 
The want of saith in God's word, hath pulled down the hearts of the stoutest.  their hearts fainted them for fear of joshua, they had no means from God's word to strengthen them in his defence. And Saul the King of Israel, though he was a goodly man of stature, and of great courage, yet when by the means of a witch he heard what should become of him, he died away for fear, 
1. Sam. 28 20.  and there was no strength in him. This made Achitophel and judas, 
2 Sam. 17.23. Matth. 27.5.  both of them traitors to their masters, to destroy themselves; when in their wicked proceed the fear of God's wrath was upon them, they could have no strength from God by means of his word. 
Gen. 4.14.  This also made Cain to become a vagabond, and a runagate, so that his conscience would not let him be quiet in any place, because he had committed a most horrible sin, and did not repent him, and so could look for no favour or protection from God in that case. And this causeth many of the wicked to tremble and shake as a leaf, 
Dan. 5.6.  as the King of Babylon did when he was in the midst of his profane cups drinking and swilling, 
Act. 24.26  and Felix also in all his great pomp and bravery; because they were void of faith, when the one saw the judgements of God against him, and the other heard of them; and so they could have no strength from his word, which they did neither believe, 
And is the cause of all weakness and fear in God's children.  nor know. And this want of the knowledge and faith in the word of God, is the cause of all the weaknesses, and impatiency that hath appeared in God's children, and of all their fears: even that they have not been sufficiently persuaded of the forgiveness of their sins, and of God's favour, and that he hath a care of them, and will diminish their grief and pain in his good time, and give them patience, and lay no more upon them than they shall be able to bear, and that he will turn all unto their good in the end: and so they have not been sufficiently strengthened by the word. For when they have come to this by hearing, and reading, and meditating upon God's word, and by prayer, then have they felt themselves strengthened to bear all things, and not before, and then only in that measure that they have attained unto this persuasion, and have been thus strengthened by the means of God's worship in Zion.  

As appeareth in job.  We may see both these in the example of job, who is a pattern both of great weakness, & of great strength: in the weakness of his faith, and before that he was sufficiently strengthened by the word, he fell into great impatiency, and cursed the time that ever he was borne, saying, Let the day perish, wherein I was borne, 
Job. 3.2.  and the night, wherein it was said, there is a man-child borne, and so goeth on, and saith much to that effect. See whether a man's weakness will carry him, if he have no strength from the word, yea though he be a very good man, as job was. But when he was sufficiently strengthened by the word of God, and had the feeling of it in his heart, he was able to bear all things: as not only when he said, The Lord hath given, 
Chap. 2.21.  and the Lord hath taken it, blessed be the name of the Lord: but when in greater affliction he said, If the Lord kill me, 
Chapt. 13.25. Chapt. 19.25.  yet I will put my trus in him. And also, I am sure that my redeemer liveth, and I shall see him, and mine eyes behold him, and none other for me. See again what we shall be able to bear, when we have gotten sufficient strength of faith and patience from the word, though we were never so weak before. Seeing it is so, we may well know in this visitation of the plague (if it should come among us) from whence we must have strength to bear it; yea and any other trial also, that now or hereafter God shall lay upon us; even from his word, and from that faith and hope that we have gotten from thence: and so much strength assuredly shall we have, as we have true faith: and without that we can have none; & the weakness of our faith is the cause of little strength. This should make all of us diligent to come to the Church, 
Therefore in this time of the plague all should labour to get strength from the word.  and to see that we have cause to do, as we now do: not only to come and pray, that God would turn away his heavy hand; but to hear his word carefully, that by it we might grow in faith and hope, and so receive strength, to bear whatsoever God shall lay upon us. In so much that if a man had no care before, now he had need to begin; and he that was diligent before, must be more diligent now; for he hath need of greater strength: and to provoke all his family to come, that they also might be strengthened with him against the day of trouble: else if affliction do come among them, their weakness and impatiency may trouble him: whereas if he have gotten any strength of faith, he shall have it not for himself alone, but his strength shall do them much good: and all of them being strong in faith, one shall comfort and uphold another: For in all companies, the more strength that every one of them hath, the better shall it be for them all.  
And let not men defer until God's hand be upon them, and think, that they will get strength then: 
And do not defer it until God's hand be upon them. Ephes. 6.12.  for when they have done all that they can, they shall find that they have strength little enough, to wrestle with the pains of their body, and temptations of their mind: even with the prince of the darkness of the world, & with spiritual wickednesses, and that in the matter of our salvation: so that when we have the whole and complete armour of Christians upon us, even our loins girt about with the girdle of truth, and the breastplate of righteousness, and our feet shod with the preparation of the Gospel of peace, and the shield of faith, and the helmet of salvation, and the sword of the spirit; yet we shall have much ado to resist in the evil day, and having finished all things to stand fast. Besides, it is not wisdom for a man to defer to seek for any thing then when he should need it: in worldly matters we would be glad to have them beforehand; let us be as careful for our souls: and so I pray you for the love of Christ, and of your own souls, not only to come still, but to profit by your coming, as much as you can, to get strength against trouble from Zion: even from this place of God's service, where it is to be had. Otherwise it will come to pass, that besides many great weaknesses that you must needs fall into, this shall be a grievous accusation to your consciences, to think, & to complain somewhat too late, Oh how might I have strengthened myself against these evil days, if I had made more account of the word? if I had come to it more diligently, & profited by it more effectually? but alas, now what great weakness of faith is in me? how full of distrust, and of impatiency am I? how am I out of all hope, because I have neglected the means of my strength? Let every one therefore examine his own strength, and according to the great weakness that he findeth in himself, so let him make more account of coming to the word; and let them now, whilst they have time, give themselves plentifully to the reading and meditating of the sweet and comfortable promises of the same at home in their houses, that they and theirs may get as much strength thereby as they may, against the time of need.  
And as this is our strength, so it must be the strength of all our brethren: and therefore as David willeth them here to pray for him, 
In this respect, what we should pray for those that are under the plague: both for the preachers, and for the hearers.  that God would strengthen him out of Zion, that is, by the word, which he had heard there, that now God would call it into his remembrance, and confirm his faith by it: So we must pray for them, that with this visitaion of the plague, they may still have his word among them, and that it may be diligently preached: and to that end, that the Lord would watch over, and preserve his faithful Ministers, the preachers of his word, as the chief captains that should encourage & strengthen the rest: and that the people may reverently esteem of the word, and of them for the words sake, & so be careful of them, and of their lives. And that all would willingly come to the word, that may: and they that are sick, or shut up and cannot, that God would forgive them their negligent hearing of his word in time past, whereby they might have gotten more strength: and that he would bless that that they heard heretofore, that by it they may be strengthened, and by it be assured of the forgiveness of their sins, and may have hope of eternal life, and so patiently abide whatsoever God shall lay upon them: and further to pray, that the seed of God's word, that hath been sown in the furrows of their hearts, may now appear in them to their own comfort, and the encouragement of others, and all patience, and hope, and joy of the holy Ghost: And also that they might be stirred up to read it diligently, and carefully to meditate upon it, and have wisdom to apply it to themselves, that so they may have sufficient strength thereby. Thus shall it come to pass, that though we cannot visit them that are sick according to our desire, for fear of the infection, to comfort them in presence by the word of God in our mouths; yet we may pray for them, that God would through the inward working of his holy spirit, strengthen them by that good word of his, which they have heard before. That if it shall please God to take them out of this world, that they may walk in the strength of that spiritual food, which they have already received unto the kingdom of heaven: 
1. King. 19.8.  even as Elijah the Prophet walked in the strength of his corporal food forty days and forty nights unto Horeb the mount of God.  
And though in speaking of the strength that is to be had in Zion, we have specially stood upon the strength that we have from the word: yet we exclude not the Sacraments, & prayer, 
This strength also is increased by the Sacraments, and by prayer public and private.  but include them rather, as parts of God's worship, and means also from whence we must receive strength against trouble. For the Sacraments are as seals to confirm us in the truth of God's promises, and we must use them to that end: and by the prayers of the Church both the Word and the Sacraments are fruitful, and of force to strengthen us: therefore whilst we may, we must use them also, and make this account of them, that by them we may get sufficient strength for all troubles that shall befall us. And let us know assuredly, that how much we have or shall fail in the use of either of these, so much may we justly fail of strength: and the more we use them, the more shall we have strength, and be able to bear any thing. In this respect again I beseech you, that you would come diligently to the Church, that ye may be partakers of common prayers there, that so by them also ye may be strengthened. For God hath made a special promise unto many, that he will be in the midst of them: and besides these, we must give ourselves unto private prayer in our families, that we and they may have strength thereby to bear all afflictions: and every man and woman pray often by themselves, for this is a special means to have faith and all other good gifts of God increased in us: for Christ hath promised to give to them that ask, 
Matth. 7.7.  therefore now all should stir up themselves to all kind of prayer, that we might do, as the Apostle willeth us, namely, Pray always with all manner prayer and supplication in the spirit; 
Ephes. 6.18.  and watch thereunto with all perseverance and supplication: for this is one of the parts of the spiritual armour, whereby we are strengthened against our spiritual enemies: and this is placed last, as the greatest, and as that from whence all the other have their force. And he speaketh of all manner of prayer, to that end that we might use them all, as publicly and privately, with ourselves, and with others, that so God might bless some or all of them, for the strengthening of us. And let us pray for them that are sick, who it may be now in great pain and weakness cannot pray for themselves, that they might have the fruit of their own former prayers, and of others for them, that so they might be strengthened from Zion: that is, from the means of God's worship there used. Which God grant for Christ jesus his sake. Amen.   

THE NINTH SERMON upon the third verse.  Let him remember all thine offerings, and turn thy  offerings into ashes. Selah. 
HEre the people continue to pray for their king, 
The interpretation of the third verse.  namely, that God would remember all his offerings, and turn his  offerings into ashes. In which their meaning is, that he would favourably accept the prayers that he had made, and the sacrifices that he had offered, and all the gifts and oblations that (according to the manner of those times) he had brought unto God: and generally what service soever he had done for the success and blessing of God in this action, before he went to the war, that he would graciously receive it, and that now he would by the effect, and by his defence, success, and blessing, show that he had done so in deed. 
This verse consisteth of two parts.  So that there are two parts of this prayer: in the former they pray that God would favourably remember what service he had done to him and accept of it: in the latter, that he would show by his dealing in this matter between him and his enemies in the course of his providence, that he had done so in deed. For in praying that he would turn his  offerings into ashes, they have respect unto that which God had done in time past, namely, with fire from heaven he had consumed the offerings of some that have been made to him; whereby he did sufficiently declare as by a demonstrative token, that he allowed of them, and had heard their prayers, that they offered with them. According to this the people pray here, that God would by some sign or token show that he had received them.  
Let him remember: that is, 
They pray that God would remember his service and offerings.  we would to God that he would remember, or we beseech him to remember what service hath been done to him, for the obtaining of his favour: and not only remember, but with favour and acceptation: wherein they speak according to man's capacity: for all things are present with God, and he forgetteth nothing that is done to him, yea, all things that all men ever have done, are continually before him. But as among men, if we have a suit to some great person, and when we make it, that we might speed the better, we bring some present unto him also: and afterwards when we are gone, we wish that he would remember us, and our suit, and our gifts, 
Or that he would smell them.  & deal with us accordingly: So they desire that God would think upon him, and upon his suits that he made, and the gifts that he brought, and deal with him in mercy thereafter. Some do read this text otherwise, but it tends all to one end: namely that God would smell his gifts. Because that in the time of the law unto their oblations there was by the commandment of God, some incense adjoined & burnt, as Moses setteth it down. 
Levit. 2.1.  When any shall offer a meat offering unto the Lord, his offering shall be of fine flower, and he shall power oil upon it, and put incense thereon: and shall bring it unto Aaron's sons the Priests, and he shall take thence his handful of the flower, and of the oil with all the incense, and the Priest shall burn it for a memorial upon the altar. Which was to teach them (according to the dispensation of those times) that as incense & perfume doth delight the senses of men; so God would be well pleased with that which they offered according to his word for Christ's sake, in whose mediation it should be as it were perfumed. For he is that Angel that S. john speaketh of, who stood before the altar, 
Revel. 8.3.  having a golden censer, and much odours was given unto him, that he should offer with the prayers of all the Saints upon the golden altar, which is before the throne: and the smoke of the odours with the prayers of the Saints went up before God out of the Angel's hand: 
Prayers compared unto incense.  whereby was showed, that in his mediation, and in the virtue of his prayers, all the prayers and services of God's Saints are accepted: incense then was used to confirm & nourish in them the faith of this doctrine, which was not so clearly revealed to them, as it is to us now in the Gospel; where we have many gracious promises made, that whatsoever we ask in the name of Christ according to his will, he will grant it unto us. Whereunto now they have respect in these words of their prayer, when they pray that God would smell his gifts, that is, favourably accept the service done. And according to this phrase of speech it is said of the sacrifice of Noah; that he after the flood built an altar unto the Lord, 
Gen. 8.20.  and took of every clean beast, and of every clean foul, and offered burnt offerings upon the altar: and the Lord smelled a savour of rest, & the Lord said in his heart, I will henceforth curse the ground no more for man's cause. The Lord did smell, that is, he did accept the sacrifices that were offered, and so he was pacified, and his anger did cease, which for the sin of man was kindled justly before, and caused the world to be drowned: but now his anger being stayed, he said, that he would no more smite all things living as he had done. According to this kind of speech usual in the Scripture, they pray, that God would be well pleased with his prayers and service done unto him.  
By this than we see, 
God remembreth all our services done to him.  that the prayers that we make to God at any time, and the services which we own unto him, are not for the time present only, whilst they are a doing (as some other things which perish with the use of them) but they are also for the time to come: and God doth remember them when they be passed, and will bless us for them thereafter: and we may pray to God in faith that he would so do, and are by this example taught to do it with comfort. So that as incense burnt, or a perfume that is made, leaveth a good smell behind it, and the sweet savours of it may be felt in the place where it was made a good while after: so our prayers and service done in faith are so acceptable unto God for Christ's sake, that they leave a savour of rest behind them before God for us, that he may remember them, and us for them. So that many days after, we may think of it with joy and delight, that we have done so and so unto God, and pray him to remember it, and be assured that he will do so. This is a great mercy in God, that he will thus vouchsafe to remember us and our poor services, and a great comfort to us, to know that he doth so. Therefore even as the sins of men, that have been done long since, 
As he remembreth all the sins of men to punish them in time.  God remembreth them, and will punish them in time; and though men when they have done them, forget them, and so make no account of them to repent them of them in time, but go on securely and carelessly, as it is said of profane Esau, when he had sold his birthright, and so to satisfy his appetite for the time present, had departed from the greatest testimony of God's favour that he had, 
Gen. 25.34.  he did eat and drink, and rose up, and went his way; so he contemned his birthright: he was as merry as ever he was before, and forgot what he had done: yet God did remember it well enough, and did punish him for it, for he was afterwards deprived of the blessing of his father, and of God. So it is said in the Psalm of all those that are companions with thieves, and with adulterers, and of all the wicked, These things hast thou done, 
Psalm. 50.21.  & I held my tongue, therefore thou thoughtest that I was like thee: because God did not presently punish them, they forgot their sins, and thought that God did so too: but he answereth, I will reprove thee, and set them in order before thee: that is, he doth both know and remember every thing that they have done; for he will set them in order before them, and punish them for them; and so cause them also to remember them in time: as we see here it is said of the cry of Sodom, 
Gen. 18.20.  that it was very great, and that God did hear it, and remember it, and sent his Angels to destroy them for it: They continued in their sins, and God did patiently suffer them, but at the last in sending fire and brimstone from heaven upon them to consume them, he did sufficiently declare to the whole world, that he did remember them.  

If God defer to help, we are ready to think that he hath forgotten us.  So doth he remember all the services which men do unto him at any time, and they are ever present before him, and he never forgetteth any, and will bless them for the same in time. And though he defer this blessing of his, and do not presently reward us for our service, or deliver us when we have prayed unto him: yet we must not think that therefore he forgetteth us, and what we have done, as though we had lost our labour: which the devil through our unbelief is ready to suggest unto us; 
Psalm. 13.1.  as we see how David breaketh out into such words, How long wilt thou forget me O Lord for ever? How long wilt thou hide thy face from me? Where he complaineth, that because God did not presently deliver him from his enemies, according to that that he prayed for; therefore God had forgotten him, and did not see him. For we by reason of infidelity are ready to judge of God, as of mortal men: if we have put up any request unto them, and have not a present dispatch of our suits, we are ready to think that they have other weightier business which have put our matter out of their heads, and so we and all our business is forgotten. So are we ready to judge of God, but it is not so: 
But he will show in time that he hath remembered us. Exod. 3.7.  for he remembreth the prayers that all men make according to his will, and all faithful services done unto him, & will therefore bless them in time to come. Thus saith the Lord of himself, I have surely seen the trouble of my people which are in Egypt, and have heard their cry, because of their taskmasters, and know their sorrows: therefore I am come down to deliver them out of the hand of the Egyptians, etc. They had been a long time in great trouble, and had cried often unto God, & he did not only hear them, but remember them, and came down to deliver them. And this was that which the Angel that came unto Cornelius said unto him. 
Act. 10.4.  Thy prayers and thine alms are come up into remembrance before God: now therefore send men to joppa, and call for Simon, whose surname is Peter, and he shall tell thee what thou oughtest to do. So all the service that he had done unto God, and duties of love unto men for God's sake were not forgotten, 
As he did to Cornelius.  but God did remember them, and sent an Angel unto him to tell him so, and to reward him for them by sending Peter unto him to instruct him and his family in the ways of their salvation: and (that I might use the words of Peter himself) to speak words unto them, 
Chapt. 11.14.  whereby both he and all his household should be saved.  
According to this doctrine David teacheth them here to pray, that God would remember what he had done, 
The Lord remembreth whatsoever we have done from our birth, good or evil.  and what service he had performed unto him, and that the very smell of it (as it were) might still be before him. From hence we may be assured, that God remembreth what all of us have done from our birth unto this day, for he will judge us all according to our works, and that that we have done in this world; and they are all written in his book (which at the last day shall be laid open) be they good or bad. If we have done evil, and carelessly forgotten it, and will not remember it, to repent us of it in due time; God he doth, and will remember it, to punish us for it in time. If we have done any thing well, and have prayed to him, and served him in a good conscience, and done good to our brethren for his sake, he remembreth all those things also, to bless us for them, 
2. Cor. 15.58.  and we may be assured that our labours shall not be in vain in the Lord. To come to this particular hand of God, that is now very heavy upon us; he doth sufficiently show thereby to all that are not wilfully blind, that he remembreth all the sins, wherewith a long time he hath been provoked. As the great ignorance and blindness that is every where in this clear light of his glorious Gospel, 
By this visitation of the plague he showeth, that he remembreth all the sins of this land.  the little account that men make of it, and care that is in them to profit by it: How great the love of the world and of themselves is in men, and how little love of God, and of their own salvation: the intolerable pride, voluptuousness, uncleanness, drunkenness, unmercifulness, and such like; he remembreth all these things, though men have forgotten them. And though by sparing them in them, yea bestowing many blessings upon them, 
Rom. 2.4.  he did lead them to repentance: yet now we see plainly that he did not forget them. And we must thus profit by this visitation of the Lord: that as the widow of Sarepta, where Elijah did sojourn in the famine, when her son fell sick, and died, she said unto him, O thou man of God, 
1. King. 17.18.  art thou come to call my sin to remembrance, and to slay my son? and thus by this punishment she did acknowledge and confess, 
And we ought so to profit by it.  that God had remembered her sins: So must we all thus profit by this grievous sickness among us, which is unto death, to see how God remembreth all those sins every where, which men have committed, and forgotten long ago, and they thought that God had forgotten them also. And so no doubt there will come a time for all men in the world, wherein it shall appear unto them, that God hath remembered their sins: either in this world to their amendment and salvation, if they be his; or in the world to come to their everlasting shame and confusion, if they be his enemies.  

And he remembreth those that have lived well in this wicked age.  So on the contrary, and more fitly for our purpose, they amongst us that have lived well, served him in fear, prayed unto him in faith; and in these evil days have not only kept themselves unspotted in the world, but have grieved at the abuses in others, which they could not help; God knoweth them all by name very well, and remembreth what they have done, and will put a difference between them and others in the day of his visitation, and they must be comforted against it before hand, that they have thus served God in truth, and he doth remember it. And this is that which the Prophet Ezekiel speaketh of, to whom the destruction of jerusalem was showed in a vision after this manner: He saw six men with weapons in their hands, and one among them was clothed with linen, 
Ezek. 9.3.  with a writer's inkhorn by his side: and the glory of God appeared, and called to the man clothed with linen, 
And will bless them for it, when others shall be punished.  which had the writer's inkhorn by his side: and said unto him, Go through the midst of the the city of jerusalem, and set a mark upon the foreheards of them that mourn, and cry for all the abominations that are done in the midst thereof: and to the other he said, Go after him through the city, and smite: let your eye spare none, neither have pity: destroy utterly the old and the young, and the children, and the women: but touch no man, upon whom is the mark. Thus we see how in this great and universal destruction, wherein all sorts old and young, children and women were slain, God remembered the sorrow and grief of those that mourned for the abuses of their time, and did spare them for it. And this blessing shall be upon all those, that desire unfeignedly to serve God according to his word, when all the world besides forsake it, they shall find by experience, that God will remember them, and their doings, as he promised by the Prophet Malachi: where it is thus written (he first complaining of the wicked, in the name of the Lord) Your words have been stout against me: yet ye say, 
Malach. 3.13.  What have we spoken against thee? Ye have said, It is in vain to serve God; and what profit is it that we have kept his commandments, and that we have walked humbly before the Lord of hosts? therefore we count the proud blessed: even they that work wickedness, are set up, and they that tempt God, yea they are delivered. Then spoke they that feared the Lord every one to his neighbour, and the Lord harkened and heard, and a book of remembrance was written before him for them that feared the Lord: and they shall be to me, saith the Lord of hosts, in that day that I shall do this, for a flock, and I will spare them, as a man spareth his own son, that serveth him. Thus we see that when the Prophet preached, and some made a mock of it, and those that feared God, conferred among themselves to comfort themselves in the ways of the Lord, he did see them both, and did remember them, and in the day of his visitation would put a difference between them: and so we see how God will remember us for our faithful service, and bless us for it: and to that end according to our capacity it is said, that there was a book of remembrance written for them before the Lord. That is, as among men they that do any faithful service to the Prince, it is recorded in writing and put into the Chronicles, whereby it cometh to pass that the memory of it is kept: as we see in the book of Hester, when the King could not sleep, 
Hest. 6.1.  he commanded to bring the book of the Chronicles, and they were read before him: where it was found written, that Mordecas had told of Bigtana and Teresh two of the King's eunuchs, keepers of the door, who sought to lay hands on the King. And he said, What honour and dignity hath been done to him for this? And they said, There is nothing done for him. Then he commanded Haman to do him that great honour, that is there set down. Thus we see how the good service that he had done to the King was written, and so he was remembered & rewarded for it. So the Lord doth keep a more faithful record of all the good services that any of us have done unto him, and he will reward us for them in his good time: and this is that which they pray for in the behalf of their King.  
When the Lord sent his Angels to destroy Sodom and Gomorrha, and the cities thereabout for their horrible wickedness, he made it known unto Abraham, 
Gen. 18.17.  saying, Shall I hide from Abraham the thing that I do? Because the cry of Sodom and Gomorrah is great, and because their sin is exceeding grievous, I will go down now & see, whether they have done altogether according to the cry which is come unto me: 
God remembered the prayers of Abraham which he made for Lot.  & if not, that I may know. Then Abraham began to pray for them, & said, Wilt thou destroy the righteous with the wicked? be it far from thee from doing this thing, to slay the righteous with the wicked: and the Lord said he would not, and so he went on six times praying for them, and was heard. Therefore it is said in the next chapter, that when God destroyed all the wicked, he remembered righteous Lot, according to the prayer of Abraham, and delivered him. For when God destroyed the cities of the plain, 
Chapt. 19.29.  God thought upon Abraham, and sent Lot out from the midst of the destruction, when he overthrew the cities, wherein Lot dwelled. By this example we see that God remembreth the prayers that we have made not only for ourselves, but for others, yea when they know not of it, as he did the prayers of Abraham for Lot. Therefore when we pray to God, we must not think that our words are vanished in the air, or that they are for the time present only, but for the time to come, even for all the days of our life. So that, as it is said, that the blood of Abel did speak to God for him when he was dead, and did cry out aloud and was heard: 
Chapt. 4.10.  so our prayers that we have made, and services that we have done, shall speak to God for us when we sleep, and when we hold our peace, and God will remember us for them, even then when he punisheth all the wicked round about us; as he did here hear Abraham, and delivered Lot when he overthrew the cities of the plain, wherein Lot dwelled.  
We have prayed often for this visitation, 
God remembreth the prayers of all men for this plague.  that God would be merciful unto us in it: we must not think, that because we see not a present end, or lessening of it, that we have lost our labour, and so grow weary, and give over. But let us assure ourselves, that so many as have with true repentance and unfeigned purpose of leaving all sins that they know, and not wittingly please themselves in any: that God remembreth their prayers, and knoweth what is in them, and what they have done to him: as he also knoweth the hard-heartedness and hypocrisy of the rest. And as he doth remember them, so he will in his good time make it known to them more and more: as he did to Cornelius, when he sent an Angel unto him, and as he did to Abraham, when he saw that Lot was delivered from the destruction of Sodom. He did remember them before, though he made it known unto them, when it pleased him. 
And in time will show it unto them.  As it is written also of Daniel the Prophet, who fasted and prayed for the desolation of jerusalem; whilst he was speaking in prayer, Gabriel came flying, and foretold him, 
Dan. 9.21.  about the evening sacrifice, and said, O Daniel, I am now come forth, to give thee knowledge and understanding: at the beginning of thy supplications the commandment came forth, and I am come to show thee. So though there the commandment came out at the first, yet God did show it him at the last, even when it pleased him. 
God must needs remember us: for Christ putteth him in mind of us.  So will he do with us; but in the mean season we must believe that he doth remember us, and take comfort in it. And truly it must needs be so, that God should remember the prayers of his servants, and all their services, 
Rom. 8.34.  for they have a Mediator and Advocate in heaven, even jesus Christ at the right hand of God, who maketh continual request for us; for he is faithful to do it, and he is in favour with God, and therefore he will remember us for his sake. For if we have put up any supplication to the King, and we have one in the Court to follow it, we hope we shall not be forgotten: especially if we have the Prince the King's eldest son to make suit for us. So seeing Christ jesus doth deal for us in heaven, we may be assured that God will remember all prayers made according to his will in repentance and faith. Therefore if we have done any thing all this while, God will remember us, if we have done nothing, than God must needs forget to bless us, for there is nothing done, for which he might remember us.  

This should make us forward in prayer, and in all good things.  This should make all men fervent in prayer, & forward in all duties, that so they might leave them (as it were) with God, and they might be before him night and day, for a remembrance of them. And that as we have many sins, for which he may remember to punish us; so our repentance, faith, prayer, service done to his Majesty, obedience to his word of conscience in all his commandments, and that in secret, and all the good that we have done to our brethren, might also speak for us, and put him in remembrance of us for our good. That as it is written of Nehemiah that worthy servant of God, who often in the testimony of a good conscience prayeth, 
Nehem. 13.14  Remember me, O my God, and wipe not out my kindness, that I have showed on the house of God, and on the officers thereof. 
Vers. 31.  And again, Remember me O my God in goodness. So we may pray for ourselves, and others in faith for us, that God would remember us and them, according to all the service we have done to him. This I say should make all forward and zealous in God's service, both as they be Christians, and in their several callings, that there might be something, for which they might pray themselves, and others for them, that God would remember them.  
And whereas they pray for the King, that God would remember all his prayers, and services: we see that we may not only pray to God, that he would remember what we have done, and that we now do, and what we have done before the staying of this visitation, and hope that he will remember all, nay, be assured of it. 
Pray for them under the Plague, that God would remember their former services, though now they can do none.  But pray also for all our brethren in all places, that God would remember what they have prayed and done, and the fasts that have been in all places, and are still, and that all our prayers together may still speak for us. Yea, we may pray that God would hear them that are visited with his hand, and not only that which they now pray, but that that they have done before, when they were in health: and though they cannot do as they would, nay, it may be for pain speak one word as he requireth, yet if they have done any thing in truth before, that he would now in this time of their need remember that, and them for it, and so no doubt he will. And this is a singular fruit of those that neglect not the time of prayer and of God's service when they may, that they shall be remembered for it hereafter, and for that which they have done before, when for the time present they shall be able to do nothing: as David when he was fight could not always pray as he would, and as his need required, but he desireth them to pray that God would remember that which he had prayed before, when he was able to do it.  
It followeth: And turn thy  offerings into ashes. 
The second part of this verse.  This is the second part of the verse, where they pray, that God would turn his  offerings into ashes, that is, that God would some ways declare that he had heard his prayer, and received his services: for where he speaketh of sacrifices, it was according to the manner of God's service in those days, where they did so offer, but these were not without prayer, as we see in the fourth verse in this Psalm. By which prayer they sought to God, that those sins for which they did offer sacrifices, might be pardoned in the death of Christ, whereof those sacrifices, especially whole burnt offerings were a type and figure, to show that Christ should wholly offer up himself to God for us. Therefore it is said, that the Priest when they brought their sacrifices, 
Levit. 4.20.26.31.35.  should make an atonement for them, that is, pray to God for them to forgive them. So that though he nameth only sacrifices, yet he meaneth prayer, and other services done according to the word. And when they pray that God would turn them into  ashes, that is, consume them with fire, as it were sent from heaven, 
God turned the sacrifices of Aaron into ashes.  he hath respect to that that God had done before, thereby testifying that he did accept of their sacrifices and prayers. For thus did he to Aaron when he was first consecrated to the office of the Priesthood: That the glory of the Lord appeared to all the people, 
Levit. 9.23.  and there came a fire out from the Lord, and consumed upon the alter the  offering and the fat: which when the people saw, they gave thanks, and fell on their faces. Thus when the sacrifice was laid upon the altar, fire came from the Lord, and consumed it; and so the people when they saw it, gave thanks: for by this sign they did see, that God did allow of the sacrifice of Aaron, and of his Priesthood. So they desire of God, that he would some way show that he had heard the prayer of the King.  

And of Solomon.  So again when Solomon dedicated the temple, & had made a long and zealous prayer for all those that should pray in that house, 
2. Chron. 7.1.  and had prepared a sacrifice to be offered: Fire came from heaven, and consumed the  offering, and the glory of the Lord filled the temple: so that by this sign God did show to them all, that he had heard the prayer of Solomon, for the hallowing of that house to be the house of prayer for all nations. And to conclude this point, 
And of Elijah.  when the Prophet Elijah in the days of king Ahab in great zeal to call the people from their idolatry, caused all the Priests of Baal to be gathered together, 
1. King. 18.20.  and they had two bullocks to be offered, one for them, and another for himself, and there should be no fire put to the offerings, but that God that should send fire from heaven upon them, should be taken to be the true God and worshipped of them. The Priests of Baal because they were many began first, and continued crying to him for fire until noon, and could not be heard. Elijah at the time of the evening sacrifice, prepared his, and caused ditches to be made round about the altar, and to be filled with water, and then he prayed unto God, and the fire of the Lord fell, and consumed the  offering, and the wood and the stones & the dust, and licked up the water in the ditch: and when the people saw it, they fell on their faces, and said the Lord is God, the Lord is God. Thus the Lord also in those days by this token did apparently show, that he had heard the prayer of his servant the Prophet. Having then respect unto these things (which were well known to them that were acquainted with the Scripture) he teacheth them to pray, that as in former days he did sufficiently declare, that he had received the sacrifices, and heard the prayers of his people, when with fire from heaven he did turn the  offerings into ashes: so he would now, or in his good time, some way or other testify that he had heard the prayer of the King: but the time will not suffer me to go any further.   

THE TENTH SERMON upon the third verse.  And turn thy  offerings into ashes. Selah. 
WE heard the last day the meaning of these words, 
They pray that God would show that he had heard his prayers.  and the reason of this kind of speech, that they desire the Lord, to turn his  offerings into ashes. The thing that they pray for is this, that God would some way show that he had heard his prayers. He did not then so pray, as though he cared not whether he was heard or no, resting in the bare work of prayer: but he was very desirous that God would hear him, so that he willeth them to pray, that God would show it to him and them, that he had heard them in deed. It is not enough then for us to pray unto God, and to believe that he doth hear us; but to wait upon him for the performance thereof, and to be desirous to see it: so shall we be comforted, and God shall be praised. Many come hither to the Church so carelessly to pray, that when all is done, they do not so much as know what hath been prayed for; so far are they from this, of desiring to see, or marking how their prayers are heard: and so either they receive nothing, or if they do, they see it not; or if they see it, they do not observe and mark it, to be thankful unto God, and to be confirmed thereby in hope of his goodness for the time to come. David prayeth in this faith, that he doubted not but that God would hear him, and so desireth them to pray, that he would show it to him sensibly and plainly as he did to those whose sacrifices he consumed with fire, and turned into ashes, by causing it to come down from heaven upon them. 
We must so pray that we be desirous to see that God hath heard our prayers.  So must we do in all things that we pray for, not only believe that God will hear us according to his promises, but also pray him, that he would some way in his good time evidently show by the event, that he hath heard us. When we put up our suits unto princes and great men, if they say they shall be granted, we never leave, until we have the things that we sue for, or that there be some act done for us, that it may appear that they have heard us in deed. The Lord hath commanded us to ask, and hath made a promise that he will give, 
Matth. 7.7.  saying, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. Say then that we have asked of God and sought unto him, and that we believe also that we shall receive from him according to our ask; let us then come again unto him the second time, that either by granting the thing, or some thing for it, or supplying the want of it, or some way or other as it shall please him, that we might see that he hath heard us.  

And namely, that he hath heard the prayers of all for this plague.  As for example (and this very time doth put us in mind of it) we have prayed long and often for the removing of this grievous visitation of the pestilence: God no doubt hath heard so many all this time as have called upon him in truth, & have departed from iniquity; and he doth well remember what they have said and done unto him, and he will in time bless them for it accordingly: this is that that all of us should believe. But we must now with new suits and supplications second these prayers of ours, to this effect, that God would show us that he hath heard us; either by causing this contagion and mortality to cease, or some way extending favour unto us in it. And we must desire to be partakers of the prayers of our brethren, that by the benefit of their prayers, we might see that God hath heard us; as David here was desirous and willed the people to pray for him to that end. And as they do thus pray for the King, that God would show that he had heard his prayers; so we also are to pray for them that are in trouble, and namely under this hand of God, that he would show to them that he hath heard their prayers. 
They that pray for fashion and coldly, cannot thus do.  All they that pray coldly and for fashion, and so care not whether they be heard or no, or mark not what they have prayed for, but utter words of custom without desiring or feeling, cannot with any comfort make this second prayer for any thing, namely, that God would show them that he hath heard their prayers. But all those that pray in the inward sense and feeling of their wants, and in the faith of God's promises, and so not only know what they pray, but are desirous to have their requests granted, and look for the fulfilling of them; when they have prayed most earnestly, they must come again unto God the second and third time, and desire him that he would show by effect, that he hath heard their prayers. Seeing then that God is the hearer of prayers, as David calleth him, O thou that hearest the prayer, 
Psalm. 65.2.  to thee shall all flesh come; and he hath made many promises to those that seek unto him in their need, that they shall not return away empty: let us never cease calling upon him both for the taking away of this great judgement, and for all things that we want, until he show, that he hath heard our prayers: so shall we see it in the end, as this people did, for in the next Psalm they give thanks for that which here they pray for.  
Now whereas he teacheth them thus to pray, 
That we might see how God heareth our prayers, we must mark● what followeth upon them.  that God would some way, as it pleased him, declare that he had heard their prayers; it was meet and convenient, and this must necessarily be presumed, that after prayers they should wait upon God, and mark the course of his providence, and consider what should follow, that so thereby they might believe that God had heard them in deed. Else it might well come to pass, that God for his part should sufficiently show that he had heard him, but they should not regard it, and so they should make this prayer in vain, that he would show that he heard heard him, for he hath done it already, but they see it not. For to make this point more plain in that very comparison that is here used, if when the sacrifice was offered, and God did with fire from heaven burn it up clean, and so turn it into ashes, as he did it to Aaron, to Solomon, & to Elijah, as we have seen before; he that was there present being blind could not see it, or if he turned himself from it another way. So if we be wilfully or carelessly blind in the works of God, & do not mark what followeth upon our prayers, good or evil; we shall use this prayer in vain, to pray that God would show that he hath heard our prayers; for he hath done it sufficiently, but we do not regard it. Therefore it is meet for all men not only to know and to weigh what they pray for, and to mark it well, and to think of it afterwards; but to wait upon God for the same, and to consider what followeth, that so they may see how God heareth them. For as when a man putteth up a supplication to the King, he is not quiet then, but his mind is running as we say, upon it, and he is very inquisitive what is done in that matter, and he marketh all things that follow, to see whether they make with him or against him, that so he might see whether it be graciously received or no: So ought we to do in our prayers unto God, have our minds, as it were linger after the things prayed for, and mark how every thing that followeth, may put us in hope that God hath heard us. And this is that that David professeth of himself in his prayer. 
Psalm. 5.3.  Hear my voice in the morning, O Lord, for in the morning will I direct me unto thee, and I will wait: where he saith, that he would do as suitors do; they put up their suit, and then give their attendance for an answer; so he would pray to God speedily and carefully, and then he would consider what followed, that so he might see how God did hear him.  

Thus should we do, when we pray at morning, and at evening. Psal. 40.1.  So must we all do, when we have prayed to God for any thing, we must wait upon him, and consider what followeth. And David confesseth that in so doing, he did see plainly, that God had heard him. For so he saith, I waited patiently for the Lord, and he inclined unto me, and heard my cry: and so shall we do, if we continue to pray unto him, and wait upon him. So that when we pray to God in the morning, we should consider how things fall out all the day after, well or ill, that we might see how God in bestowing many blessings upon us hath heard our prayers. Likewise at night when we go to bed, and pray to God, that he would defend us from dangers, and give us quiet rest, and we awake in the morning, and have our strength renewed for the works of our calling, and all things well within the doors and without; these things though they be ordinary, we should well mark, that so we might see and confess, that God did hear our prayers, and so be thankful unto him for the same. And so in all journeys that we take in hand, or matters that we go about, wherein we have commended our ways unto God, as we should always do because upon his blessing dependeth the success of all things, we should mark how they succeed and prosper with us, that so we might see how he hath turned our  offerings into ashes, that is, how he heareth our prayers. So likewise for this sickness, 
And in all the prayers that are and have been made for this pestilence.  that hath been a long time amongst us; we have prayed unto God to be merciful unto us in it, and to show us some token of his favour: and we are desirous also to see that he hath heard our prayers: now then let us consider if the extremity of it be stayed from increasing any where, or if it be kept out from many places, where it was likely that it should come, as out of this country, and out of this town; that so we might confess to the glory of God, and our own comfort, that God hath heard our prayers. And this is one special use of the news, that we hear weekly from London, Norwich, and other places infected, how many died this week, how many the last; how many of the plague, and how many of other diseases; how many parishes infected, and how many are clear, that so we might see from week to week, and from day to day, that the Lord heareth our prayers, that so by experience we might be moved still to call upon him for that that remaineth. 
Or when we pray in the Church for any that lie sick.  So when we have prayed here in the Church for any particular person (as we have done for divers, and do daily) whereof some have been at death's door, and yet have been recovered; we should have kept a register of them, and have marked them a great deal better than we have done: and it had been happy for us at this time if we had done so, that so we might have by great experience been confirmed in the truth of this, that God doth hear our prayers. And to be short, if any of us have been in poverty, or in any want, and have prayed to God to help us; then we must mark and consider, how he stirreth up some to have a care of us, 
Or who have been in poverty, or in any need. Rom. 1.20.  and how some do pity us, or any way how we be provided for; and thus wisely observe all Gods dealing according to our prayers in every estate of ours. That as the invisible things of God, as his eternal wisdom and power, and mercy, and truth are to be seen in the government of the world & are in his creatures as it were written in great capital letters for the most ignorant to see and read, to leave them without excuse, so we might in the same wisely discern and see them, and be accordingly affected with the same to believe in him, and to be thankful unto him, that thus from time to time showeth that he doth hear our prayers. And truly if we had thus done all the days of our life, and in every thing that we have prayed for; we might have seen better than now we do, or can do, how many times God hath heard us, for ourselves, and for others, day & night, at home and abroad, 
Then might we often have seen how God did hear our prayers.  in the Church and in our houses. And for want of this diligent observation, (the more is our loss, and the greater should be our grief) though God hath done many great things at our prayers, and hath declared by blessed events that he hath heard us, yet we have not considered of it, and so have not seen it; and so do want the comfort of this that they do pray for here, even that God would turn their  offerings into ashes, that is, show that he did hear their prayers.  
Now that we might come to a more conscionable practice of this, we may consider what will follow: first of all, when we do desire to have our prayers heard, and will accordingly mark the dealing of God towards us, 
If we mark how God heareth our prayers, we shall the more esteem of the benefits that we receive. Psalm. 21.3.  it will come to pass that we shall greatly esteem of those benefits that are thus bestowed upon us, and be much affected with them; and so we shall be the more thankful to God for them. For though we ought highly to esteem and make great account of the goodness of God in the benefits that he bestoweth upon us unasked, in that he preventeth us with his liberal blessings, as the Psalmist saith; and I cannot tell whether we should not do it a great deal more: yet such is our nature for the most part, that we esteem of things the more, the more hardly that we come by them, and the more pains that we take for them. Hereupon it cometh to pass, that when we have prayed earnestly unto God, and so have gotten things that way, and have taken some pains for them, then shall we think ourselves the more beholding to God for them. Even as when a man hath obtained a thing by long suit, and it hath cost him much, then if it be granted to him at the last, he will esteem of the thing the more, and think himself the more beholding to him that hath granted it. Therefore we ourselves when in the morning we pray to God to bless us in his ways that day, and to prosper us in all our actions, and then observe how the Lord preserveth us from much evil that might befall us, and doth much good to us, that we were unworthy of; shall we not greatly rejoice in this goodness of his, and be thankful unto him for the same? And likewise at night when we commend our bodies and souls, and all that we have to his blessed protection, that he would keep us waking and sleeping; and find in the morning that he hath done so indeed; shall we not in the observation of this merciful providence of God towards us, be confirmed in his goodness to be thankful unto him for it? And so in any trouble and danger that we shall be in much more, wherein we do pray to him to preserve and bless us; 
As in this time of the plague.  as when we pray to him in this deadly sickness of the plague, for some favour in it; and then mark how things fall out, that they are better rather than worse, and so therein see the goodness of God towards ourselves and others; shall we not rejoice in God's deliverance, and be so much the more thankful unto him for the same? Even as we see David and this people do here: for they are not only thankful to God for it, but they say, that they do greatly rejoice that God had heard their prayers. 
Psal. 21.1, 2.  The King shall rejoice in thy strength, O Lord, yea how greatly shall he rejoice in thy salvation? for thou hast given him his hearts desire, and hast not denied him the request of his lips. And so did that godly woman Hannah the wife of Elkanah, when she prayed in the temple for a son, and God gave her one, for she went home and presently conceived, though she had been barren a long time before; she did so mark the issue and what followed upon her prayers, and the prayers of Hely the Priest for her, that she confesseth to him, that God had given her that that she desired, saying, O my Lord, 
1. Sam. 1.36.  I am the woman that stood with thee here praying, I prayed for this child, and the Lord hath given me my desire: and therefore she did not only consecrate him unto God; as the best gift that she could bestow upon him, but maketh a solemn thanksgiving unto God for him, and in the same she confesseth that she did esteem of him, as if she had had seven, saying, 
Chapt. 2.1. Vers. 5.  My heart rejoiceth in the Lord, my heart rejoiceth in the Lord, etc. And then after, They that were full, are hired forth for bread, and the hungry are no more hired; so that the barren hath borne seven, and she that had many children is feeble. See what estimation of God's benefits, and thankfulness to him for the same, followeth upon the diligent observation of them after our prayers. Whereas on the contrary when we neglect this; many great things, which God giveth us, either we regard not at all, or at the least not as we should, and so God hath not that praise from us for them, that is due.  

By this observation we shall grow in hope of God's goodness for the time to come. Rom. 5.4.5.  Secondarily, by this observation of Gods dealing towards us after our prayers, it will come to pass, that we shall grow in faith and hope of God's goodness towards us for the time to come; and so we shall be emboldened to pray to him afterwards, because we have seen and marked how he hath heard us before. For (as the Apostle saith) experience breedeth hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost: that is, former experience shall confirm us in God's love, and so give that hope for the time to come, that confoundeth not. And truly if we had marked all our former experience this way public and private, how many times, and for what God hath heard our prayers; what great hope might we have had of it now in this time of our need? When we could have said, 
1. Sam. 17.37.  as David did, God that delivered me from the paw of the lion, and from the paw of the bear, will deliver me from this uncircumcised Philistim: that is, God that hath heard me at such and such a time, I hope will hear me now. But for want of this we are new to seek in any great danger, as though God had never given us any thing at our prayers before: and that maketh us also to have so little hope now. 
And by the same we shall confirm others in their hope.  Thirdly, we shall be able to confirm others also by our own experience, and encourage them to call upon God with good hope by our own example: for we shall be able to say unto them, that we have observed how God hath dealt with us in the like case of theirs: and this shall be no small comfort to them to hear it: or to ourselves from others, to hear at their mouth, how God hath dealt with them in former times. And so doth David to this end speak to other of his own experience which he had gotten, by marking how God dealt with him after his prayers; when he saith, This poor man cried, and the Lord heard him, and saved him out of all his troubles. And a little before: 
Psal. 34.6. Vers. 4.  I sought the Lord, and he heard me, yea he delivered me out of my fear: they shall look to him, and run to him, and their faces shall not be ashamed, saying, This poor man cried, and the Lord heard him. We see how confidently he speaketh unto others, and assureth them, that if they pray to God, he will hear them: for he had well marked how the Lord had so dealt with him before. Let us then in all things wherein we have prayed unto God, so mark his dealing towards us, that we may see how he hath turned our  offerings into ashes, that is, how he hath declared unto us, that he hath heard our prayers, that so we may rejoice in God's benefits the more, and he may be praised for them, and ourselves and others be confirmed in hope by experience through them.  
Turn thy  offerings into ashes. Lastly, concerning these words, whereas in them he teacheth generally to pray, 
We must not limit the hearing of our prayers to any one particular thing.  that God would show that he had heard his prayers, and doth not limit it to any particular thing, as to say, show it, by doing so and so: but that concerning the things that be prayed for, he desireth that he would show which way it pleaseth him, that he had heard them, and that he and they might as evidently see it, as those did who had their sacrifices consumed with fire from heaven: It teacheth us, that in all outward things especially, we should not tie the favour of God, and the hearing of our prayers to any one special thing, as to say, If God would give me such a thing, that I have prayed for, or deal so and so with me, I would believe that he had heard my prayers, but until I have that, I cannot be persuaded of it. For in all things we ought to pray, that God would give us such and such things, so far forth as it is his holy will, as he knoweth it to be good for us, and for his glory: and with these conditions also must we pray for others. So than if the Lord see it not expedient for us, and so do not give it us at all, or when we would have it, or in that manner that we would: yet we must desire this, that he would some way show that he hath heard our prayers: by giving us minds ready to submit our wills unto his, & patience to bear things; and that he would give us some thing else for recompense or supply of it, and that he would turn all to our good, and that we might also see it to be so; and this must be sufficient for all. 
Rom. 8.26.  For we many times know not what to pray, as we ought, but the spirit of God in us maketh request then for us unto God with sighs and groans, which cannot be expressed: and the Lord who is the searcher of the hearts, 
For God will give not according to that that we name, but that his spirit in us meaneth.  knoweth what is the meaning of the Spirit, for it maketh request for the Saints, according to that that they asked or named, which in temptation themselves knew not well, but according to the meaning of the spirit in them. For even as those that are sick of some hot pestilent burning fever, or some other disease that distempereth their brain; when they ask any thing, those that attend upon them will not give them that which they have named, but some other thing in steed of it, which is better for them in that case; and in so doing they give them according to their meaning, for they did mean that that was best for them, though they erred then through distemperature or ignorance in the particular; and so when they are well, and can judge of things, themselves will confess: So doth the Lord deal with his servants, & so must we be contented to be ordered by the Lord, that whatsoever we ask he would give us that which he knoweth to be best for us, and so give us according to the meaning of his spirit in us, that so we may see that he hath heard our prayers.  

2. Cor. 12.8.  Saint Paul prayed three times that the messenger of Satan which buffeted him, might departed away from him; and the Lord heard his prayers: but how? he gave him this answer; My grace is sufficient for thee, 
Vers. 9  for my power is made perfect through weakness. So that when in all temptations of the devil he held out in a good course, and God did uphold him in his weakness, 
As he did to the Apostle Paul.  that he was not overthrown; though the messenger of Satan did not departed from him, according to that which he had named in his prayers; yet he saw well enough, that God had heard his prayers, by giving him strength against him. This is worthy to be diligently observed, because we are given wholly to tie the hearing of our prayers unto the receiving of that particular we ask, and cannot for the most part otherwise discern of it: as for example, if we ask health and wealth, and God give them, then will we believe that he hath heard our prayers, and otherwise not: whereas the Lord may no less show that he hath heard our prayers, and deny us both of them; when he shall give us minds contented with our estate, and to wait upon his blessed will in all our wants. We have now a long time prayed unto God for this sickness and mortality, and we desire to see that God hath heard our prayers: and so we may also, though it be not lessened, but increased; yea, though it should come among us, and be upon our own bodies. 
So will he do in this visitation of the Plague.  For in that he hath not begun with us at the first, according to our deserts, nor is come unto us with this visitation as yet, but showeth himself slow to anger, and useth great patience towards us; yea, that he daily warneth us by the harms of others, and not maketh us a spectacle unto others, therein he hath sufficiently showed that he hath heard our prayers. And now further if he should come and deal with us in our own bodies, and then with all should give us grace to profit by it, to amendment of life, if he should also give us patience; yea, if he should take us away in this plague, and should assure us in the midst of all pains and fears of death, of the forgiveness of all our sins, and give us good hope of everlasting life, and of the resurrection of our bodies, that when we give up the Ghost, we might boldly say, Father into thy hands I commend my spirit: might we not be well assured by these, that God had heard our prayers? Therefore if affliction and trouble do come, let us see how we profit by it, and what patience God giveth, and so accordingly be assured that God hath heard our prayers. And that the Lord in mercy will thus deal with us, we may be assured of it, so many as pray to him aright: and this must be sufficient for us, and a sure token that God hath heard our prayers, that we might be thankful to him for it. Therefore let us not cease praying unto him night and day, not doubting but that God in his good time will turn our  offerings into ashes, that is, some way or other show, that he hath heard our prayers to his glory, and the comfort of ourselves and of our brethren.  

Selah. The use of it for music.  Selah. The Hebrew word retained in the Latin and English translations (for the Greek hath it not) used for the most part only in the Psalms, which were made to be sung in the temple, noteth a vehement lifting up of the voice, and especially thereby also a contention and affection of the mind; so that the Musicians when they came to this word, (which was unto them as a direction in Music) did not so much sing it or say it, as we do now: but letting it pass thereby did know that they should lift up their voices on high, to that end, that thereby their minds, and the minds of others might be moved with that that was then sung, according to the matter thereof. And so it was a note of some change in the music, and thereby also in the minds: even as we when we speak of any weighty matter we put in some note of exclamation, or word to stir them up to attention, and to mark it diligently; as our Saviour Christ in the Gospel often in such cases, and to this end useth this word. Behold. So was this word used to stir up their voices, and thereby to stir up their minds. That kind of music that was then used in the temple (for which this was written) is now ceased with the rest of that Levitical kind of service, 
And for the affections of the mind.  and so there is no more use of it that way: yet still it is carefully retained in the text, and there is good use of it in the Church: for it serveth to the stirring up of the mind with some special affection unto that whereunto it is affixed: which affection must always be according to the matter contained in those words, whereunto this is adjoined. And therefore it noteth out not any one special affection of the mind, as some interjections do, but divers, and generally all kind whatsoever, which must be in us diversly according to the matter. As in the third Psalm it is used three times, for three several affections, according to that that is said there: 
Psalm. 3.2.  as Many say to my soul, there is no help for him in his God. Selah. As if he should say, O what a great calamity or cross is that? I am greatly affected with that, and would have others to be so too, and pity me thereafter. 
Verse 4.  And, I did call unto the Lord with my voice, and he did hear me out of his holy mountain. Selah. They said God had forsaken him, but he prayed unto God, and God heard him, and then he addeth Selah, as if he had said, Oh what a good God is that? and how is that to be marked? And lastly, in the same Psalm, Salvation belongeth unto the Lord, 
Verse 8.  and thy blessing is upon thy people. Selah. As if he had said, God only can save, and he saveth his people: and then affixeth, Selah. As if he had said, Oh what a blessed thing is that? and how should we therefore put our trust in him?  
So here, when David had willed them to pray, that God would remember his prayers, and show that he had heard them; he addeth, Selah, to stir up their minds and his own: Theirs, that they might pray this earnestly for him, and know that he had great need of it, for he commended it unto them with some feeling: and he knew that it was a great thing to offer up any thing to God, that should be acceptable unto him, if we consider his excellency, and our own unworthiness: And for himself, that he would esteem this as a great benefit, if the Lord would show that he had heard his prayers; even as he confesseth in the next Psalm. 
Psalm. 21.2.  Thou hast given him his hearts desire, and hast not denied him the request of his lips: where he doth also add this note, Selah: to show, that as before they did earnestly pray for it, so now they should be greatly affected in thanksgiving with it: and as they had a feeling of their want in praying for it, so they should have of the goodness of God, in giving thanks for the same: and so both in the one, and in the other to have their minds specially moved with that they said. Generally wheresoever this is used, 
The general use of this word.  we must carefully mark it, and make some good use of it, according to the matter where it is used: For though the whole Scripture be excellent in itself, and in every part of it, as being given by the inspiration of the holy Ghost, 
2. Tim. 3.16.  and is profitable to teach, to convince, to correct, and to instruct in righteousness; that the man of God may be absolute, being made perfect unto all good works: yet some parts have more special use to us in some cases than other; and therefore some are commended unto us with the title of excellency; as all the Psalms commonly called of degrees: 
Psalm. 120.1.  or as others read it, of excellencies, because in that shortness they contain some excellent matter. So also in the same Psalm some part may be of greater use, and of more note and observation for some causes, than some other part of the same: as here in this Psalm, though he commended the whole Psalm unto them, and whole matter of the same, as appeareth by the title and inscription of the same, and the whole discourse of it: yet in it, the matter of this verse he doth specially commend unto them for some causes, with this mark or note (than well known because it was in great use) when he addeth, Selah. So also in another Psalm, David commendeth one thing unto them with a double note: 
Psalm. 9 16. Higgaion. Selah.  as when he saith. The Lord is known by executing judgement, the wicked is snared in the work of his own hands. Higgaion. Selah. This Psalm was made as a solemn thanksgiving for the conquest he had over the proud Philistim Goliath, as appeareth in the title: therefore when he cometh to this, to show how the Lord was known by executing judgement upon him, and even this judgement, that he was snared in the work of his own hands (as many other wicked men are) for he was slain in that combat by little David, and that without armour, even with a stone and a sling, as it were with the hand of God miraculously; in that combat I say, whereunto he had proudly challenged all the host of the Israelites, with blasphemous words, tending to the dishonour of God: he addeth these two notes, Higgaion: that is, This is worthy to be meditated upon, and thought seriously on of all men, that the wicked are snared in the works of their own hands. Selah: As if he had said; yea in deed, this is worthy most seriously and with great affection to be thought upon. But we shall make further use of this doctrine hereafter.   

THE ELEVENTH SERMON upon the third verse. Selah.  
WE heard the last day, the meaning of this word, 
By Selah, here they were stirred up to the affections of Prayer.  namely that it served to note out some special affection, according to the matter where it was used. We are then now to consider what special affections were in him, and should be in the people here: and so what is and was the use of it in this place. Generally it being joined unto a prayer, they were to have the affections meet for prayer, and for this thing that here they prayed for. Therefore the special affections that ought to be in the people, when they prayed thus, were these, or such like. First, when he willeth them to pray, that God would hear his prayers, and show that he did so, and then addeth, Selah, a note of affection, or stirring up of the mind; it was to teach them, 
As namely to pray earnestly.  that he would have them affected with it, to pray for it earnestly. And in requiring this earnestness here, his meaning was not, that they should be cold in the former, and negligent: but here he required a special fervency of the spirit; that after a special manner they would pray that God would hear his prayers, and declare it. By which example we learn, that though we ought always to pray from our hearts, and never with the tongue only, as many do, and have done: not only in Popery, when if they had said a certain number of prayers, it was thought sufficient, though they knew not what they said, it being in an unknown tongue, and so could not possibly have any desire at all unto that which they prayed for; and so that was verified of them that Christ speaketh of in the Gospel; 
Matth. 15.8.  This people draweth near unto me with their lips, but their heart is far from me: but also in these days, when many though they say, Amen, at the end of prayers, yet have had their mind occupied about other matters, and so though their tongue hath spoken, yet their minds have desired nothing: 
John 4.24.  whereas God is a spirit, and will be worshipped in our spirits: and he is the searcher of the hearts, which when it is prepared, than he heareth, as it is said, thou preparest the heart, 
Psalm. 10.17. Psalm. 57.7.  and bendest thine ear thereto. So that whensoever we pray, we must say as the Prophet doth, My heart is prepared, my heart is prepared O God, I will sing and give thanks. Therefore we must not come rashly to prayer and unadvisedly on the sudden, but prepare our hearts beforehand; as Christ teacheth us in that form of his, O our Father, which art in Heaven, &c: willing us to consider of God's fatherly love, and of his almighty power, and so pray to him, as to one whom we are persuaded is most willing and able to hear and help us.  

Greater earnestness is requisite in some part of the prayer, then of other. Ephes. 6.18.  And though we must always thus pray, if we will be heard; yet we are to strive with our affections in prayer: and as something shall be more material for us, and we stand in more need of it; so there, and for that, to pray more earnestly: and as we must continually strive with our own dullness in prayer, and as the Apostle saith, watch thereunto; so we must offer violence as it were to ourselves in such things as do most concern us. So that our prayers must not flow from us like a still stream, which is always like itself, and never standeth still like a pool: so we must not have always the like desires in prayer; yea, though they be desires of the heart in deed, and the heart be truly moved with it, and not stand still senseless and dead in the affections of it, like a lake which is without motion: (which yet it were well, if all men could come unto: and it is a great work of the spirit, if we can do so) but our hearts in prayer must be working, like the great Ocean Sea, that sometimes cometh with great billows, so that it bringeth up things that are at the bottom of it. So we according to our special need, and the necessity of others, that we pray for, must stir up the least desire that we have, even from the bottom of our hearts: and though our hearts were moved before, yet when we come to such a thing, they must be moved a great deal more; that God may see how earnestly we desire them, that so he may fulfil them.  
And this we must do, not only in our private prayers, 
And that is true, not only of private prayer, but of public.  according to that that we stand in need of (as we all find, that we need something more than other) for that we must be most importunate, though we must always pray earnestly. But also in the public prayers of the Church (as these of the people were) as we must always during the time of prayer, mark diligently what is said, and have not only our mind occupied about it, but our desires going with his words, that prayeth, as it were, step by step: that thus they may all wait upon him, and as it were hang upon his mouth (as it is said the people did upon our Saviour Christ) but when there is any special thing prayed for, which concerneth us nearly, 
Luk. 19.48.  or any of ours, or the glory of God, and Church of Christ; there to stir up our minds with some more earnest desire to call upon God for it: and as it were to say, Selah: that is, Oh that God would grant that: so would it come to pass, that God would give us our desire, 
Luk. 1.53.  as he hath promised to fill the hungry soul with good things. But for want of this, because by the coldness of our desires, it appeareth that we do not esteem of them, or but smally regard them, therefore we have them not. And this is that that the Apostle speaketh of to the Romans; I beseech you, 
Rom. 15.30.  that you would strive with me by prayer to God for me; and to the Corinthians also, saying, So that ye labour together in prayer for us: 
2. Cor. 1.11.  where he compareth prayer unto labouring and striving: Therefore as when we strive for any matter of moment, we will always put to our strength, that we may do our best that we can; but yet sometimes we will put to all our strength, 
As our Saviour Christ did before he came to the cross.  and strain ourselves to the uttermost, that we might prevail: so we in our prayers, though we must always be earnest, yet in somethings we must stretch out our affections unto the full. And so it is said of our Lord and Saviour jesus Christ, both before, and when he was upon the cross, as it is set down in the Gospel; He prayed, Father if thou wilt, take away this cup from me. 
Luk. 22.42.  Nevertheless, not my will but thine be done: and being in an agony, he prayed more earnestly; and his sweat was like drops of blood, trickling down to the ground. Where it is said, that he was in an agony, that is, in a great conflict of the mind with the wrath of God, as appeared by the bloody sweat that came from his precious b die, when he kneeled upon the cold ground, and so he prayed the more earnestly. He prayed always in the spirit, but in this distress of body and mind he enlarged his affections: as appeareth also by his words, when three times he prayed, that if it were possible, that cup might pass away from him.  

Chap. 23.46. And after that manner he prayed upon the cross.  So afterwards when he was upon the cross, he cried with a loud voice, Father into thy hands I commend my spirit: and when he had thus said, he gave up the ghost. Thus being at the last gasp, as we say, he strained himself to the uttermost not only in body but in mind, and so earnestly prayed, and declared his earnestness with the loud cry that he made, that with it he spent all his strength in soul and body, so that at the end of his prayer he gave up the ghost, and died praying. So must we always watch in prayer, as Paul speaketh, that is, watch over our affections, 
Ephes. 6.18.  that as any thing seemeth more needful, so we more earnestly desire that. As if we had many suits to a Nobleman, and something did specially concern us, and wherein consisted (as we say) our making or marring, we would move him most earnestly in that: and as we would desire him to remember us in all things, so most of all, and especially in such a thing. So doth David here, he willeth the people to pray for him, that God would send him help, and strengthen him against his enemies; yea & that God would hear his prayers, and declare by the event, that he had done so indeed: and then he addeth, Selah: as if he had said, Oh, I pray you remember that especially, and do not forget above all other to pray, that God would some ways declare, that he hath heard our prayers. So must we do in all things when we pray to God. 
Thus must we pray for this Plague.  As now we have many things to pray for, but among them this is the chiefest, that we thus weekly twice in one day meet for, even to pray to God that he would forgive us our sins, and be reconciled unto us through the blood of his son, and so stay in his blessed time this heavy hand, that so long, and in so many places, to the loss and destruction of so many thousands hath lain grievously and uncomfortably upon us: Unto these prayers of ours, and when we come to this one thing, must be added Selah, that is, every one must pray for this most earnestly. For our Saviour Christ hath taught us by the parable of the wicked judge, what importunity of earnest prayer can do; 
Luk. 18.7.  even that God will hear them that thus cry unto him day and night, though he defer for a time. Therefore let us stir up our affections, and by how much the benefit of health is the longer a coming, and we most unworthy of it; by so much let us pray most earnestly: and let us do as Christ jesus did; that is, seeing we are in distress, let us pray more earnestly: as David saith also of himself, when he was in great troubles, and could not tell how to get out of them; 
Psalm. 130.1.  Out of the deep places have I cried unto thee O Lord, Lord hear my voice. So that as a man if he were fallen into a great pit or well, and could not tell how to get out, he would not only call and cry for help, but he would strain his voice, as much as he could: So let us in this forlorn hope, and desperate estate of ours, not only pray to God, but strain all our desires to the uttermost. Those that use to sleep at prayers, or talk, or have their minds otherwise occupied; this doctrine and the practice of it cannot concern them one whit, but those that are devout in prayer, and the most devout of all, that they would learn this, as occasion shall serve, to show their devotion in prayer to the uttermost, and not think that always one kind of devotion is sufficient.  
Secondarily, when he teacheth them thus to pray, that God would show that he had favourably accepted his prayers, 
We must think it a very hard thing to do any service, so as God may accept of it.  offerings, and all services that he had done to him, and then addeth, Selah. This note of stirring up the affection, it was to show how he thought of this thing, even that it was a great thing to do any service, or to offer up any prayers, that might be acceptable unto God: therefore that it might be so, that is, well pleasing in his eyes, it was to be commended unto him again and again. And truly thus must we think of the service of God, and we shall find, that if we consider rightly the high majesty of God, and what is meet for him on the one side, and then our own unworthiness and insufficiency to bring any thing at all unto him on the other side; we must needs confess, that it is a very hard thing to do any thing after that manner, that he may vouchsafe once to regard it. Every thing is not meet for him, it must be agreeable unto his word, otherwise he refuseth our will-worship, and saith, Who hath required these things at your hands? 
Isai. 1.12.  So then we must not obtrude unto him our own blind devotions as they did in the time of Popery. Besides, we must do all things after that manner that he hath prescribed in his word, with pure consciences, 
1. Tim. 2.8. 2. Tim. 2.19.  and lift pure hands in all places, as the Apostle saith, and he that calleth upon the name of the Lord, let him departed from iniquity; for God heareth not sinners, as the blind man in the Gospel said, 
john 9 31.  but if any be a worshipper of him, and doth his will, him he heareth. And for want of this he refused the very sacrifices and oblations of the jews, yea their solemn fastings, as we may see in the Prophet: and namely in the Prophet Esay. 
Jsa. 1.11.  What have I to do with the multitude of your sacrifices (saith the Lord) I am full of the  offerings of rams, and of the fat of fed beasts; and I desire not the blood of bullocks; bring no more oblations in vain: Incense is an abomination unto me, I cannot suffer your new Moons, nor Sabbaths, nor solemn days; they are a burden unto me, and I am weary to bear them: and so forth as followeth in that place, and after he showeth the cause of it, that their lives were ungodly, and so they offered them with an ill conscience: and therefore he addeth: Wash you, make you clean, take away the evil of your works, cease to do evil, and so forth. So then we must be of this mind, 
Therefore therein we must use all diligence and preparation.  that it is a very hard thing to serve God, as we should, and therefore in all parts of his worship we must use great diligence, that they may be done in that manner, that he may favourably accept them. As now thus to come to the Church weekly (as we do) to serve him in hearing of his word, in prayer and fasting, are things commanded of God: but to do them so, as God may receive them favourably, and bless us for them, and to be assured of it, this is a great thing; and every one must strive to do them so, as God may graciously receive them at their hands. We must be far then from that Prophet's mind, which is in some, to think so basely of God, and of his service, that every thing should be good enough for him, and that he must needs accept all things at our hands, and so care not how we do them: as how we pray, how we hear his word, how we receive his Sacraments, etc. Doth not our Saviour Christ say, Take heed how you hear? 
Luk. 8.18.  to show that all kind of hearing is not sufficient, unless we hear his word as we should: and, He that hath ears to hear, let him hear, that is, as he should; namely, diligently and carefully: and as the Apostle saith, Let him be swift to hear. 
Jam. 1.19.  So that in nothing we are to use so much diligence and preparation, as in the service of God, that it may be accepted.  
This lesson doth Solomon teach us very well in the book of the Preacher, in these words: Take heed to thy foot, 
Eccles. 4.17.  when thou interest into the house of God, and be more near to hear, than to give the sacrifice of fools; for they know not that they do evil. Where by the feet he meaneth the affections of the mind, for as the one carry the body, so do the other the mind and body. Therefore saith he, 
It is not sufficient to come to the church, but we must come prepared, as we ought. 1. Sam. 15.22.  think not enough to come to the Temple, but consider with what minds you come, that is, come religiously, soberly, devoutly, and as you should come: and be ready to hear what God requireth of you, and do that; and do not rest in the outward sacrifices, as though they were sufficient, as many foolish men do. For obedience is better than all outward service of God, and all sacrifices, as was said to Saul. That so we may offer up ourselves unto God, that is, our souls and bodies to be ready to serve him with both, as living sacrifices, 
Rom. 12.1.  holy and acceptable unto God, as the Apostle saith, which is our reasonable serving of God. For without this all is evil, even our coming to Church and prayer to God, though foolish men do not consider of it, as Solomon saith, They know not that they do evil. 
Prou. 15.8.  For the sacrifice of the wicked is an abomination to the Lord: but the prayer of the righteous is acceptable unto him. So than it is not enough to come hither, but every man must consider with what mind he cometh, that so God may accept of him, of his coming, and of his service. And this we had need to be put in mind of, because men for the most part are more careful about their own business, 
Men use greater diligence about their own business, than about God's service.  yea about other men's business that all may be well done, than about Gods. In the six days of the week how busy are men at home? but upon the seventh day, which is the Lords, and so called in the Scripture, how slowly do they come, & how sleepely do they behave themselves here? as though it made no matter at all how they served God. Yea servants are commonly more diligent about their master's business at home, more careful to please, and more loath to offend, than they are in the Church about the Lords business: and so they show by their deeds, that though it be an hard thing to please their masters, yet (as they think) it is an easy thing to please God. Why doth David then desire them so earnestly to pray, that God would favourably accept his services, and to enforce them unto it doth add this word, Selah, if it were so easy a matter to serve God, as they imagine, and that he were bound to take any thing at our hands?  
We see then by this that few men in deed know rightly, what it is to serve God, when they come to it so hypocritically and so coldly. But every one as they are desirous to serve God in truth (as David was here) so they find it to be more hard to do any thing in such manner, 
But the best servants of God have thought so highly of his service, that when they have done the best, they have found fault with themselves, that they have done no better. Act. 2.37.  as may be acceptable unto him. And this is that that the best servants of God, that have been tender hearted have found fault with themselves for, and have been greatly troubled in their minds about; not so much for any great sins that they have committed, which by the grace of God they have been free from; as that their prayers that they have made, have not been in that faith, and feeling, in that power of the spirit and assurance of being heard, that they should, and so God might reject them: and that in other part of his service they have failed, or that they have not trembled at his word, nor been pricked at the heart, when they heard their sins laid open, as those did that are spoken of in the Acts of the Apostles: but that they have been hard hearted rather, and not so moved as they should. So that they have had a godly fear, that their best services might have been refused. And David this holy man of God it seemeth, being privy to the corruption of his own heart, was somewhat afraid, that all that service which he had done, was not as it should be, when he so earnestly desired the people, and by this note, Selah, did prick them forward thereunto, that God would accept with favour his services, and show by the event that he had done so. And this is that godly jealousy that job had of his children in the days of their feasting together, which caused him to do as it is written of him. 
job. 1.5.  And when the days of their banqueting were gone about, job sent, and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For job thought, it may be that my sons have sinned and blasphemed God in their hearts: thus did job every day. When they had done feasting, the next day he called them to the sacrifice and service of God; but that they might do it, as they should, he bade them sanctify themselves, that so they might come holily to it, as they ought: so that he would not have them come suddenly from feasting to the sacrifices, as though it made no matter how they served God, but bade them prepare themselves: and beside he saith, it may be they have not blessed God in their hearts, that is, they have not so served God, and given thanks to him from their hearts, as they should have done. So that the best servants of God knowing what an hard thing it is to serve God, have been desirous to do all things so, that they might be approved unto him: and when they have done best, they have somewhat feared that they have not done so: and so have earnestly desired to see some way, that God had accepted of their services and prayers.  
Contrary to this, the hypocrites and all formal men, 
The hypocrites think that any kind of service is good enough for God.  who know not what Gods service doth mean, they think, that if they do any outward service to him here in the Church, or elsewhere, he is bound to take it, let it be done after what manner it will be; and they think that they have great wrong offered, if it be not. And this is that which the Prophet Malachi speaketh of: Ye offer unclean bread upon mine altar, 
Malach. 1.7.  and you say, Wherein have we polluted thee? In that ye say, The table of the Lord is not to be regarded: and if ye offer the blind for sacrifice, it is not evil: and if ye offer the lame and sick, it is not evil: offer it now unto thy prince, will he be content with thee? or accept thy person, saith the Lord of hosts? Where he complaineth that for the service of God they brought the worst things, and they said it made no matter if they brought not of the best; where all things in and for the service of God should be of the best. Where besides that he saith, that this way they brought the service of God into contempt; he bids them go and carry it to their governor, or any mean man of authority, and see if he will take such gifts: if they will refuse such presents, and think themselves abused with such gifts as are not meet for them; then the high majesty of God much more, doth not only not receive such service of men, as is done carelessly, but he is displeased with it. Therefore if it be an hard thing to present the King with any thing that he may like of, and they that undertake such a matter, will use all diligence to that end: then we much more must be persuaded, that it is a very hard thing to do any service of prayer or otherwise unto God, so as may be acceptable unto him: and so prepare ourselves for it, and be careful to do all things in that manner. Yea and when we have done all, let us pray unto God to forgive the weakness and imperfection of our services, and to accept them in the righteousness and perfect obedience of Christ. Which also that they might be, they must be according to his word, with all our heart being sorry that we can do no better than we do. For herein consisteth the perfection of our obedience, that we acknowledging with sorrow the imperfection of it, and labouring daily after a greater measure of perfection, do present it unto God in the perfection of Christ's sacrifice, wherein not only all our sins, but our imperfections much more, are pardoned▪ and not imputed unto us.  

He did esteem the hearing of his prayers, as a great favour of God.  Thirdly and last of all, when to this prayer that they make, that God would hear the prayer of the King, and some ways show it, he addeth this note of affection, Selah; it was to show how he did esteem of this, and how all they should also esteem of it, as of a special benefit and great favour of God, if he would so do: and so for it they should be thankful unto him. As if they had said, Let God hear his prayers, etc. Oh what a great blessing of God were that? how should we be bound to him for it? what great cause should we have to be thankful? So then when they prayed for it, he would have them esteem it as no common benefit, and have that affection to it. Therefore when God had thus done, he doth not only make another Psalm for the Church to be thankful to God for it: but when in the same he cometh to make mention of this very thing, that they pray for here, namely, that God had showed, that he had heard his prayer, he addeth this Selah again. As, 
Psal. 21.2.  Thou hast given him his heart's desire, and hast not denied him the requests of his lips; Selah. As if they had said, Oh how much are we bound to him for this? what great cause have we to be thankful? what a singular benefit is this, worthy always to be remembered, that God hath heard our prayers? Here than we are taught to make great account of this, that God at any time doth hear our prayers, whatsoever we pray for. And as we must make this account before hand, when we do pray; so afterwards also. If we pray for any thing for soul or body; for ourselves or any of ours: for the Church or Commonwealth, we must thus think: Oh if God will hear my prayers and give me this thing, how shall I be beholding to him for it all the days of my life? 
So did jacob also. Gen. 28.20.  So doth jacob in that prayer that he made when he went towards Laban, as may appear by his words: If God will be with me, and will keep me in this journey which I go, and will give me bread to eat, and clothes to put on; so that I come again unto my father's house in safety, and if thou wilt be my God: then this stone, which I have set up as a pillar, shall be God's house; and of all that thou shalt give me, I will give the tenth unto thee. And truly it must needs be so, 
So must we do, if we consider our great wants.  if we do but consider our great need of every thing, and what we are if God do not supply them. As if a poor creature, that hath neither bread nor meat, nor cloth, nor money to help himself, should come and ask alms, and receive; must not he needs think, how am I beholding to him that hath thus refreshed me? and what should have become of me, poor soul, if he had not had compassion on me? As job saith of himself, that he did feed the hungry, and cloth the naked, so that the very bellies of them that were fed with his meat, 
Job. 31.20.  and the loins of them that were clothed with the fleece of his sheep did bless him. So then when we see, that if God do not thus and thus for us, we are ready to perish, must we not think, that if he do, and when he doth bestow it, we shall have great cause to praise him for it? We must not then pray, as though we cared not for it, but in the great feeling of our need; so shall we esteem of all things, when God shall hear our prayers, as we ought.  

Especially if we well way our great unworthiness.  Moreover, concerning this one point, if we consider our own unworthiness even of the least benefit and favour: nay, how we have deserved the clean contrary; then much more must we think, when we pray for any thing, that we shall be greatly beholding to God for it. And for our unworthiness, remember, that we not only have no goodness, that can commend us unto God, for we have not in all things done our duty as we should; but because we have been unthankful for that that we have, & have abused many things, we are worthy to have all taken from us: yea when we remember other of our sins, we must think that we have deserved his punishments in steed of his blessings. When then we ask any thing, and shall see so many things to hinder us from receiving; if it shall please God in the multitude of his mercy to pass by them all, and to give us our desires, must we not needs think ourselves greatly beholding to him for it? And though it may be we have in some sort repent us of our sins, yet when we are privy to our own hearts, that our repentance is so small, and when we find our faith so weak, and that we ask that that we do with so much doubting; if God give us any thing when we come to him after such a manner, must not we needs confess that we shall be wholly beholding to his Majesty for the same? So that every way we see, that when we pray, we must do it with this affection, that we think it a great mercy of God, and for which we shall be greatly bound unto him all the days of our life, if he give us any thing.  
And truly if we could come to pray thus, 
If we did thus pray, we should see how God would hear us.  not only in the feeling of our great wants, but also in the conscience of our great unworthiness, and so acknowledge in respect of both, how much we should be beholding to God for any thing: then we should see a great deal more than we do, how he would hear our prayers. For as a man when he is sued unto, if he heareth us confess, that if he will grant us our request, we and all ours shall be beholding to him as long as we live; this is a thing that will greatly move him. So the Lord, when he seethe that we esteem the hearing of our prayers, to be so great a benefit, as it is; then is he ready to hear us: for he will have us see how much we are beholding to him for that that we receive. We pray now that God would stay this heavy hand of the pestilence, and that he would proceed no further in judgement against us: but to our prayers we must add, Selah, that is, we must stir up our affections so to desire it, as that we profess it to be an inestimable benefit, 
And namely for the removing of this mortal plague.  if this way he shall show that he hath heard our prayers. And indeed this we must needs do, if we consider how unable we are to help ourselves in it, unless God help: and how unworthy we be of his help: and so let us determine when we pray, to be thankful unto him for it. Thus must we do also for all other things that we pray for, if we will be heard. So that if we ask the forgiveness of our sins, the increase of faith, the assurance of God's favour, and the feeling of his love, we must do it as David did, 
Psal. 4.6.  Lord lift up the light of thy countenance upon us: thou hast given me more joy of heart, than they have had, when their wheat and their wine did abound: as if he had said, If the Lord shall give me this thing, I shall be more beholding to him for it, than if I had had all the wealth in the world given me. When that godly woman Hannah prayed for a man-child, she doth it so earnestly, as may appear by her words, and with such protestation, that she did clearly show how she did esteem this, that God would hear her in this thing. For she saith, O Lord of hosts, if thou wilt look on the troubles of thine handmaid, 
1. Sam. 1.11.  and remember me, and not forget thine handmaid, but give unto thine handmaid a man child, then will I give him unto the Lord, all the days of his life. Where we see out of the abundance of her feeling, how many words she useth, as, if thou wilt look upon me, and remember, and not forget me, etc., and what she promiseth for it: and God heard her prayers, and she did according to her vow, and made a song of thanksgiving for it.  

Few men have these affections in prayer: or in desiring others to pray for them. Rom. 9.1.  We have prayed unto God for many things, but have we done it with that acknowledging, that we should be so greatly beholding to God, if he hear us? Have we added Selah? that is, have we thus stirred up our affections? and did we then determine to be thankful to God for such a mercy? and since have we remembered to be thankful? I speak the truth in Christ, I lie not (that I might use the words of the Apostle) that I have been desired of many often to pray for them in their several troubles; but of very few desired again to be thankful for the same: which showeth that though at the first it may be they desired the prayers of others with Selah, that is, with great earnestness in the feeling of their own estate: yet afterwards they were not so much moved with it, as David was here, and so forgot to be thankful themselves, at leastwise did not desire others to be thankful for them; or not with that feeling that they desired them to pray for them before. Let us than I pray you consider how we esteem of this, that God heareth our prayers at any time. We esteem it may be of the things themselves, that God bestoweth upon us at our prayers, whether it be health, or wealth, or any thing else; our own need driveth us unto it: but do we account it to be so great a favour of God, and confess ourselves to be so unworthy of it, that we shall be bound to serve him, and praise him for it? When we have it, I beseech you, do we enter seriously into the consideration of the mercy of God, and of our own unworthiness, to say, What a good God is this, that hath dealt so graciously with me? Surely, surely, we shall find that few do it, either before they pray, or when they have done; to say, What a thing is this? I that am so wild a wretch, that have no goodness in me at all, that have so many ways offended God, that he should notwithstanding hear my prayers; whereas he might justly have brought upon me that curse, that is spoken off in the Prophet, That as the Lord cried unto me often in his word, 
Zach. 7.13.  and I would not hear him: so I should cry to him in my prayers, and he not hear me. Therefore it was needful for them by this word Selah, to be stirred up; and we must learn thereby to make more account of the hearing of our prayers, than we do. For though God hath made a promise unto us in Christ, that if we ask, we shall receive; 
Let us stir up ourselves to make more account of the hearing of our prayers.  yet when we consider how many ways for our part we have broken the covenant, and how weak our faith is, whereby we receive all; we may justly think, that God may deny us all things, and that it is his great mercy, if he hear us in any thing. And namely so must we do at this present for this sickness; acknowledge ourselves unworthy of all his former mercies, much more that we are unworthy of any new: as jacob did, when he said; O God of my father Abraham, 
Gen. 32.10.  I am not worthy of the least of all the mercies, and truth, which thou hast showed unto thy servant. Therefore if it please God to show us any mer●●●is way, we must so esteem it, that we bind ourselves remember it, and to be thankful to him for it all the days of our life: and then let us remember what we have promised, and labour to perform it: which grace God grant us for Christ jesus his sake. Amen.   

THE TWELFTH SERMON upon the fourth verse.  And grant thee according to thine heart, and fulfil all thy purpose. 

The meaning of the fourth verse.  THese are the words of the people unto God for their King: and part of the prayer which they made for him; namely, that God would grant him according to his hearts desire, and fulfil all his purposes: that is, whatsoever his heart did wish and desire, that God would give, and whatsoever he purposed, God would bring to pass. As if they had said, O Lord, whatsoever he desireth in his heart, that grant thou: and whatsoever he purposeth in his mind, that bring thou to pass. Now, David teaching them thus to pray, we may presume that he did determine to have nothing, but good desires in his heart, and good purposes: and the people by the great experience that they had had a long time of his goodness, did thus judge of him: else neither could he have desired them so to pray for him, neither they have done it in faith. First then as in all other things we must approve ourselves unto God, from our very heart, which is the chiefest thing that he looketh unto, and that especially he requireth of all according as it is written, My son give me thy heart: 
Prou. 23.26.  so in our prayers most of all: that we desire in our heart nothing but that that is just and lawful, and according to his will. 
All the desires of our hearts in prayer, must be agreeable to the will of God.  And so again whatsoever we go about, the means that we use must be lawful, and such as God may allow of, that so in our prayers we may commend them unto God. Then may we boldly pray God to fulfil them, and desire others also to do so: and they being so persuaded of us by good proof, may safely and with a good conscience thus pray for us, though they know not all our hearts desires and purposes. For God hath promised, that whatsoever we ask according to his will, he will grant it unto us. And all the promises that are made unto prayer, are thus to be understood and no otherwise. As when Christ saith: Ask and it shall be given you, seek and you shall find; 
Matth. 7.7.  knock and it shall be opened unto you: for whosoever asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. And again, Whatsoever ye ask in my name, 
Joh. 14.13.  that will I do: that is, which is good, and according to Gods will. As it is evident by that which the Apostle writeth to the Romans: Likewise the Spirit also helpeth our infirmities: 
Rom. 8.26.  for we know not what to pray as we ought, but the Spirit itself maketh request for us with sighs, which cannot be expressed: But he that searcheth the hearts, knoweth what is the meaning of the Spirit, 
And such prayers God will hear.  for he maketh request for the Saints according to the will of God. So that when a man prayeth by the instinct and motion of the Spirit of God, which directeth him to ask according to his will and word, than he heareth: and such we may boldly desire others to pray that God would grant.  
So likewise it is said in the tenth Psalm; 
Psal. 10.17.  Lord thou hast heard the desire of the poor: thou preparest their hearts: thou bendest thine ear thereto. Where the Prophet confesseth to the comfort of the Church, that God is ready to hear the prayers of his poor Saints: but how? when their hearts by God's spirit be prepared to desire good things according to Gods will, than he is ready to bend his ear: and the more that our hearts be thus prepared, the more may we be assured of it. David here in this Psalm being privy to the goodness of his own heart, that in sincerity and truth he desired to please God, was bold to commend his desires unto the people, that they might commend them to God, 
And such we may commend unto men.  that he would grant them. If then we would have our prayers heard, and also have any comfort in the prayers of others for us; let us have no wicked or ungodly desires, nothing contrary to the will of God. For such desires we can neither ourselves commend unto God, nor any other for us: neither will he fulfil them, if we should. And here that we might not wander and go astray in our desires to our own hearts, our Saviour Christ hath directed us in that form of prayer, which he taught his Disciples. In which we are taught first to pray for such things as concern the glory of God, 
To this end we must follow that form that Christ hath taught us.  the advancement of the kingdom of Christ here upon the earth: and then for all outward things appertaining unto this life, and for life itself, so far forth as they may stand with these: and afterwards for the forgiveness of our sins, and for power against our temptations, that we be not overcome. If then we pray after this manner, God will hear us: as it is said in another place; Seek ye first the kingdom of God, 
Matth. 6.33. And seek for the direction of his spirit to teach us to pray.  and his righteousness, and all these things shall be ministered unto you. Therefore it is agreeable unto Gods will to pray first for heavenly things, and then for earthly; and such prayers God will hear. And yet though we have this form as a direction to guide us in our prayers; many times we may be so distracted, especially in some temptation, that we shall not know what to ask aright, 
Rom. 8.26.  as the Apostle saith: then God's spirit in those that be his, helpeth their infirmity herein, and stirreth up in them at the least sighs and groans, that cannot be expressed: which being of the spirit of God, and so also according to Gods will, he heareth and granteth the meaning of them. Therefore for our further direction we must pray to God for the assistance of his holy spirit in prayer, that it may moderate all our desires, and teach us thus to pray according to the will of God, that so he may grant according to our heart, and fulfil all our purposes, as it is said here.  
Thus did our Lord and Saviour jesus Christ himself pray, who when he was in such great agonies, that he said, 
Matth. 26.38.  My soul is very heavy even unto the death, he prayed unto God, and said, O father, if it be possible, let this cup pass from me; and this he did three times: but in the end he said, 
Vers. 42.  O my father, if this cup cannot pass away from me, but that I mu t drink it, thy will be done: and so God heard him, as the Apostle saith; 
Heb. 5.7.  That in the days of his flesh he did offer up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared. 
Luk. 22.43. Christ in prayer submitting his will to Gods will, was heard.  For there appeared an Angel unto him from heaven, comforting him. Thus his hearts desire (as at all other times, so in this distress of his) being according to the will of God, he did grant it. So look to all the prayers of God's servants in the old and new Testament, and we shall see, that when they have submitted their wills to Gods will, than he hath granted their desires. Now the will of God is, that we should absolutely & first of all desire those things, that might make for his glory, & the salvation of ourselves and of our brethren: but all outward things so far forth, as they may stand with these, and further them: and so far will God grant them. jacob when he went to Laban, maketh his prayer in the way after this manner: 
Gen. 28.20. The will of God is that we prefer heavenly things before earthly.  Desiring God that he would be with him, and keep him in that journey which he went, and give him bread to eat, and clothes to put on; so that he might come again to his father's house in safety; and in a word, That he would be his God; for so do the best interpreters read this text. So that this he desired principally, though it be last named, That God would be his good God, and continue his covenant of favour with him, to forgive him his sins, to increase in him all graces needful for his salvation, &c: and to show his favour this way in protecting him in his journey, though it were but in giving him things necessary, as meat, and drink, and clothing. Now because his prayer was thus agreeable to the will of God, that he first desired the continuance of his favour, and then all things needful for this life, so far as it might stand with that, God heard him; and he confesseth it afterwards in his return, that the blessing of God had been greatly upon him, when he saith, 
Chap. 32.10. And he hath heard his servants, that have thus prayed.  I am unworthy of the least of all the mercies and all the truth, which thou hast showed unto thy servant: for with my staff came I over this jordan, and now have I gotten two bands. The like may be said of the prayer of King Solomon; That when in Gibeon the Lord appeared unto him in a dream by night: 
1. King. 3.5.  and said, Ask what I shall give thee: and he prayed thus Give unto thy servant an understanding heart, to judge thy people, that I may discern between good and evil. So that he asked wisdom that he might be fit to serve God in his calling. This did so please the Lord, that he gave him this answer: 
Verse 11.  Because thou hast asked this thnig▪ and hast not asked for thyself long life, nor riches, nor the life of thine enemies, but hast asked for thyself understanding to hear judgement: Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there hath been none like thee before thee, neither after thee shall arise the like unto thee. And I have also given thee that which thou hast not asked, both riches and honour, so that among the Kings there shall be none like unto thee all thy days.  
This must teach us all to know the will of God, that it might direct us in all things, even in our prayers; that we do not rashly hand over head, ask we cannot tell what. Let us ask that that may further us in our salvation, as the forgiveness of our sins, 
Thus must we pray in this time of the plague, that all men may profit by it.  repentance for them, strength against them, faith in God's promises, the feeling of his love, and all those things that appertain to the glory of God; and those we are sure are according to his will; and if we did ask these more, we should receive more. But all outward things, as long life, health and wealth, let us desire in the second place, both with less desire, and with minds contented to want them, if it be not Gods will to give them: and so far we may be assured that he will hear us. And namely for this visitation of the Plague let us thus pray; that all might profit by it to repentance and amendment of life, for to that end we are assured that it is sent. For as the Apostle saith to the Corinthians when there was great sickness among them, so that many also died; For this cause (meaning sin, 
1. Cor. 11.30.  whereof he named one that was common among them) many are weak and sick among you, and many sleep, that is die: for if we would judge ourselves, we should not be judged, but when we are judged, we are chastened of the Lord, because we should not be condemned with the world. So that if either we had not sinned before, or having sinned we had repent us in time, and judged ourselves, God would not thus grievously have entered into judgement with us. For as David saith, he is full of compassion and mercy, slow to anger, 
Psalm. 103.8.  and of great kindness: and will not alway chide, nor keep his anger for ever, though we offend him continually. For if he should straightly mark our iniquities, 
Psalm. 130.3.  and deal with us thereafter, who should stand? that is, no man should be able to abide it. But he deferreth his punishments often, to see if men will repent them in time; and in deed he giveth all men sufficient time for that, and calleth them to it daily: as he did the old world before the flood, by the preaching of Noah, 
Gen. 6.3.  giving them an hundred and twenty years to repent in: and so did he to the wicked Sodomites by the Ministry of righteous Lot, before they were consumed with fire and brimstone from heaven: and so did he to the Israelites, and to the jews by all his Prophets, before they were carried away into captivity: and so hath he this long time and often forewarned us of his judgements, and called us earnestly unto repentance by the ministry of all his faithful servants in our time, before this plague came upon us. So that we cannot say, as the devil did falsely challenge Christ in the Gospel; 
Matth. 8.29.  Why art thou come unto us before the time? But when for all this men go on in their sin, and will not be reclaimed, nor judge themselves one whit, he is constrained to judge us. Therefore let us pray that we may profit by it, and all his people also every where: and whosoever have any such good desires in them, we may help them with our prayers, and pray that God would give them their desire (as the people do here for the King) for this is according to Gods will.  
And we may safely pray for those that are under this visitation, that God would give them patience and strength to bear whatsoever it shall please God to lay upon them: for this also is according to his will, as the Apostle saith: God is faithful, 
1. Cor. 10.13.  which will not suffer you to be tempted above that you be able, but will give the issue with the temptation, that ye may be able to bear it. 
And that they may patiently bear it.  So that if any have this desire, that they are contented to be tried even this way as well as any other, if it be Gods will, so that he would strengthen them to bear it; we may all of us further them in their prayers, and desire God to give them their heart's desire. And thus far also we ourselves may be assured, that we have our part in all the prayers of our brethren this day, and at all times; as we do desire to profit by this hand of God, and to have patience to do his will in this, and all other crosses of his. But as for the removing of it, 
And how far for the removing of it.  we may and aught to pray, that it may be in his good time, when it is his holy will, and as it shall please him, so it may be: and that we might be willing to wait upon his leisure, and prescribe no time unto him, nor any measure of his dealing, but that his will may be done, and not ours: as our Saviour Christ prayed in his greatest agony, Father, not my will, but thine be done: then will he hear us as he did him. But if we shall be impatient and murmur against God, and think that he dealeth hardly with us, in continuing so great a plague so long; or have any such wicked desires in our minds, which flesh and blood is ready to offer unto us: as we must not dare to offer them up unto God, so if we do, none must further them, to desire God, that he would give us according to our heart. 
If we submit our wills to Gods will, than all the Church prayeth for us.  Therefore let every one examine his own heart, both for this, and for any thing else, that he prayeth for; and see what it is that he desireth, and how: that if he findeth it to be according to Gods will, he might have comfort in the prayers of the Church; for in what case so ever he be, all the Church prayeth with him and for him, Thy will be done. So that if his will be agreeable to Gods will as it ought, than all good men and women pray for him continually in all his troubles, both of body and mind. And truly this is and may be a great comfort for us at all times, and in all distresses, that in what estate so ever we be, night and day, if we pray unto God, if we can bring our hearts to this, that the desire of them be according to his will: and though we would feign have this and that, yet evermore with this condition and no otherwise, if it be his blessed will; and we submit all our desires to his holy will, and be contented, that not so much our wills, as his might take place: then the whole Church every where prayeth for us, and will do: as they did here for David: and so we need not doubt but God will hear us and them in his good time, that so we might wait patiently upon him.  
But many men have such wicked and ungodly desires, 
Many men's desires are so wicked, that they are not to be commended to God or men.  and the purposes of their heart are so bad, as they dare not commend them unto God, but hide them from him as much as they can. And though some do ignorantly & presumptuously pray to God to fulfil their foolish and sinful desires; yet none can pray for them, neither have they part in the prayers of the Church, and so God heareth them not. And this is that which the Apostle saith to the jews, Ye ask, and receive not, because ye ask amiss, 
jam. 4.3.  that ye might lay the same out on your pleasures. Where he saith, that because they did ask worldly things, first with an unsatiable mind, and then to a wrong end, even to consume them upon their own lusts, and not that they might glorify God in doing good, and so it was not according to Gods will: therefore they had them not; for such desires of the heart God will not grant. They that are covetous, they have such desires in their hearts for the world, that neither themselves, 
As the desires of covetous men. 1. Tim. 6.9.  nor any for them can pray, that God would grant them, and give them according to their heart. For they that will be rich, fall into temptation and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: for the desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows. This is a wonderful, yet a true saying; For if every covetous man might have according to his desire; what should become of all the world? all should be little enough for themselves. Nay what should become of themselves? they would ask that that should be hurtful for them. As it is written of one, that he desired that all that he touched might be gold, and it was granted unto him: and by this means he soon starved for want of meat and drink: for not only his cups and dishes at his touching were turned into gold, but even the meat and drink that was in them: and so could neither eat nor drink any thing: and thus his desire through covetousness was not only foolish, but also noisome and hurtful, as the Apostle said, whereby he was drowned in perdition and destruction. Which though it be but a mere fable, and poetical fiction, yet it doth show the truth of this that we speak of: namely, that covetous men's desires many of them are such, that they are not to be desired of God. Other men their hearts are so full of hatred and malice, 
And of the malicious.  that all their desires for the most part tend to the hurt of others, and to the good of few, especially they desire the hurt of those whom they account their enemies: if they might have their desire (I speak not of the Papists only, for than none of us should be alive) but of some other that profess the Gospel, many of their neighbours should be a great deal worse than they are. I pray you what had become of all the nation of the jews, and of the whole Church of God, 
Hest. 3.13.  if malicious Haman had had his devilish desire; who sought in one day to kill and to destroy all, both young and old, children and women? Against these and such like, David teacheth us to pray thus; 
Psal. 104.6.  Bring not their desires to pass.  
Other have their hearts full of the lusts of the flesh, and the saying of our Saviour Christ is verified in them: They look on a woman and lust after her, 
Mat. 5.28. And of the voluptuous.  and so they commit adultery with her in their heart: and they have many ungodly desires this way, which they cannot bring to pass: yet can they not themselves, or any for them pray, that God would grant them their desire, and give them according to their heart: and so they consume and pine away in their wicked desire, as Amnon did; 
2. Sam. 13.2.  of whom it is said, That he was so sore vexed, that he fell sick for his sister Tamar, for she was a virgin, and it seemed hard to him to do any thing to her: and that wicked desire continued upon him, that from day to day he waxed lean, because he could not accomplish his filthy desire. Of these & such like the Psalmist saith, The desires of the wicked shall perish; that is, 
Psal. 112.10.  God will not fulfil, but disappoint them of their wicked desire: and so may we pray, not for them, but against them; and so no doubt doth the whole Church of God pray against such continually. To be short, 
And of the proud and ambitious.  some are ambitious and proud, and seek the overthrow of others for the raising up of themselves; as some traitors have done in our time, though they have not prevailed: And so did Absalon conspire against his father, & Achitophel did help him with counsel in that action: but David praeid against them, & said, O Lord, 
2. Sam. 15.31.  I pray thee turn the counsel of Achitophel into foolishness: and so God did hear his prayer, and did overthrow his wicked counsel, & disappointed Absalon of his ambitious desire. And not only by this example, but otherwise he hath taught us generally to pray against all such: Fulfil not o Lord their desire, 
Psal. 140.8. These men have no part in the prayer of others.  lest they be too proud. Thus we see, that no wicked man that hath his desires disordered in any kind whatsoever, and will not submit them to the word of God, can look to have any part in the prayers of the Church generally, or of any godly man or woman particularly, be they never so near them, or wish they never so well unto them. And we ourselves must look to our desires, lest we be deprived of the benefit of the prayer of others: For as if our hearts be sound & upright with God, and we desire nothing but according to the will of God, than all pray for us, & every where by virtue of the communion of Saints we enjoy the fruit of the prayer of the Saints; so if our hearts be turned from God by our crooked ways, 
Psal. 125.5.  & we desire things that are unlawful, than all forsake us, even our dearest friends, and none can pray for us in any faith. And we had need to be put in mind of this doctrine, because for the most part our minds are more set upon earthly things, than upon heavenly, & we are more ready to lay up our treasures here on earth, than in heaven, where the true treasure is: and so because where the treasure is, there will the heart be also, as our Saviour Christ saith in the Gospel, 
Math. 6.20.21. Nor have any unlawful desires.  therefore we desire earthly things above heavenly; and so our hearts desire being not according to Gods will, none can pray for us, that God would grant them: and so through our own default, we lose the comfortable fruit of the prayer of others: and whereas prayer is compared unto striving, when we strive about things so unlawfully, none can strive with us. Therefore let us not have such running lusts, and wandering desires as the men of this world have, who desire earthly things, and say (as David describeth them) Who will show us any good? But let us pray, as he teacheth us there, Lord lift up the light of thy countenance upon us: 
Psal. 4.6.  and let us esteem of that, as he doth there, above all worldy things, saying, I shall have more joy of heart thereby, than they had, when their wheat and their wine did abound. And then we are sure, that our desires be well ordered, and so all good men will help us in their prayers, & say of us as the people do here of their King, The Lord grant thee according to thine heart.  
If then at any time we have asked any thing at the hand of God, and have not received it, 
If we ask, and have not, let us examine, and correct our desires. 1. Pet. 3.9.  let us consider what it is, and how we have asked it: if it be any thing that is evil, as the destruction of our enemies, the curse of God upon our neighbours, whereas we should rather bless them, as the Apostle saith, knowing that we are called to be heirs of the blessing of God; then no marvel, if God do not give us our desires. Or if it be a lawful thing, yet we desire it not lawfully, that is, not according to Gods will; as for example, If we desire earthly things above heavenly, as most do: or as concerning this visitation of the plague, if we more desire that it might be taken away, than that we ourselves and others might profit by it: & generally, if we more desire health and wealth, estimation and worldly prosperity, than faith and repentance and the true fear of God, and such like; then these desires of our hearts no marvel if God grant not. Or again, if we desire not these outward things, so that we can be contented to want them, if it be not Gods will to give them; and to say with the Apostle, I can be abased, and I can abound, 
Phil. 4.12.  every where and in all things I am instructed both to be full, and to be hungry, and to abound and to have want; and what state soever I am in, therewith to be content. For otherwise neither can we pray ourselves, 
How we should pray concerning this plague, if we will be heard.  nor other for us, That God would give us according to our heart; because the desires of the same are not fashioned according to his will. Therefore both for the removing of this plague, and for all other things we must be of that mind that David was, when by the conspiring of his son Absalon he was driven out of jerusalem: who said, 
2. Sam. 15.25.  Carry the Ark again into the city; if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof: But if he say thus, I have no delight in thee; behold here I am, let him do to me as seemeth good in his eyes. Thus he resigned both his kingdom and life into God's hands, to have them or lose them according to his will; and then he received again of God both the one and the other: for Absalon was destroyed, and he safely returned into jerusalem. So should we now much more receive life and health in this great mortality, if we did pray for them with these minds, 
Heb. 11.17, 19  that as Abraham was willing to offer up his son Izaack unto God, and then he restored him unto life as it were again, so we be willing to have all, if it be Gods will, then will he restore all things unto us again. Therefore if God give us not that which we ask, let us thus profit, to the examining and converting of our desires.  
But to conclude for this time, whereas all men generally desire, that they might have their heart satisfied, and that whatsoever they have a mind to, they might have it: and this all sorts covet and seek after, and therein consisteth great contentation and quietness of mind, That we have our desires in all things: let us nourish in us continually none but good desires, for those God will fulfil. 
The comfort of those that have good desires: and the vexation of them that have evil.  But if we have wicked and ungodly desires in our mind, as the Lord will not fulfil them, so this shall be no small cross unto us, that we are abridged of our desires. So that all they that so live, that they make conscience even of their desires, and labour to keep them within the compass of God's word and will, their life is most pleasant and comfortable, & full of contentment, for they shall soon have the desires of their heart from time to time. But if we give scope to our affections, and suffer our desires to range beyond the bounds of God's word and will, as therein we displease him, that they are so unruly; so we shall not be quiet, for God will cross them, and not suffer us to prosper in our wicked desires. For though the wicked many times do so, for their further condemnation, who often have more than their hearts desire: yet this is the ordinary portion of God's children, that if their desires be good, God will fulfil them: as these of David's were, and therefore God did so unto him, as he confesseth, 
Psal. 21.2.  Thou hast given him his heart's desire. But if they be evil, he will keep them from them: and we are to pray, that he would do so, to that end, that we might seek to purge our hearts from all such sinful desires. And God grant, that we may thus profit by the not having of our desires, to examine them whether they be good or ill, and to amend whatsoever is amiss: and so shall it be more profitable for us, to be hindered in such desires, than to have them fulfilled. But we shall have occasion to speak more of this the next day: in the mean time let this be sufficient.   

The thirteenth Sermon upon the fourth verse.  And grant thee according to thine heart, etc. 
COncerning these words, besides that that hath been observed out of them already, it is further to be considered; that whereas he had willed them, in the tenth verse, to pray that God would hear his prayers, and that he would evidently show, that he had done so: and now, that he would give him according to his heart: he declareth, that as when he prayed unto God, he would do it not with his lips only, but from the bottom of his heart; so he would have the Lord to take knowledge of his prayer from the desires of the same, and give him thereafter: 
True ptayer is a desire of the heart.  and so to show that he had heard his prayer, by giving him his hearts desire. From whence we learn, what is the nature of true prayer; even that it is an inward desire of the heart unto God for some thing: which he, that is the only searcher of the heart, knoweth, and so is able to satisfy. Which is so to be understood, not that we should use no words at all in prayer, for they are sometimes necessary; as not only when many pray together, that one should speak out aloud, that the rest might hear and say Amen: but even many times when we pray alone by ourselves, that by our speech our minds might be stirred up, and also kept upon that that we speak. But even then, the substance of our prayer is in the desire of the heart, and our words are but signs to testify and declare the same: 
Though words be used, yet the desire of the heart is the chiefest.  so that there can be no true prayer at all without the desire of the heart, but there may be very effectual prayer without words: and when in prayer both doth concur, words, and desires; God respecteth this later more than the former, and the desires of our hearts do cry louder in the ears of the Lord of hosts, than all the words that we can use, be they never so many and so vehement. And though desires without words are effectual, yet words without the desire of the heart is nothing worth: and therefore David though he used both, yet here nameth this only: and after, when he giveth thanks to God for hearing of his prayers, though he nameth both, yet he placeth this first, 
Psal. 21.2.  as the chief, saying, Thou hast given him his hearts desire, and hast not denied him the request of his lips. Therefore when we pray, let us prepare our hearts, that they may be full of holy desires: and in prayer let us hold out in them, and not suffer them to fall; for when they decay and die, then do we cease praying, though our lips move still never so fast. And so all they that pray in a strange tongue, and know not what they say (as is the manner of the Papists) and so cannot possibly have any desire in their heart of that that they speak, do not pray at all. And therefore though they boast greatly of prayer, and say, that they did continually pray, because they had their beads about them, 
Without which, words are not regarded.  and their lips were going; yet in truth there was not, neither could there be any prayer at all among them. And besides all they in our days, who in the time of prayer have their minds otherwise occupied, than about that that is prayed for; though they kneel down, lift up their eyes and hands, and say Amen with the rest; do not pray one whit, but are as far from praying as can be, though they seem unto others to pray very devoutly. Therefore when we come hither to the house of prayer, to pray together, and one of us for another, they, and they only, have the benefit of common prayer, who have their minds attended upon that that is said, and desire from their heart the same thing with the rest. For here we pray to God, that he would give to every one according to his desire: if then either they be asleep, or talking, or gazing about, or otherwise busy; then we pray that God would give them nothing, for they desire nothing. And hereunto agreeth that, which the virgin Marie saith in her song, He hath filled the hungry with good things, 
Luk. 1.53.  and sent away the rich empty. Where she confesseth, that those who desire good things of God earnestly, as the hungry and thirsty desire meat and drink, those he filleth, and bestoweth plentifully upon them unto their contentment: but they that are rich, and full as it were in their own opinion, and so desire nothing of God as they should, they receive nothing, but are sent away as empty as they come.  
And this is so certain, that in prayer God looketh into the heart wholly, that it that be moved to desire earnestly, though we speak not a word, it is sufficient, he knoweth well enough what we pray for, and will grant it as soon, as though we had used all the words that might be to persuade. For thus it is said of Hannah, when she prayed in the temple, because she was barren: She spoke in her heart, her lips did move only, 
1. Sam. 1.13.  but her voice was not heard: and when Hely thought that she had been drunken, because he saw her lips move, but heard no voice, 
God heareth the desire of the heart, when there are no words.  and told her of it, saying, How long wilt thou be drunken: she answered, and said, Nay my lord, but I am a woman troubled in spirit, and have poured out my soul before the Lord. Then he prayed unto God for her, that he would grant her this petition that she had made in her heart without words: and the Lord did so, and gave her a man-child, which she prayed for, as herself doth afterwards confess. Thus we see, that God heareth the desire of the heart, when there are no words; as on the contrary, he careth not for all the words that can be used without this desire. After this manner also did Nehemiah pray, and was heard: for when he was waiting at the King's table (for he was his butler) by reason of the ill news which he heard of the Church of God a little before, it was perceived that his countenance was more sad than it was wont to be in former times, and the king asked him the cause of it, seeing that he was not sick, and said, certainly it was nothing else but sorrow of heart. 
Nehem. 2.1.  Then Nehemiah told him the cause of it; and the king most graciously bade him require what he would: and so he desired of him, as it is set down there. But first of all it is said, 
Verse 4.  That he prayed to the God of heaven: which must needs be thus understood, that he did stoutly lift up his mind unto God, according as the time and place did then require, and desired him to bless him, and to move the heart of the king to be favourable towards him; for it was not fit for him then to have kneeled down, and to have spoken aloud, and so have made a long prayer, when the king was at meat: and so he offered up the desire of his heart unto God, though he spoke nothing, and God granted it. And this is so undoubtedly true, that God in prayer looketh to the desire of the heart, 
Rom. 8.26.  that it is said, That when we know not what to pray, as we ought, the spirit of God itself maketh request for us with sighs, that cannot be expressed, and he that searcheth the hearts, knoweth what is the meaning of the spirit; for he maketh request for the Saints, according to the will of God. So that when we for pain of body or grief of mind cannot speak one word aright, than the very sighs and groans which are stirred up in us, the Lord acknowledgeth, and answereth us according to them. Therefore we must hearken to the exhortation of the Apostle, and practise that, 
Ephe. 6.18.  Pray always with all manner prayer and supplication in the spirit; and watch thereunto with all perseverance and supplication: so that what kind of prayer soever we use (as he speaketh of all manner prayer) whether long or short, with words or without, public or private, alone or with others, it must always be in the spirit, and from the heart; and that it might be so, he giveth us counsel to watch thereunto, that is, to have an eye to our heart, and to set a watch upon the affections of our mind, and suffer them not to be carried away: and this we had need to do carefully, because else they will too soon wander suddenly before we be aware, as all of us do find it to be true by too great experience.  
Seeing then that prayer is a work of the heart, and of the spirit (as we have heard) and not of the lips and of the tongue so much; every one that cometh unto prayer, must especially labour in this one point, that he may bring his heart unto God, and not to stand so much upon words. 
If we have good desires, the want of fit words must not hinder us from prayer.  And this must be no bar unto any to keep them from prayer, to say, I have no fit words, I cannot utter my mind well, I have a good heart, but my speech is nought, etc. For first of all, if we be sufficiently touched with the feeling of our wants, we shall have words enough to utter the same: for all experience showeth, that every one can complain well enough to the understanding of men, of any thing wherein they are grieved, be they never so simple: as the poorest creature that is, that is pinched with hunger and thirst, can ask bread and meat, and no man need to instruct him what words he should use in such a case: and if any be oppressed, they can sufficiently lay open their wrongs, we see that young children can do that, and almost natural fools. Then assuredly if we had that inward sight and feeling of our sins, and of the want of the graces of God's spirit, that we should have, we should have words enough to utter the same unto God, and to pour out our whole mind unto him, and to say, Good Lord give me this, and give me that. Therefore let us first labour for that, and then the other will soon follow, that is, let us have the feeling of our own wants, and we shall want no words in prayer. But say, that we want words indeed: it maketh no matter one whit, God looketh not to that, but to the desire of the heart: & he heareth that sooner than the other, 
For God looketh to the heart.  nay without the other. Hannah said nothing, spoke not a word with her lips, no more did Nehemiah (as we heard even now) but they both prayed in the spirit, and powered out their souls before the Lord: and God heard them. Therefore if we could say nothing at all, nor speak one word, yet if we do but sigh and groan in our hearts, that shall be as acceptable unto God, as all the well ordered words in the world. King Hezekiah when he was sick unto death, prayed most earnestly unto God for life, and he added fifteen years unto it: but how prayed he then? and what were his words? he speaketh thus of it himself, 
Isai. 38.14.  Like a Crane or a Swallow, so did I chatter, I did mourn as a Dove: where he confesseth, that if God had respected his words, his pain and fear than was so great, that it was more like the chattering of a Crane, and the confused noise of a dove, than any thing else; yet in his heart he had great desires, and God satisfied them. Let us pray for our brethren that are visited with the pestilence, that God would give them their heart's desire, and therefore that he would put into their minds good and holy desires: and according to those, when they shall be so weak, even at the point of death, & all the powers of the body shall fail them, that he would deal with them in mercy, either for comfort, or for deliverance, or for both. And so must we labour with our own hearts, that not only they be free from ill desires, but that they may not be empty and barren of good; that others may pray for us, Give them according to their heart; and we may have the fruit of their prayers, when our desires shall be good, and even then when we shall not be able to speak a word.  
Give thee according to thy heart, Thus he willeth them to pray for him. But what was he? he was a king, 
It seemeth that all kings may soon have their desires, and so need not pray to God to fulfil them.  and a mighty prince, therefore if any might have their hearts desire, than he most of all. For what can a king desire, but he shall have it? if it may be bought for money, if it may be gotten by sea or by land, if it may be compassed by the wit & strength of men. They can desire nothing, but there are enough that will procure it for them: if they be kings and princes, all at their command, and are glad to please them with their desires in all things: what needed he then to be so careful for this, that he might have according to his hearts desire, and that they should pray so earnestly for it? was there any need of it? was there any fear of it? if he had been a mean man, it had been another matter; or one that could not have helped himself, nor had had any to do for him: but all seek to satisfy the desires of kings, if it be with the hazard of their own lives. David had experience of this himself, who when he was in an hold, and the garrison of the Philistims was then in Bethlehem, he longed, & said, 
2. Sam. 23.14.  Oh that one would give me to drink of the water of the well of Bethlehem, which is by the gate. Then three mighty men broke into the host of the Philistims, and drew water out of the well of Bethlehem, and brought it to David; who would not drink thereof, but powered it out for an offering before the Lord, and said, O Lord be it far from me, that I should do this: is not this the blood of the men that went in jeopardy of their lives: therefore he would not drink it. Thus though he repent him of this rash and foolish desire, yet we see how soon he had his desire, and how ready his men were to satisfy it, even in a very hard thing, and wherein they did hazard their lives for him. Having then so many worthy Captains as he had, what might not he presume that they would do for him? and so why needed he to doubt of any of his desires? The like may be said of Ahab the king of Israel, when he desired the vineyard of Naboth, and could not get it at the first, whereupon he was greatly displeased, and laid himself upon his bed, and would not eat: How soon was there a way devised for him by his wife jesabel, 
1. King. 21.4.  to satisfy his desires, though it was unlawful? And first of all she comforteth him over it, 
Verse 7.  and said, Dost thou now govern the kingdom of Israel, etc. as if she had said, what, I perceive thou knowest not who thou art? Thou art a King, thou mayest have what thou wilt, one way or other, by might or by wrong, thou needest but desire and have. Up, eat bread, and be of good cheer, I will give thee the vineyard of Naboth, etc. And then she wrote letters, that he might be accused & condemned of treason, that so it might fall to the king by law, as it did, and as it followeth in that story. But this is that which principally for our purpose is to be observed, that she was of this mind, That a king might have whatsoever he desired. And so many foolish people think that kings, 
And so do many worldlings think of themselves, and of others.  & noblemen, & rich men, & those that have wealth enough, they may have all things after their heart's desire, & so have nothing to cross them in their desires: so that if they were in their case, they would live at their heart's ease, for look whatsoever they desired, they would have, & who should hinder them from it? and so they would set their heart at rest, and live as merrily as the day is long and broad; and they marvel why others should not do so, and that they should at any time complain, that they have not their desire. 
Luke 12 16.  Wherein they are like unto that Epicure that is spoken of in the Gospel; whose ground, when it brought forth fruit so plenteously, that he could not tell where to lay it, until he bethought himself to enlarge his barns, and then he said to himself: Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime: so that he thought, because he had wealth enough, that he might have his hearts desire in all things, and be beholding to none but to himself for it, no not unto God, for he speaks as one that never thought of him. But the Lord did disappoint him of it, and said, O fool, 
Verse 20.  this night will they fetch away thy soul from thee, than whose shall those things be which thou hast provided. And thus will he say and do to all such foolish worldlings or worldly fools. For it is added, So is he that gathereth riches, and is not rich in the Lord.  
But David here showeth, that he was of another mind: for though his desires were never so good and lawful in this action, and he had never so many means to accomplish them (as indeed for his desire in war he had as many as could almost be desired; for he had many worthy captains, 
2. Sam. 23.18.  and we read not of any the like, as their courage and great valour is set down in the Scripture) yet he believed, and would have his subjects to believe also, that neither himself nor they for him could accomplish his desires, but as God should grant them; and therefore he willed them to pray to God, that he would so do, saying, Grant thee according to thine heart. This then is that, 
But only God giveth to all men their desires.  that from hence we must believe, that it is God only, that doth and must accomplish the desires of all men and women, and none is sufficient of themselves to do it, be they never so great and mighty, nor any other for them. And this is the first article of our faith, That we believe in God the father almighty, maker of heaven and earth; that is, that he made all things of nothing, and doth still bring all things to pass: and therefore as nothing is done without him, so he only doth all things, 
Psal. 135.6.  as it is said in the Psalm: He hath done whatsoever he would, in heaven, and in the earth, and in all the deeps. So that whatsoever good any hath desired in time past, if they have obtained it, they must confess to the glory of God, that it was not themselves, or any other for them, but God alone, that gave them their heart's desire. For though they had these means, 
And this we must confess in all things that we have received.  yet God could have hindered them all, that they should have done them no good. And therefore that which Moses forewarned the people of Israel of, when they should come into the land of Canaan, That they should take heed that they did not ascribe any to themselves, but all unto God, who was the only giver of the same; is true of all other things, 
Deut. 8.17.  when he saith thus unto them: Beware lest thou say in thine heart, my power, and the strength of mine own hand hath prepared me this abundance: but remember the Lord thy God, for it is he that giveth thee power to get substance to establish his covenant, which he swore unto thy father, as appeareth this day. Where he forbiddeth them not only proudly to boast of themselves, but not so much as to suffer it once to enter into their thoughts: Say not in thine heart, etc.  
Thus did David confess of himself, that God had given him his desire: & in that Psalm that he maketh of thanksgiving for the victory, he teacheth the people to praise God for it, under this title, That God had brought to pass his desires: and that he saw his desire upon his enemies, he ascribeth it neither to himself, nor to his worthy captains, 
Psal. 21.2.  but to the Lord, saying, Thou hast given him his hearts desire. As if he had said, O Lord, I desired such and such things in my heart, but I could not procure them to myself, therefore I prayed unto thee for them, and I desired others also so to do; and thou hast given us the thing that we desired, and therefore we give thanks unto thee for it. And this is that also, which the Psalmist saith of the Israelites, whilst they were in the wilderness: they longed for flesh, but they could not satisfy their own desires, though they were never so many; but the Lord he sent them meat enough, and so did satisfy their desires, He reigned flesh upon them, as dust, 
Psal. 78.27.  and feathered foul, as the sand of the sea: and he made it fall in the midst of their camp, even round about their habitations: so they did eat, and were well filled, for he gave them their desire. So must we all say of ourselves, for all things that we desire and have, even our meat and drink, 
Even in our meat & drink, wherewith we are satisfied.  that it is God that giveth us our desire. For when as many in the world do want, and are pinched with hunger, and do eat and drink by measure and by weight, because they have not enough; when as in the mean season we eat and drink of the best, and are well filled: must we not needs confess to the praise of God, that he hath given us our desire? For many have as great desires to these things, and yet are in extreme want, and so might we have been too, but that God hath provided better for us, and given us our desires, and denied them unto others. Besides, some that have much, have not the heart to bestow it upon themselves, and so they desire, & have not: and this is one of the vanities of the world that Solomon complaineth of, There is one alone, and there is not a second, 
Eccle. 4.8.  which hath neither son nor brother, yet is there none end of his travail, neither can his eye be satisfied with riches: neither doth he think, For whom do I travail, and defraud myself of pleasure? this also is vanity, and this an evil travail. Therefore he saith, that this is all that a man can have of all that he possesseth, 
chap. 2.24.  To eat and drink, and to take his part of them: and yet to do so, is the special gift of God, & all have it not. And to conclude, thus doth the Prophet confess of others, & of himself: Lord thou hast heard the desire of the poor: where, 
Psal. 10.17.  by poor he meaneth the humble and lowly, and so also do some translate it, that is, those that are afflicted and humbled that way: so that all men, rich and poor, must confess, that it is God that must give them all their desires. And therefore whether we desire health or wealth, long life, or any thing else; or we desire an end of this grievous calamity of the pestilence, 
And in taking away of this plague.  and that the places where it is, might at the last be set free from it, and that all places might have their accustomed health, to the comfort of us all: God alone is he that must give these things, or else we shall never have our desires.  

We must show this faith in praying to God to fulfil our desires.  This doctrine though it be so evident and clear, as it is, yet few do rightly believe it: for if they did, than they would do as David did here in the like case, that is, they would in all things pray to God, that he would give them their desires. But the most part covet and desire many things, and never ask them of God; as though they imagined, that they could have them without him. So saith the Apostle, and chargeth the jews out it: 
james 4.2.  saying, Ye lust, and have not, ye envy and desire immoderately, and cannot obtain: ye fight and war, and get nothing, because ye ask not. That is, they trusted greatly for these worldly things, one for one thing, and another for another, and they had a world of desires in their mind, and they envied also others that went beyond them, and had that which they had not, and they did strive and take all the pains that they could to get more; and yet they had not according to their desire, because they asked not those things of God, who only could fulfil all their desires. So that if a man believeth, that it is God only, that must give him all his desires, else he shall desire and desire in vain, as these did; he must commend his desires unto God in prayer, that he might so do: and the want of prayer in all our desires, argueth the want of faith in them. All those then that have their heads occupied about the world, that they have a multitude of desires in their mind, to this and to that, and to they cannot tell themselves what; & do not from time to time ask of God, that he would fulfil them, do not rightly believe that he only can do it: but trust to their own wit and policy, to their own strength and power to themselves, or to some other. And yet God many times disappointeth them of their desires, when they think themselves surest of them; that they might by experience see that in themselves, which they will not hear out of the word: Ye lust, and have not, because you ask not. And that I might apply this to the time present, 
And namely our desire to have the plague taken away.  and to the occasion of our meeting: all men desire, and have done a long time, that God would stay his heavy hand, and that we might not thus still hear continually of the death of our brethren in so many places: But none of us all can have our desires herein, but as God shall give it. Therefore let us pray unto him, and ask it of him, (as the Apostle willeth us) and the more earnestly we desire it, the more fervently let us pray unto God for it: so will the Lord grant it unto us in his good time; and so shall it appear, that we do not only say in word; but believe in heart, that he only can give us our desire. And let us remember for the further humbling of us, how many desires we have had in our mind in time past, and never thought upon God, or sought to him for the accomplishment of them: and so no marvel if we have missed of many of them; for God thereby hath punished our unbelief, that we did not by prayer (the fruit of faith) acknowledge that he was the only giver of all our desires: yea and that we have desired many great things, and such as have concerned us very much, and yet have not asked them of God, and therefore worthily have gone without them.  
And seeing God giveth all men their desires, and we must pray to him for them; it behoveth us to live well, and to serve him, and to desire nothing but good continually: that so he may from time to time give us our hearts desire, even as David did here And then God hath promised to give us our desire, 
Prover. 10.24.  as Solomon saith, That which the wicked feareth, shall come upon him: but God will grant the desire of the righteous. 
What we must do, that God might fulfil all our desires.  Where he saith, that the wicked shall be so far from having their desire, that even that very thing which they fear most, and would most willingly escape, God will bring upon them: but he will give the righteous man his desire. So that if we serve God, and do live well: then he will give us all our desires, that is, so far as they be good, and agreeable unto his will. And thus also is a righteous man described in the word of God, namely, That he is a righteous man, and she a righteous woman, that hath good desires: and so far God will fulfil them. Therefore that we might pray in faith unto God for all our desires, we must live righteously, and look that all our desires be only good. For though he doth sometime give the wicked their ungodly desire, and that in many things, as we have seen it in Ahab, and jesabel, and might have seen it in many more; yea they have more than their hearts desire: yet it is no blessing at all, but a punishment of God upon them, to be given up to their own lusts, to desire evil things, and then to have their desires: though (I say) he dealeth thus often with the wicked, yet no man can pray for any such thing in faith; neither can he look for it at God's hands: and if it should come unto him unlooked for, he cannot take it as a blessing from God. We are rather to pray, that in all our wicked and ungodly desires he would cross us, and never suffer us to thrive in any of our unlawful desires: and that shall be a great blessing of his upon us, to have our ungodly desires denied unto us. But we shall find it to be true by all experience, that when we have lived in the best course, and have had most godly desires, than the Lord hath most often and soon fulfilled them: so this must teach us to live well, and to desire good things of God, that he may still fulfil them.  
And the rather that we might believe, 
God can hinder men of their greatest desires.  that God only can and doth fulfil the desire of all men: we must consider that he can also, and doth many time hinder them from their desires: that though they have had never so great a desire to a thing, yet they could never obtain it. And this is threatened to the ungodly, as a punishment from God, that they shall not have their desire: He shall gnash with his teeth, and consume away, 
Psal. 112.10.  the desire of the wicked shall perish. And all experience doth show, that many times he hath frustrated the desires of the wicked. 
Hester. 3.6. 2 Sam 17.2. 1. King. 19.2. Exod. 5.7, 8.  As the desire that Haman had to root out the jews; that Achitophel had to overthrow David; that jesabel had to take away the life of the Prophet Eliah; that Pharaoh had to oppress the Israelits with cruel bondage, and to keep them still in his land; 
Act. 12.6.  that king Herod had to kill Peter: how was he disappointed of his purpose, when he thought all was sure? for Peter was in prison, & the night before that he thought to have brought him out to the people, he slept between two soldiers, bound with two chains, and the keepers before the door kept the prison, so that it seemed all was sure enough: but God sent an Angel, 
Verse 11.  and delivered him out of the hand of Herod, and from all the waiting for of the people of the jews, and so disappointed them all of their ungodly desires. And all the enemies of David that sought to keep him from his kingdom, whereof he complaineth, Why did the Heathen rage, and the people murmur in vain, etc. 
Psal. 2.1.  God did laugh them all to scorn, and would not suffer them to have their desire of him, but said, I have set my king upon Zion, m ne holy mountain; as if he had said, he shall be king in despite of you all. How were all the great and mighty tyrants, and cruel persecuting emperors disappointed of their devilish desires to destroy the poor Christians? So that though they were many, and their persecutions extreme and very long, enduring certain hundred years; yet therein they so little prevailed, that the number of them still increased: whereupon arose that proverb, That the blood of the Martyrs is the seed of the Church, that is, the more that they did put to death, the more did rise up in their stead. So that the two last cruel persecutors being tired with the slaughter of the Christians, and fretting at this, that they could not have their desires of them; in great discontentment gave up their empire, and led a private life. What should I speak of the Papists, and of their holy league, who were not yet able to satisfy their desire against the professors of the Gospel, in that wicked practice which began at the bloody massacre in France? And how were all that crew of Papists disappointed of their wicked desires in the end, here in England, by the death of Queen Marie? And what should I say of some of those bloody blasphemous persecutors, who so greedily desired the death of God's Saints, that they openly threatened, that they would see them burnt; but themselves by a sudden death of the hand of God, were taken away before their blessed martyrdom. So that all the wicked, be they never so many and mighty, they cannot have their desires always, but God can hinder them as it pleaseth him, that only must give to all men their desires. Therefore when men threaten that they will have their wills of men, and they will do so and so, 
1. King. 19.2. Gen. 4 23.  as Lamech did, saying, I will slay a man in my wound, and a young man in my hurt, that is, if any man touch me, I will do so and so unto him: we see, that they must first ask God leave, or else they shall never have their desires. Nay David hath taught us to pray in faith against all the ungodly desires of wicked men, Let not the wicked have his desire, 
Psal. 140.8.  O Lord, perform not his wicked thought, lest they be too proud. Selah.   

The fourteenth Sermon upon the fourth verse.  And grant thee according to thine heart, and fulfil all thy purpose. 
THat which should have been added the last day concerning the former part of this verse, is this: That whereas we have heard already, how we ought to show our faith in this point, that we believe that God can and doth give to every one their hearts desire, by praying unto him beforehand for every thing that we do desire: Now it remaineth further to consider, That if we do believe indeed, that God only doth give to all men their desires, 
We must praise God for all our desires that have been fulfilled.  and that without him they cannot have them; then we must declare this faith of ours, after that we have our desires, by acknowledging, that for all things which we have desired in the whole course of our life, and have had them, that we are wholly beholding to the goodness of God for them, and so praise his holy name for the same. For if we desire any thing of a mortal man, and he bestow it upon us, we are bound to confess so much, and to be thankful unto him for the same: then much more unto God, who moved the heart of that man towards us, and made him an instrument of his goodness unto us, to fulfil our desires. And thus doth David even for this very thing, confessing openly, that God had satisfied his desires, when he saith, Thou hast given him his hearts desire, 
Psal. 21.2.  and hast not denied him the request of his lips: where he speaketh of himself, and made that Psalm as a form of public thanksgiving unto God for giving him his desire in the overthrow of his enemies. We in our time have desired many things in our hearts, and we have not been disappointed of our desires: but have we in all of them so considered God to be the author of them, that we have given thanks unto him for the same? If we do rightly examine ourselves, 
But most men fail greatly in this praise.  and call to mind the time past, we shall find, that for many things for which we have prayed, O Lord give me according to my heart, we have not returned with this thankful confession, O Lord thou hast given me my hearts desire, and hast not denied me the request of my lips. And this is that that our Saviour Christ complaineth of in the Gospel, 
Luke 17.12.  That when ten lepers did meet him, they stood a far off, and all of them lift up their voices, and said, jesus master have mercy on us: and all of them were healed. But one of them when he saw that he was healed, turned back, and with a loud voice praised God, and fell down at his feet, and gave him thanks: And jesus said, are there not ten cleansed? but where are the nine? There is none found that returned to give God praise, save this stranger. Thus though all of them had a great desire to be cleansed of that foul disease, and did cry out earnestly unto Christ for it, yet but one of them did testify his faith, that he had received this benefit of Christ. And this is a common fault in the world, that scarce one among ten, when they have their desires, and that of God, and when they have asked the same of him, that are mindful to give thanks unto God that gave them their desire. Many in their wants come to Christ, and say Miserere, to have their desires satisfied; but few afterwards return with Alleluia, to give praise unto him for the same. This is that then, which the Psalmist not without just cause so often & so earnestly calleth upon men for, and all sorts of men: That when they have been in great affliction some one way & some another, and so for their relief and comfort, they have desired this and that according to their several estates; that when God hath delivered them, and given them their desire, they would as well by giving thanks unto him declare, that they believe that he only did satisfy their desire, as they did before by praying unto him. For he saith, That some have been in captivity, 
Psal. 107.3.  and scattered into the enemy's land, and there they have wandered in the wilderness and desert out of the way, & found no city to dwell in; both hungry and thirsty, and their soul hath fainted in them. Then they cried unto the Lord in their trouble, and he delivered them from their distress. Let them therefore (saith he) confess before the Lord his loving kindness, and his wonderful works before the sons of men: for he satisfied the thirsty soul, and filled the hungry soul with goodness. Where he provoketh them to be thankful, acknowledging of the goodness of God with praise, when they have found by experience how he hath satisfied their desires; and would have them show that they believed, that God gave them their desires, by a thankful acknowledging of the same. And so afterwards in the same Psalm he speaketh of others, whereof some are delivered from sickness and from death, and some from prison and irons, and some from extreme hunger; and all these according to their own desire: for he saith of all them, Than they cried unto the Lord in their trouble, 
Verse 13.  and he delivered them from their distress: and would have all of them likewise confess, to the glory of God, and the good of others, That God had given them their desire: when he saith thus, 
Verse 21.  Let them therefore confess before the Lord his loving kindness, and his wonderful works before the sons of men: and let them offer sacrifices of praise, and declare his works with rejoicing: 
Verse 23.  and let them exalt him in the congregation of the people, and praise him in the assembly of the Elders. Where we see, that though he confesseth that all of them in their several troubles do cry unto God for help, as believing that he only can give them their desires: yet he doth not say, that all after their deliverances do declare their faith in God's providence, by giving him thanks: but this he exhorteth them unto, and wisheth that it might be so, saying, Let them therefore confess before the Lord his loving kindness: or, oh that they would thus do. 
So must we do when he shall give us our desires, in taking away the plague.  Showing that though it be men's duty, yet many of them are so far from it, that it is rather to be wished and desired, than to be looked for at their hands. Therefore if it shall please the Lord to be merciful unto us, and this way to give us our desire, by taking away this grievous rod from our backs, and causing this pestilence to cease, which hath a long time walked in the darkness, 
Psal. 91.6.  and destroyed at noon day; and of which there hath fallen a thousand on the one side, and ten thousand on the other: we must remember to be thankful unto him for it, and let him have as many praises from us for giving us our hearts desires, as now he hath prayers for it: and let us remember it the rather, because we are more prone to cry unto God in our troubles, as others have done, than we are afterwards to confess his loving kindness, and his wonderful works before the sons of men; and to exalt him in the congregation of the people, and to praise him in the assembly of the Elders, as we have heard even now out of the Psalm. And let us be hearty sorry that for so many desires of ours, both for soul and body, for ourselves and ours, we have been so unthankful; which might justly move him to abridge us now, and to cut us short of our desire in this thing, which doth so greatly concern the good of us all, and of many thousands of our brethren. And this is that, which we have to observe out of the first part of this verse.  

Fulfil all thy purpose or counsel.  The second followeth after this manner: And fulfil all thy purpose. This latter part of the verse containeth almost the very same petition that the former did, saving that here is somewhat more, namely, that whereas men, when they have a desire unto a thing, and would feign have it, they begin to bethink themselves how and which way to accomplish it: and then taking counsel with themselves or others, they devise and determine to do so and so: as David might do in this case. This counsel of his and purpose, whatsoever it was, he willeth them to pray to God for him, that he would fulfil, that so he might have his desire, and God's providence might be served thereby. This word, Purpose, the most and the best do translate, Counsel. And so the meaning of it is, that whatsoever he should advise himself to do by good counsel, for the effecting of his desire, and whatsoever things he should put in practice upon mature deliberation to that end: that that counsel and those means God would bless, and give a good success unto, and so bring the thing to pass. So that we see with what humility and distrustfulness of himself he speaketh, acknowledging his own insufficiency to be so great, that he was so unable of himself to bring to pass his own desires, though they were good, and in a lawful cause; that when he had taken the best counsel for it, yet that should be in vain and altogether frustrate, and do him no good at all, unless God bless it. Therefore here he prayeth unto God for his blessing upon his consultations, and good purposes, and desireth them to help him with their prayers therein: both that God would direct him to those means that might best serve his providence, and that he would give good success unto the same; and that he might not fall into any vain courses, or as it were crooked ways, 
They ask of God good counsel, and the success of the same.  which the Lord did not purpose to work by. This than must pull down the high minds of those proud conceited men, who think so highly of themselves and of their own wit, that they presume that for every thing they are all sufficient of themselves: for in all matters that shall befall them, they can tell presently what to do, they can tell how to advise themselves sufficiently, they have counsel enough at home, and so can bring all their matters to pass. For though I grant it to be true, that it is a great blessing of God upon any, that in time of need they know what is to be done (for many times for want of good counsel men are in doubtful matters greatly perplexed, and almost at their wit's end:) yet they must thus think, that when they have the best advise that can be from themselves or others, yet the success of it depends only upon the blessing of God: and so they must seek unto God for it, as David doth here, though he was very wise of himself: For it is said of him when he was but young, 
1. Sam. 18.30.  That when the princes of the Philistims went forth, at their going forth to war, he behaved himself more wisely than all the servants of Saul; so that his name was much set by.  
And for the repressing of this foolish presumption of our own wisdom, to be able to bring all matters to pass, the Prophet jeremy giveth a good lesson, saying, Thus saith the Lord, 
Jere. 9.23.  let not the wise man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me. For though a man have wisdom to devise, 
God only establisheth and overthroweth men's counsels.  strength, and riches to bring to pass, (and where these three concur there is likelihood of great matters) yet even then God only bringeth the purpose to pass. For either we shall not resolve upon the best, or take good counsel when it is given us, or if we do, God can destroy it. This we see to be true in the counsel of Achitophel, who was one of the wisest men of his time, in so much, that that which he counseled, was like as one had asked counsel at the oracle of God: 
2. Sam. 16.23.  when in the conspiracy of Absalon he gave counsel one way, and Hushay the Archite gave counsel another way; though the first counsel was best at that time, yet it was not followed: 
Chap. 17.14.  but all of them said, The counsel of Hushai is better than the counsel of Achitophel: For the Lord had determined to destroy the good counsel of Achitophel, that he might bring evil upon Absalon. Thus we may here learn that it is in God only to overthrow or to establish the counsels of men, even of the wisest, according as he is purposed to do good unto, or bring evil upon them. So was it also in the days of King Rehoboam the son and heir of Solomon, when in the beginning of his reign the people came unto him with this petition, 
2. Chron. 10.4.  That he would make the grievous yoke which his father had put upon them, lighter, and they would serve him: and he bade them departed for three days, and then come again for an answer: and in the mean time he asked counsel of the wise, ancient, experienced men, which had served his father; and they gave him good counsel, that he should yield to them in this request: and he after conferred with the young men, who had been his pages and brought up with him, and they gave him ill counsel, (as appeared by the sequel) That he should take it upon him like a king, and speak roughly unto them: and so he did, refusing the good counsel of the ancient men. And thus though their counsel was good, God did not fulfil it; and though it was offered unto him, he did not take it; because the Lord would bring that upon Solomon, which he had threatened by Ahiiah the Prophet, That for their idolatry, 
1. King. 11.31.  ten tribes should be rend away from his kingdom, in the days of his son: as also came to pass: for when they heard the answer of the king, ten tribes fell away to jeroboam, and could never be recovered. So that whensoever we determine to do any thing, as we ought to take counsel, and do nothing rashly and unadvisedly, as many do (for then we shall thrive thereafter:) so we must also believe that God must bring all things to pass, and so pray to him for it continually. So that all men when they have the best counsel in the world, if it were as good as Achitophel's, they must seek to God by prayer for his blessing upon it, if they will have things to thrive & prosper with them.  

When we have taken the best counsel, we pray to God for the success of it.  And this is true in all things: as if we have to deal with men that seek to oppress us any ways, we must take the best counsel that we can to defend ourselves, and then pray to God, that he would bring things to pass: otherwise our own counsel and purpose shall do us no good against their oppressions. So was it in the time of the jews captivity, when Haman for malice that he bore unto Mordecay, sought his destruction; and because his malice was unsatiable, he thought it too little to lay hands upon him only, 
Hest. 3.6.  but because they had showed him the people of Mordicay, he sought to destroy all the jews at once that were throughout the whole kingdom of Ahashuerosh: & to that end under the colour of the king's profit, he got a decree to be sealed with his signet, That upon such a day all of them should be rooted out & destroyed, both young & old, women & children. This seemed unto him very good policy to bring his purpose to pass; and when the posts with the king's letters were sent out into all places, he might have thought himself sure of it: but God did not prosper it, and so it came to nought, and his purpose was disappointed, because God did not fulfil it. 
Chap. 5.14.  And afterwards when Zeresh his wife & all his friends gave him this counsel, That seeing he was in so great favour with the king & the queen, as to be invited with the king unto a banquet which the queen had prepared, and none but he was invited; that he would make a gibbet of fifty cubits high, and in the morning when he went unto the king, that he would speak unto him, that Mordecay might be hanged thereon; and then he should go joyfully with the king unto the banquet. And that also pleased Haman well, and he purposed to do so. But this took no place neither, because God did not prosper it, but contrariwise himself was hanged on it by the commandment of the king: and thus he could not bring his purposes to pass, because God did not fulfil them. But on the other side, when Hester and Mordecay did hear of this wicked decree, and did advise with themselves what was best to be done for the safeguard of the life of the jews; and at the last did resolve upon this, 
Chap. 4.8.  That the queen should go into the king, and make supplication for her people: and she did so. This good counsel, and the success thereof, they commended unto God in prayer, yea in fasting and prayer, three days and three nights together; and this God blessed, and brought it to pass: so that they had liberty from the king, 
Chap. 8.11.  both to stand for their own lives, and to destroy all the power of the people that vexed them, both children and women, and to spoil their goods: and they did so. And truly, if all men in all controversies which they have with their adversaries, would first take good counsel, according to God's word; and then acknowledge, that the success of it is in God's hand, and pray earnestly unto him for it: they might prosper more in their suits at the law, than they do. But because they neglect this, and for the most part seek for crafty counsel, such as hath no promise of God's blessing, because it is contrary to the law of charity; and then in such cases they neither do nor can pray to God for his blessing upon it, that he would fulfil all their counsel: therefore it is not so. And thus we see, why some are overthrown in their good causes: namely, they seek not to God, that he would fulfil all their counsels, but think themselves sufficient without his blessing, and so God leaveth them to themselves, that by experience they might see it to be otherwise. Therefore let us profit unto our duty by other men's harms.  
Furthermore, whereas David was a king, and now gone out to war, and willeth the people at home to pray to God for him, That he would fulfil all his purpose and counsel; we must understand thus much, that as he was wise himself, so he had his counsel both for war and for peace, as all kings have; and they were to advise him in every action what was best to be done: yet he rested not in that, 
We ought to pray that God would bless the consultations of the king and his counsellors.  but desireth the people, that they would pray, That God would fulfil all, which by his grace they should determine: and they did so. So must we do for the king's highness. And though he be godly and wise himself, and hath many worthy noblemen of his most Honourable privy Counsel, who are of great wisdom and long experience: as they must not rest in their own devices, but commend them unto God in prayer, and desire others also that are about them, that they would do so; and by this means might they greatly prosper: so is it our bond duty to pray unto God for them, that he would bless their consultations, and bring them to pass, for the good of his Church, and profit of this realm. And as they do weekly meet at the Counsel table, and sometime oftener, for matters of State; so we should continually commend them to God in all our prayers: so shall we have the benefit of our own prayers, when God shall fulfil the good things that they purpose. And as we ought to do thus always, so especially against the Parliament, we should pray that God would fulfil all the good purposes of that great assembly, for the rooting out of Popery, and all remnants of superstition, 
Especially all consultations in the Parliament house.  and all other abuses, and for the establishing and enlarging of the preaching of the Gospel, and all other good orders in all places. Otherwise we see, that good counsel may be given, but not followed; and if it be, yet not brought to pass: and so there shall not that good be done that might, and which many good men in the Parliament house intend. Therefore as we desire to enjoy the common benefit of our time, so let us pray, not only for the King, but for all our governors in the Church and Commonwealth, That God would fulfil all their purposes.  
Then ought we much more thus to pray for our selves, if we were a great deal wiser than we are; for when we have taken the best advice, and thereupon do things to one end, they may fall out to another, 
And all our own counsels and purposes.  yea clean contrary to that which we purposed, and so we shall be disappointed. As for example, in matters of marriage (which is an ordinary thing) some think to join themselves or their children in alliance with such and such, hoping thereby to advance their houses: 
As in matter of marriage.  but it falleth out otherwise, and by that means they come to ruin, and so God doth not fulfil their purpose. And this was the very case of king jehoshaphat, 
2. Chron. 18.1. Chap. 21.6.  who joined himself in affinity with Ahab king of Israel, by joining his eldest son Jehoram in marriage with his daughter: and though jehoshaphat had riches and honour in abundance, yet the king of Israel was greater than he, as having more tribes and people to rule than he, and so his kingdom much bigger: yet that was the cause of the overthrow and utter ruin almost of his house. For, to say nothing of this, how Edom presently rebelled, and fell away from him, and made a king over them; 
Vers. 8.  nor how jehoram fell into idolatry after the manner of the kings of Israel, and compelled the people thereunto; 
Otherwise they may fall out to a clean contrary end.  for which he came to a miserable end, being sick of sore diseases, so that his guts fell out at the end of two years: all his children afterwards were slain by the Aramites, saving the youngest, whom they made king in his father's room: and this man Ahaziah was slain by jehu: 
Chap. 22.7.  and it is said, that his destruction came of God, in that he went to joram his father's brother by marriage, being the son of Ahab: for when he was come to him, he went forth with Jehoram against jehu the son of Nimshi, whom the Lord had anointed to destroy the house of Ahab. And so doth it fall out with many in this kind, even in our days, when they do not commend their purposes to God in prayer, to direct them, and bless them: as jehoshaphat, though a good man, yet in this action had not his direction from God, neither is it set down in the text, that he sought it of him. 
But it fell out well in the marriage of Izaak.  But it succeeded more happily with Abraham, who when he sent his servant to provide a wife for his son Izaack; as he did direct him in the right way, and assured him of good success by the promise of God, 
Gen. 24 7.  saying, That he would send his Angel before him: so this man his servant prayed unto God, that he would prosper him, 
Verse 42.  O Lord, God of my master Abraham, if thou now prosper my journey which I go, etc. And Izaack also, for whom this marriage was sought, did not neglect to pray unto God for good success, and to fulfil his father's good purpose towards him: 
Verse 63.  for it is said, that whiles his father's servant was in his journey, he went out to pray in the field toward the evening: and so God did hear all their prayers, and gave good success to this purpose of marriage. 
So is it in all matters for the world.  So is it for matters of the world, a man thinketh to enrich himself, and therefore he mindeth to buy & sell, or to take a farm, or to deal in merchandise, etc. and even the same things turn to his utter decay: and by that means they find it to be true, 
Psal. 127.2.  That it is in vain to rise up early, and to go to bed late, and to far hardly: for either in them they shall not prosper, or else there shall come some great loss that shall hinder them; that they might learn by experience to commend all their purposes to God in prayer. Therefore whatsoever good we purpose either for ourselves, or for our children, or for our friends, let us pray heartily unto God to fulfil them; else we may purpose one thing, and God by the same means that we use, shall bring to pass another. And how God can alter men's purposes, we see it in the example of jacob, 
God can alter all men's purposes. Gen. 37.14.  and of his children. He sent his son joseph into the fields to his brethren, who were there keeping of his sheep, with this errand, Go see whether it be well with thy brethren, and how the flocks prosper, and bring me word again. Thus we see what he purposed in sending him forth. But when he came among them, they sold him into another country, and sent his coat home to his father dipped in blood, as though he had been slain with some wild beast: so jacob was disappointed of his purpose. And so were the brethren of joseph also: for first of all, they sought to kill him, and after they sold him for a servant, that he might never be above them, according to that which God had showed him in dreams: but by this means he came into Egypt, and there in process of time he was made ruler of the whole land: and in the time of famine his brethren came thither to buy corn, & bowed before him, & did him great reverence, when they knew it not: and so God's purpose was established, and not theirs, who had sent him thither beforehand for their preservation, 
Chap. 48.5.  as himself afterwards doth confess unto them.  
The like may be said of our own journeys: 
As when they purpose any journey.  A man shall purpose such a thing, to go to such a place at such a time, and either things shall so fall out from day to day, that he shall not compass it, and so it shall still be deferred against his will; or else when he doth go, things shall fall out otherwise with him, than he thought, and so he shall go to another end than he purposed at the first. And this the Apostle Paul by good observation confesseth of himself, 
Rom. 1.10.  That he had a long time purposed to come to Rome, that he might preach the Gospel there to them, as he had done unto others: yet he was put off from the execution of this purpose many years, and at the last he cometh thither; but after another manner, and not as he looked for: for he was sent thither as a prisoner, and was carried by force, he being compelled beforehand by the malice of the jews (who sought to kill him secretly, 
Act. 23.12.  and forty men had bound themselves with an oath to do it) to appeal unto Caesar the Emperor of Rome. 
Let us therefore submit all our purposes to the will of God.  Thus he had not his purpose in his journey, when and as he would. Therefore let us submit all our purposes unto the will of God, and desire him to have them fulfilled, so far forth as it pleaseth him, as Paul did, praying, that at one time or other he might have a prosperous journey by the will of God to come unto them: and when we see that it is not his will (as Paul saith, 
Rom. 1.13.  he was hitherto letted) let us be contented to stay at home, and to be crossed in our purposes. And yet if our desires be good, let us continue in them, and pray as he did, that at one time or other we might have a prosperous journey by the will of God. And let us not be so obstinately set upon any thing (as the manner of some is) that we should be restless, when we have not our mind and purpose in every thing: for than if we be headstrong, as the Lord can hinder us whether we will or no; so if we will needs do according to our own purpose, we shall find, that all things shall not fall out as we looked for. And this we see plainly in the example of Balaam the sorcerer, who would needs go at the request of Baalack king of Moab, 
Else he can cross and punish us in them.  in hope of great gain and preferment that was promised unto him, to curse the Israelits, and so to root them out by his enchantments. The Lord did sufficiently show him (by the course of his providence, and ill success that he had in the way) that it was not his will that he should go; 
Num. 23.7, 8.  yet he would needs go on. But when he came there, he was driven to do clean contrary to his purpose, even to bless them, though he sought divers times, and set his divinations to curse them: whereupon the king of Moab was greatly angry with him, and it is most like that he lost his reward, and so he was disappointed of his purpose in this journey, where he was not contented to be ordered by the Lord, but would go (as it were) against his will. And in his return home he was slain in battle by the Israelites. 
Num. 31.8.  Thus when he thought that he had had his purpose, than did he most of all miss of it, because God did not fulfil it.  
Therefore when we purpose any thing, and have taken counsel for it, and have also very good means to bring it to pass, let us pray unto God, that if it be his holy will, he would fulfil it. And in matters of great moment, let us not content ourselves with our own prayers, but desire others to pray to God for us, as David did here desire the people thus to pray to God for him, The Lord grant thee according to thine heart, and fulfil all thy purpose: so may we speed well of our purposes, as he did. And when we have purposed so and so; and it hath fallen out otherwise, not according to our purpose, (as in many things often it doth, and they that are wise to observe things, shall soon perceive it) it is to teach us to depend upon God's providence, who only bringeth all things to pass, according to his own decree; and let us make that good use of it. That when we see, how in disappointing us of our purposes, the Lord hath sometimes provided better for us than we had purposed ourselves; 
How we should profit, when we are disappointed of our purposes.  we might be thankful unto him, and learn thereby in all things to depend upon him, who hath so greatly showed his care over us, and not to trust too much to ourselves. As we must needs confess, that in many things the Lord hath thus dealt with us. But if things fall out worse with us, than we had purposed, (as sometimes also it doth) we see how God can hinder us of our best purposes, that so we may always in them pray unto him, that he would bless them. And let us for all our life past and for all things that have befallen us in the same, acknowledge and confess, as the truth is, to the glory of God, & our own comfort, That whatsoever good we have purposed for our own benefit, or the welfare of others, and it hath so come to pass; that it was God only, that did fulfil them, 
And when they be fulfilled.  whatsoever the means were: for both they and the success of them were of him, and so let us be thankful unto him for the same. And let us not ascribe them either to our good fortune and chance, as though things fell out uncertainly, we know not how: neither to our own wit and policy, to our own strength and power, as though we were sufficient in ourselves: as many are too ready to say, I may thank my good fortune for such a thing, or I may thank myself for it, or my wit, or my hands for this that I have: but let us thank God, who only bringeth to pass the purposes of all men. So shall we for the time to come learn to depend upon him for ourselves and for all ours, beyond that that we can see; when as we remember how for the time passed he hath provided better for us, than we had purposed, or could have done for ourselves. Whereas when it is otherwise, God looseth his praise, and we the fruit of his fatherly dealing and merciful providence towards us. And this is that that we have to observe out of the fourth verse.   

The fifteenth Sermon upon the fifth verse.  That we may rejoice in thy salvation, and set up our banners in the name of our God, when the Lord shall perform all thy petitions. 
HEre the first part of the prayer is continued and ended; 
The meaning of the fifth verse.  I mean the petitions, which the people make for the king: where they show why, and wherefore they are so desirous, that God would thus hear and defend him; namely, that so not only he, but all they, even the whole Church of God might rejoice in that salvation that God should bestow upon him. For they spoke before of the king, and for him they did pray, and so this word (thy) is to be referred unto him: and they mean that defence and safeguard that God should bestow upon him and his army. Wherein they were taught to acknowledge themselves to have a part in the affairs of the king, were they prosperous or unprosperous; as all subjects must thus think of their kings and princes. This word (rejoice) others do translate, sing, of thy salvation: which is all one in sense, saving that the one is the cause, and the other is the effect. For joy often causeth singing: and singing commonly argueth joy, as the Apostle saith, Is any among you merry, 
jam 5.13.  let him sing. What then would they sing? of the salvation and defence of their king: and so they mean, that they would praise God for it. And thus the end of their prayer is, the glory of God: that they reciving so great a benefit from him in the person of their king, might be so affected with joy, that they might sing forth publicly the praise of God for it: as afterwards they did. And this they express more fully in the next words, when as they say, And set up our banners in the name of our God, etc. that is, That we thus having the victory, and triumphing over our enemies, might as conquerors, not only inwardly rejoice, but outwardly declare it; not to our own praise, or the praise of our king so much, but to the glory of the name of our God. When he shall fulfil all thy petitions (as it followeth in the text) namely of the king, for whom they pray. So that here still they pray God to grant all his petitions; but they bring this as a reason to move him thereunto, or to confirrme their own faith, that he will so do; That they might have cause to praise the name of God. And so they show before hand, what they mind to do, when God shall thus bless the king and his people, namely, they will by all means praise and magnify the name of God, as the only author of it.  
So that here they shut up all their petitions with a public profession of the inward desire of their hearts: 
The end of all our petitions should be the glory of God.  saying that they seek and ask all these things of God, for the glory of his name. Wherein they were taught rightly to pray, and so God did hear them, as he will do all those that thus pray: for this should be the principal end of all our prayer, and of all things that we ask in them, That God may be praised; that is, that his goodness, mercy, wisdom, power, justice, and truth, might be known, and so he have the whole glory of all his works, and of all his gifts; when he is not only acknowledged to be the author of them, but loved served and praised for them. And this our Saviour Christ hath taught us in that form of his, that must be the pattern of all forms; in all our prayers principally to respect the glory of God's name, when he willeth us to begin thus, 
Mat. 6.9.  Hallowed be thy name: and so after to desire all other things, as they may stand with that. And lastly to refer all unto that, when we say, For thine is the kingdom, 
Verse 13.  the power, and glory, etc. ascribing to him the praise of all, and in all desiring, that his kingdom, power, and glory might more & more be known and set forth. Thus have the servants of God prayed, and have obtained great things, when they have desired them for the glory of God. As Hannah that godly woman, when she had been barren a long time, prayed to God for a child: 
So did Hannah pray for a child.  but she did it not as a natural woman in any carnal respect, that she might leave a posterity behind her, but for the glory of God; and therefore she vowed a vow to God before hand, 
1. Sam. 1.11.  That if it were a man child, she would give it to God all the days of his life, and no razor should come upon his head: that is, she would consecrate him to the service of God, and make him a Nazarite, to be separated to God, after a special manner. And as she did this way sufficiently show, that she sought not herself in it, but God: so afterwards she did it much more in praising God for it, and in performing her vow; when she brought him to the house of the Lord in Shyloh, 
Chap. 2.18.  so soon as she had weaned him, and there left him with Hely the priest: whereby it came to pass, that he ministered before the Lord being a young child, girded with a linen Ephod. Thus she was contented to departed from him so soon as she had him, whereby she declared, that in her petition she respected God's glory more than herself. And thus if any desire children, not so much to uphold their name, as to inherit their lands and goods, or to serve God in the Church and commonwealth, and to be instruments of his glory, and determine to bring them up thereafter; they might both be blessed with children above the course of nature, and in them above the common sort, as this woman was in her son Samuel, who proved a very rare man, and singular prophet.  
King Solomon when he prayed for wisdom, 
1. King. 3.6.  useth the same reasons to persuade the Lord, and to confirm his own faith, namely, That whereas God had made him king in his father David's room, and that over a great people, therefore it would please God to give him wisdom, 
And King Solomon for wisdom.  that he might be fit to serve him in that place whereunto he had called him, by being able to judge both good and evil. Thus he propoundeth the glory of God in his calling before his eyes, when he asked this; and it so pleased God, that he gave him that, and a great deal more. So no doubt if men were desirous to glorify God in their callings, and did ask of him gifts meet for them to that end, and in seeking for gifts of the mind did make the glory of God the principal end, they might obtain great things of God. But for the most part men seek wisdom and learning, to set forth themselves, and therein seek their own wealth and credit, either wholly, or more than the other; and not the discharging of a good conscience in the right use of them, to the glory of God: and so either miss of them, or have them not in that measure that others have, and as they might attain unto themselves. The Prophet Elijah was wholly taken up with the glory of God, when he contended with the priests of Baal, and so by prayer obtained fire from heaven to consume his sacrifice: 
And Elias both for fire from heaven.  for the contention was, Whether God or Baal were the true God. 
1. King. 18.37.  Therefore he prayed thus, Hear me, O Lord, and let the people know, that thou art the Lord God. And then his zeal appeared afterwards in killing all those false Prophets and priests of Baal, that had a long time seduced the people: and after in the same zeal he prayed for rain, 
Vers. 42. And for rain.  and did obtain it after a great drought of three years and an half. Thus we see what great things may be obtained of God by prayer, when therein we seek his glory. This example the Apostle setteth before our eyes, when he willeth us to pray for them that be sick, with hope of obtaining health, and forgiveness of sins for them: 
jam. 5.17.  For saith he, The prayer of one righteous man availeth much, when it is fervent. As Elias, being a man like us, yet inflamed with God's glory, did pray that there might be no rain, that the people by that punishment might be brought to know God; and after prayed, that there might be rain, that by his mercy they might know it much more: and he obtained both. And so if in our prayers we were thus touched with the glory of God, we might obtain great things: but for the most part, men respect themselves in their prayers, and not God, and so obtain little or nothing. And the same Elijah when he prayed for fire to consume the captains and their fifty men, when they came to fetch him to the king of Israel by force, saying, Thou man of God, the king commandeth thee to come to him, as if they had said, Thou sayst, that thou art a man of God, well let us see whether he can keep thee from the king. He answered them: If I be a man of God, 
2. King. 1.10.  let fire come down from heaven, and consume thee, and thy fifty: and so it did. He did not thus pray in any private revenge, but that it might be known, that he was a true Prophet, and that that message was true that he sent unto the king before, namely, that when he was sick, and sent to Beelzebub the god of Esron, to know whether he should recover or no: 
Vers. 2.  he sent him this message, That because he had forsaken the true God, and sent to them that were no gods, he should not come from the bed on which he was, but he should die there, as also he did. Now when the disciples of Christ desired that fire might come down from heaven to consume the Samaritans, and their cities, because they would not receive him, when he was going towards jerusalem; they obtained it not, though they pretended the example of Elias, saying, Master, 
Luc. 9.54.  wilt thou that we command fire from heaven, and destroy them, as Elias did? He said, they had not that spirit, & did it not to that end that he did: namely, the glory of God, but in respect of themselves. So then, if we will obtain any thing at the hand of God, we must therein seek his glory, and desire it to that end, that thereby God may be glorified and praised; as the people do here, when they say, That we may rejoice, and set up our banners in the name of our God, when he shall fulfil all thy petitions.  
This was the ground of the prayer of Moses for the israelites in the wilderness, whereby he often obtained great things for them. As when the Lord would have destroyed them for their idolatry with the golden calf, 
Exod. 32.12.  and have made of Moses a mighty people, he prayeth unto God, that he would not do so: for then the Egyptians would speak ill of God, and say, that he maliciously brought them out from thence, to destroy them in the wilderness: and so he not seeking his own glory, but the glory of God herein, obtained, that they were spared contrary to their deserts. 
And Moses, that God would spare the israelites for the glory of his name.  And so afterwards, when the spies, that were sent to spy out the land of Canaan, brought up an ill report of that pleasant land of promise, contrary to all truth, 
Num. 14.13.  and by that means discouraged the people, so that they all murmured against Moses and Aaron, that they had brought them thither, to fall by the sword of their enemies, God said, That he would destroy them with the pestilence, but make of him a mightier nation than they: Moses prayed for them and said, That the Egyptians would say, that God was not able to bring them in: and so to stop the mouths of the enemies, and for the glory of God, he desireth that he would spare them; and so he did. Thus ought we to pray for ourselves, and for the Church of God, that he would turn from us all those evils that we have most righteously desired, even for the glory of his name; and therein not respect ourselves so much, as God's glory, that we professing his name, it might not be ill spoken of for our punishments. And truly this should be one principal reason to move us to pray for the removing of this plague, 
So ought we to pray for the removing of this plague.  that the Atheists, and Papists, and worldlings do not speak ill of God's name, and of his people, and his Gospel, when he so greatly punisheth them that profess it. And also, that we ourselves and others might (by removing of it) have cause to praise his holy name. And indeed, if we did less respect ourselves herein, as for the most part men do wholly, and be more careful of God's glory; as that by the staying of it, he might be praised: yea, and justice might be executed to the glory of God, the course of which now for a while hath been stayed in many places, because they could not so safely meet for fear of the infection: and that good things might be established, and ill removed by a Parliament (which it is like should have been long before, if this pestilence had not been so universal, and so mortal;) we might obtain by our prayers a great deal more than we do.  

Psal. 79 8.  Therefore let us pray as they did, Remember not against us the former iniquities, but make haste, and let thy tender mercies prevent us, for we are in great misery: Help us O God of our salvation, for the glory of thy name, and deliver us, and be merciful unto us for thy name's sake. Wherefore should the Heathen say, where is their God? Here we see they pray to God to forgive them their sins, & to remove that punishment that was justly laid upon them for the same, even for the glory of his own name: and so must we do at this time, if we will be heard; that it may be known that he is a God of mercy, that he is the hearer of prayers, that he will be found of them that seek him, even in due time, 
Psal. 10.1.  in affliction. And if the glory of God did more take us up, then might we hope to obtain more things at his hands. And thus again the people of God prayed in their miseries, Not unto us, O Lord, not unto us, 
Psal. 115.1.  but to thy name give the glory, for thy loving mercy, and for thy truth's sake, wherefore shall the Heathen say, when is now their God? Our God is in heaven, he doth whatsoever he will. Where they pray God, that he would do that, that might make most for his glory, not for their selves, but for his mercy and truth's sake, that he might be praised. So must we pray, that God would so deal with us in this visitation of his, that he may be known to be our God, and so honoured of us, and of all others: so that whether he remove it, or it continue, his glory may be set forth by it, and that done that may make most for it. 
If we did pray in the zeal of God's glory, we might obtain great things.  And assuredly, if we could come to these indifferent minds, to have or to forego health and other things, as they might make most for the glory of God; then we should see how the Lord would deal with us in this, and all other things beside. Therefore let us be so inflamed with the zeal of God's glory, that we may pray, as the people do here, Give me this, and give me that, that we may sing of thy salvation, and set up our banners in the name of the Lord our God, when he shall fulfil all our petitions. And we shall find by experience, that the more we seek the glory of God in any thing, the sooner shall we have it, and in greater measure: for God though he should forget us, yet he cannot forget the glory of his name, nor those that be careful of it. So then, whether we ask the forgiveness of our sins, or the increase of faith, or any other of the graces of God, to lead an holy life, we must respect the glory of God in them, and that we and others may praise him for them. Or whether we ask life, health, wealth, or any outward thing else, we must do it so far, and to that end, that God may be glorified in us by them: as the Prophet doth, Be beneficial to thy servant, 
Psal. 119.17. As David and Hezekiah did.  that I may live and keep thy law: where he desireth to live so, as by his godly life he might glorify God; and he did esteem of that, as of a great benefit. So did David pray, when he was banished by Absalon, he desireth God to spare him, and to continue his life, that he might praise him, for in death there was no remembrance of him, 
Psal. 30.9.  saying: What profit is there in my blood, when I go down to the pit? Shall the dust give thanks to thee, or shall it declare thy truth? And after the same manner did king Hezekiah, when he was sick unto death also, and had received the sentence of it against himself, by the Prophet Isaiah: he prayed, That God would not take him away in the midst of his days, for the glory and praise of his name; and this grieved him most, that he should be cut off from partaking of God's goodness, and praising him for it in the land of the living. 
Isai. 38.11.  I said, I shall not see the Lord, even the Lord in the land of the living: and afterwards he addeth, 
Vers. 18.  The grave cannot confess thee, death cannot praise thee, they that go down to the pit cannot hope for thy truth; but the living, the living, he shall confess thee, as I do this day. So we see to what end he desired life, even that he might have occasion still to praise God: and the Lord heard these prayers of his, and added fifteen years to his life.  
Let us then examine ourselves, to what end we desire all that we do; whether God may be glorified in us by them or no: if we do, then may we be assured, that our prayers are according to Gods will, & he will hear us so soon as it shall make for his glory. As for example, if we desire life principally to this end, 
We must examine our hearts, to what end we desire every thing.  that we may still praise God, and glorify his name, both in our calling, and as we be Christians, as David and Hezekiah did: and whether we desire children, that they might be instruments of God's glory in this world, to serve him in the Church or common wealth, as Hannah did: and whether we desire wealth and credit, that we might be the more fit to do good unto others, and to set forth the praise of God by our alms, and good deeds, as job, 
job. 31.16. Act. 9.36.  and Dorcas did: and to be short, all other gifts of body to this end especially, as Solomon did ask wisdom for that cause: and Queen Hester did put on her royal apparel, 
Hest. 5.1.  and dressed up herself well, that so in the presence of the king she might find favour in dealing for the Church of God: then may we be bold with great comfort to commend them to God, for in them we seek not ourselves, but his glory, which is most dear to himself also. But for the most part, men in all things seek themselves only, or principally, and so have them not as they desire. Therefore if we lack any thing that we have desired, and prayed for, consider whether we did seek God's glory in it, or our own benefit; if we had respect to ourselves, than no marvel if we did want it, that we might learn to reform our desires. For though God giveth unto men, that seek only themselves, as he doth to the wicked, yea unto the bruit beasts, because he is goodness itself, and would hereby draw all men unto him; yet how much more would he do it, if men did seek his glory therein? For though a master will give his servant that, which is for his own profit only; yet he will grant him that suit especially, which shall make for the credit of his master, and whereby he may do him the better service: most of all, when he seethe that he seeketh for it in that respect principally: so will the Lord deal with all his faithful servants much more, give them (I say) that sometimes wherein they respect themselves only, but most of all that whereby they desire to be furthered in his service, and to glorify his name, a great deal more.  
That we may rejoice in thy salvation, etc. As he hath in these words noted what was the end of their desires, beforehand; so also what should be the fruit of them afterwards, and what they would do for them; namely, Rejoice in this great benefit bestowed upon them, and praise his name for it. And this should be the fruit of all God's benefits upon us, 
The fruit of all God's benefits in us, should be the praise of his name.  both public and private: that as he by them offereth us occasion of praising him, so we should do it for them; as we see in the next Psalm this people do, according to that that they profess here. And truly then do we rightly profit by all God's benefits, when we give him that praise for them, that is due unto him: and when we so use them, and speak of them, as God the author of them, may be honoured. For to this end God giveth all, and this is all that we can do for all, To praise him in heart, word and life: therefore if we do not this, all is lost upon us. And every one as he receiveth more from God, so is he bound to this the more, to sing of them to God, that is, to praise his name for them; And to set up their banners in his name, that is, to set forth his glory. So that the poorest that is, is bound unto it, for their life, health, food, and raiment, etc. & other common benefits that they enjoy: for when they have least, they have more than they have deserved. But the rich are bound unto it a great deal more, by how much they go beyond others in God's benefits; for he did owe them nothing, and he might have made them like others: yea and he can so do when he will; 
Daniel 4.30.  as he dealt with Nabuchadnezzar, whom of a proud king he made a vile beast. And this is so proper unto all the benefits of God, that where he speaketh of many of them, he beginneth and endeth the Psalm thus, My soul praise thou the Lord. And in another, 
Psal. 103. Psal. 40 3.  speaking of a new benefit that God had bestowed on him, he saith, Thou hast put a new song of praise into my mouth: showing what we should do when God blesseth us, for every benefit give him new praises. And in another Psalm praying for the forgiveness of his sin, he saith, Open thou my lips O Lord, 
Psal. 51.15.  and my mouth shall show forth thy praise: as if he had said, If God shall bestow this benefit upon me, than I will praise him for it.  
As we should do thus for all God's benefits, 
We should more specially praise God for those benefits, which we have asked of him.  so most of all for those, which we have asked of him: as they say here; When he shall fulfil all thy petitions: they had prayed before, that God would hear them, and now they promise this, That they will set up their banners in his name. And there is great reason of this, for besides the benefits that we receive, which deserve praise, we have thereby experience of the goodness of God in hearing our prayers. Thus we read in the Gospel, that when ten lepers were cleansed, all of them having begged it of Christ before, saying, jesus master have mercy upon us; 
Luke 17.17.  but one returned to give thanks: and Christ asketh for the other nine, and so showeth what was their duty also, namely, that as they had asked this benefit with him, so they should have returned with him to give thanks. And to this end is it said so often in the Psalm, where he showeth how in sundry afflictions men cry unto God, and he heareth them, and delivereth them: 
Psal. 107.8.15.21.31.  Let them therefore confess before the Lord, his loving kindness, and his wonderful works before the sons of men: where he exhorteth all to praise God for those benefits which he hath bestowed upon them at their prayers. But indeed this doctrine is so well known, that it needeth no great proof, there is none so ignorant or so unthankful, that will deny it: only we had need to examine ourselves, how we do practise it: whether we have endeavoured to praise God for all his benefits, and especially for those that we have most desired: & when we have had them, whether we have been any whit the more careful to set forth the praise of God for them, than before. Now if we find by this trial, that the more that God hath given us, the more we have glorified him; then may we have comfort and hope of the continuance of them: but if in the abundance of all God's benefits, 
Let us examine whether as God's benefits increase, so we set forth his glory the more  we take our ease, and set out ourselves to the world, and grow more proud, and be less careful to glorify God (as most commonly it falleth out;) then we provoke God to take them away, or to punish us in them. Therefore let every one consider, what good he doth with all that he hath, and how by God's blessings (as wealth and such like) not his own name is advanced, but what good he hath done since for the service and glory of God. If he see they go together, the increase of God's benefits upon him, and the increase of God's glory in him, it is well, and he hath cause to rejoice: but if the one increase greatly, and the other decay, or stand at a stay, than it is the next way to lose all. As we are taught in the parable of the Talents, 
Matth. 25.24.  he that hide that one that he had, in a napkin, and did no good with it, nor use it to his master's advantage, it was taken from him, and he is called an evil and unprofitable servant: So all are unprofitable, that in their several callings use not that which God giveth them, to his glory: and this shallbe the end of them, That all that they have shall be taken from them, and they shall have their portion with the wicked.  
That we may rejoice, etc. As they have desired help of God for the glory of his name, and promised to praise him for it; so more particularly they say, that they shall rejoice in the salvation of the king: 
They pray for this benefit, that they might rejoice  namely, if God would help him out of the hands of his enemies, and give him victory over them. For in the preservation of the king, was the good of the whole Church, and common wealth; therefore if he did well they should rejoice, and in his hurt and loss was the loss of them all, and so they should have cause to sorrow. Therefore they use this also as a reason to persuade the Lord to hear them, That whereas now they were doubtful or rather in great fear, he by the victory would give them cause to rejoice. And though they show whereunto their joy should tend, namely to the praise of God, singing unto him of his salvation, and setting up their banners in his name; yet they exclude not this, but rather include it, namely, the common joy of all the people, and of the whole Church of God. So that we may lawfully desire of God such things as we want, to this end, even that we might rejoice: and this one thing is sufficient to move the Lord to give them; even that thereby we might have cause to rejoice: as we must confess, that then we shall have cause so to do. For besides the comfort of the thing that he giveth, which may clear up the outward and inward man: the invisible things also of God are to be seen in his creatures and benefits, as his wisdom, power, 
Rom. 1.20.  goodness, and mercy, etc. and so in the sight and feeling of the same, we may rejoice much more: especially, when we have prayed to God for them, we may rejoice, that God hath heard our prayers. And so we may desire God to hear us, that so, not only for his benefits, but for his goodness towards us in them, and especially in hearing our prayers for them, we may rejoice. 
God is willing to bless his people, that they might rejoice.  Behold than I pray you the wonderful goodness of our God, who desireth our joy and comfort, and giveth us things to that end, that we might rejoice, and would have us ask them of him to that end, as this people doth here. For as among men this often moveth them to hear us, that we profess to them, and they see it also, that if they shall do so and so for us, we shall have great case to rejoice and be glad: and whereas now we for the want of it are in heaviness and sorrow, this will cheer up our hearts. And this is sufficient to move them that are of any good disposition, that in doing for them that are in need, we see that we shall make them and theirs right glad: and the poor when they sue to them, they use this as a reason, and it is accepted. Then may we urge this unto the Lord much more, and we may be assured, that it will move him.  

As parents are willing to do good to their children to that end.  For so good is the Lord to all that are his, that he delighteth not in their sorrow and grief, no more than parents do in the grief of their children: nay a great deal less, by how much his love infinitely without all degree of comparison exceedeth the natural love of the most tender parents. Therefore as they are willing to do any thing for them, when they see their children sad and heavy, to cheer them up; and the very bowels of the mother yearneth upon them, to bring them out of their heaviness; so doth the Lord God, of his infit compassion, in whom that is sea-full, whereof we have but one drop. And we may desire of him our comfort, and the means of our comfort, and therefore pray that he would give us this, and that, according to our particular need, even that we might rejoice: whereas now and and without them we are full of grief. Therefore if a man be in fear of some trouble (as these were of enemies) which maketh him sad, at the least he cannot rejoice, as he would: he may pray to God (as these do) and say, O Lord hear me and help me, 
And we may pray God to help us to that end. john 16.21.  that I may rejoice: now I am heavy and have no joy, bat if I were out of this fear, than should I rejoice: O Lord make me to rejoice. A woman in travail, (as Christ saith in the Gospel) when her pains are on her, is in great heaviness; but soon after all is forgotten, for joy that a man-child is borne. And he compareth the afflictions of the Church generally, & of every one particularly, unto them. 
Heb. 12.11.  Now because, as the Apostle saith, no affliction for the time present is joyous but grievous, but after the fruit of it, is joyous to them that are exercised therein, and their deliverance also. Therefore as a woman in her travail may pray to God, Lord make an end of my pains, and deliver me, that I may rejoice: so may all those that are in any distress pray for deliverance out of their adversity, that they might rejoice; and God in his good time will give them cause of joy. For (as the prophet saith) joy is sown for the righteous, 
Psal. 97.11.  and gladness for them that are upright in heart: and therefore if they tarry the time they shall reap it: 
Psal. 126.5.  for they that sow in tears, shall reap in joy: as it is said of the Israelites when they were carried captives into Babylon, They went weeping and carried precious seed, but they did return with joy, and brought their sheaves with them.  
Besides, if any be in sorrow and grief for their sin, 
As when we are grieved for our sins: that by the forgiveness of them he mould make us glad. 22. 1, 2. Psal. 32.3.4. Psal. 6.6.7.  or for the want of the feeling of God's favour, they may pray to God to give them their heart's desire, that they may rejoice: and say, now there is nothing but heaviness in me, but if God would assure me of his favour, how should I rejoice. As David complaineth that he roared out night and day, the hand of God was so heavy upon him, and that his hands were wring wet with the tears of his eyes, & that he watered his couch with tears, and that he mingled his drink with his tears, and that his eyes were sunk into his head with grief, yea that his eyesight failed him; and many such grievous complaints he uttereth: but if God would forgive him his sin, and assure him of his favour, than he should rejoice exceedingly. As he saith, 
Psal. 4.6.  Lord lift up the light of thy countenance upon me, and I shall have more joy than if I had all the goods in the world. So in another place, when he was troubled for his sin, he prayeth to God to forgive him, that he might rejoice, Have mercy upon me O God, 
Psal. 51.1.  according to thy loving kindness, according to the multitude of thy compassions put away mine iniquities, wash me thoroughly, etc. Where we see how uncomfortably he beginneth, and how he confesseth his sins with great grief, and prayeth earnestly for the forgiveness of them: and what reason useth he to him? this one, even that he might rejoice. 
Vers. 8.  For he saith, Make me to have joy and gladness, that the bones which thou hast broken may rejoice: that is, that I may rejoice, who am now wounded in my mind with the conscience of my sins, and for fear of those judgements, which thou by thy servant hast denounced against me. 
Vers. 12.  And a little after, Restore me to the joys of thy salvation: where he desireth, that he might have that joy in his salvation, that he had before. Thus in all grief of mind, especially for our sins, or for any judgement of God upon us, or like to befall us, we may pray, That God would be merciful unto us, 
To this end we may pray, that God would remove this plague.  that we might rejoice. As now this great mortality every where hath been the cause of much sorrow; to some for the great loss of their friends, and to others for fear of that that might befall them and theirs: and none can rejoice any where in this time of heaviness, as before. Now we may pray to God that he would make an happy and a speedy end of it, not only for the glory of his name, but for the joy of his servants: that they who a long time have been in heaviness, might now at the last be comforted, & rejoice. And no doubt as this would be a matter of exceeding great joy to the greatest part of this land, so in that respect let us not cease praying unto God, that we might rejoice in his salvation, that is, in that health that he should bestow upon us, and the rest of his people. And let us do it the rather, 
Psa. 30.5.  because he hath promised, That though heaviness be in the evening, yet joy shall come in his morning: that is, in his most blessed time, which let us wait upon him for.  
For it is said of the people of God, in Egypt, That God did certainly see their trouble, 
Exod. 3.7.  and knew their sorrows, and heard their cry, and so was come to deliver them: showing that he would have them in sorrow no longer: and so it appeared in the end, that they went out with great joy, 
That our brethren in all places might rejoice.  loaden with the spoil of the Egyptians. So we may be sure, that he is not ignorant of the trouble and sorrow that many in this land a long time have been in, and he hath heard the cries that they have been driven to make: let us beseech him for them, that it would please him in his good time to deliver them from it, and from the cause of it: especially, seeing he is so merciful, that it is truly said of him, 
Psal. 103.9.  He will not alway chide, nor keep his anger for ever. And as in the days of Hester it is written, 
Hest. 3.15. Chap. 4.3.  That not only the chief city Shushan was in great perplexity; but in every place whether the king's commission came, there was great sorrow among the jews, and fasting, and weeping, and mourning, and many lay in sackcloth and ashes: but they all prayed unto God, and he delivered them, and saved them from their enemies, 
Chap. 9.17.  and turned the days of famine into the days of feasting and joy. So let us give ourselves unto continual prayer, that the Lord may be entreated of us at the last, and so in his appointed time it may come to pass, that whereas many of the chief cities and towns amongst us have been a long time in great perplexity, by reason of this grievous pestilence and contagious mortalititie, and in all places of this realm beside, whither tidings of their estate hath and doth weekly come, they have been in sorrow and great heaviness, and in weeping and mourning, and fasting: now there may be cause of rejoicing and praising God, and these days of sorrow and fasting may be turned into the days of great joy and feasting. That so we may (as this people wish for themselves here) rejoice, when he shall fulfil all our petitions. Which the Lord of his infinite mercy grant, for jesus Christ's sake. Amen.   

The sixteenth Sermon upon the fifth verse.  That we may rejoice in thy salvation, etc. 
AS they bring this for a reason in their prayer, to move the Lord to bestow upon them this benefit: so here they profess, that if he will vouchsafe so to do, they would rejoice indeed, and be glad, and as they should have cause. From whence we may learn how we ought to be affected with the common benefits of our time: 
We ought to rejoice in the common benefits of our time.  as here they speak of public blessing, namely, victory over their enemies, and so of common peace and tranquillity that should follow; namely, that we should take them from God, as matter of great joy. And as when there is any common affliction and plague in the land, of what kind soever, we should be affected with it, and be sorrowful for it: and not have that stoniness and hardness of heart that is in too many, whereby it should come to pass, that we should make light of such things, and not be moved with them, as we ought. So we should be touched with the consideration of the common benefits, to rejoice in them, because we have our part in them: and the greater that those benefits be, the more should we rejoice in them, and the more should be our joy for them: or else we cannot be so thankful unto God for them, as we ought. We should not then be so careless, that we should not mark the common benefits of our time; nor so blockish and hard hearted, that in marking of them, we should not rejoice in them. For we see, that the servants of God in their several ages and times, have not only greatly rejoiced in the common benefits of the Church and Commonwealth, wherein they have had their part with the rest of their brethren; but they have openly professed it, to the glory of God, and the good example of others: As when they returned from the captivity of Babylon, where they had been long, not only in a strange country, but under idolaters; now, when they come home, and have the freedom of their conscience in God's service, and that in their own country, they were not only filled with joy, but they speak of it among themselves to their mutual comfort: and as when they went out, they wept, and were touched with the common misery of that time, and put away all tokens of joy from them. 
Psal. 137.2.  (For by the waters of Babylon they hanged their haps upon the willows, and said, that they would not sing the Lords song in a strange land:) so in their return they speak otherwise of themselves: for as the benefit was so great and so unlooked for of many, 
Psal. 126.1.  That when the Lord brought again the captivity of Zion, they were like them that dream: so their joy was so great, that they say, Then was our mouth filled with laughter, and our tongue with joy: and they say, The Lord hath done great things for us, whereof we rejoice. The Lord hath vouchsafed us and our forefathers the like mercy, in delivering us long ago from the tyranny of the Pope, 
As that we are delivered from popery.  and of his idolatry, and given us this freedom of the gospel in our own country: we must so consider of it, That as those holy men that wanted it, so prayed for it, that they might rejoice (as this people doth here, for another benefit:) so now we that have it, might rejoice in it indeed, and not to be so senseless and void of feeling, as many are, not at all or very little to be moved with so great cause of joy.  
The like may be said of all other common benefits whatsoever: as when Solomon was appointed to be king in his father David's room, and this was done with the common consent of all the nobles and chief men of the realm, it is said, they gave thanks unto God, and were exceedingly glad. 
1. Chron. 29.20.  For David said unto them, Now bless the Lord your God: and all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped the Lord, and the king. And they did eat and drink before the Lord the same day with great joy: and they made Solomon the son of David king the second time. So this great benefit, to have one good prince to succeed another peaceably, 
And then we have one good prince to succeed another.  was unto them matters of great joy. In which respect we have no less cause to rejoice than they, that after the death of our late Sovereign Queen Elizabeth, of blessed memory, by whom we did enjoy many great benefits, who did restore religion, and took order for the service & servants of the Lord (as David did) we have one in God's great mercy to succeed, that maintaineth the Gospel: and that he is peaceably come to the Crown (as Solomon was then) so that neither we are fallen into the hands of our enemies, nor given up unto Popish idolatry (as both of them were greatly feared.) But as this benefit was greatly desired of many before, and they thought that then they would rejoice, and otherwise they could not: so we that enjoy it, must rejoice in it, and so consider of the greatness of it, that our hearts may be made glad with it: and that we may eat and drink before the Lord, and use other of his benefits, as in his presence, with great joy. So is it said afterwards in the days of this Solomon, when he had builded and made an end of the temple of the Lord, and had with solemn prayers and sacrifices dedicated it unto his service, all the people of the land that came up to jerusalem to the dedication of that house (when all things were finished) The king sent away into their tents joyous and with glad hearts, 
2. Chron. 7.10.  because of the goodness that the Lord had done for David, and for Solomon, and for Israel his people. Thus they rejoiced again in this great blessing, that God had set up the place to his worship among them, so that all knew whether to resort unto it: In regard whereof we have as great cause to rejoice at this time, as they had then; for God hath given us his holy word and Gospel, and we have public places appointed every where, 
And that the Gospel is planted every where.  whether we & all the people may resort with the freedom of our consciences to serve God, and we are not by the grace of God unprovided for this way: let us do as this people did here, consider of it, as a matter of great joy. And truly so it is, if we do rightly weigh and esteem of it: for what I pray you, would our forefathers have given, to enjoy these great benefits that we do? and how comfortable would they have thought their times to have been, in respect of that they were then, if they might have had them, as we have? I mean, this liberty and freedom from persecution: this good government, and peaceable enjoying of all that we have, especially the purity of the Gospel, and the peace of the Church. And if any one of them severally be sufficient cause of joy, than all of them together a great deal more: let us then seeing we have them, not lose the comfort of them, but so esteem of them, and so consider of them as causes of great joy, as in their own nature they are.  
And as we ought to do thus at all times, so especially and most of all, we had need to do it in the time of any sorrow or grief, that thereby we might bear the same so much the more easily, when in so many great benefits we shall see what great joy we have. 
In the time of sorrow most of all we ought to rejoice in God's benefits  And truly if we could come to this, as we ought, we should find, that though many times for this and that, and such things as do befall us, we have cause to sorrow; yet for these and such like we have again cause of joy: and so it might happily come to pass, that we setting the one against the other, we might easily overcome at the least the extremity of grief, and find fault with ourselves for being grieved too much, 
Psal 42.11.  and say as David did to himself, Why art thou cast down my soul? and why art thou disquieted within me? wait on God, for I will yet give him thanks, he is my present help, and my God. So we might say to ourselves, why am I thus grieved? have I not these and these causes of joy? And so though all grief be not taken clean away from us, yet at the least it should by this be so moderated and mitigated, as the furious spirit of Saul was with the pleasant music of David, that it might be tolerably and in some good sort borne. 
So shall our sorrow be the more easily borne.  When as it should be with us, as it was with them that built the second Temple at jerusalem, where some wept, and some rejoiced, and so among the people there was joy and sorrow mingled together. Many of the Priests and of the Levites, 
Esra. 3.12.  and of the chief fathers, ancient men, which had seen the first house (when the foundation of this house was laid before their eyes) wept with a loud voice, and many shouted aloud for joy: So that the people could not discern the sound of the shout for joy, from the noise of the weeping of the people; for the people shouted with a loud cry, and the noise was heard far off. Some here wept because they had no more, and some rejoiced because they had so much; and they could not tell which of them was the greatest, the noise of them that mourned, or the noise of them that rejoiced. So it might come to pass that in the midst of our sorrow there might be some joy: and our joy might be as great as our grief; and so much the greater, by how much the cause of the one is greater than the other: and thus when we began to be sorrowful, we might also begin to rejoice. For it is said in a song of one of the confessors of the Church (who desired to have been a Martyr) Some men for sudden joy do weep, and some in sorrow sing, etc. Betwixt them both (saith he) will I begin, etc. meaning, that he would so sorrow for his sins, that he would rejoice in Christ, in whom he saw more cause to rejoice, than he could see of sorrow in himself: and so he would begin between both, and that did make a very good mean. So must we do, think as well what cause we have of joy, as we do of our sorrow; & so neither rejoice without sorrow when there is cause, nor sorrow without joy, when there is cause of both, but as he said, begin between both.  
And let us be willing to do thus the rather, because few have any care at all to do it, as they ought: whereby it cometh to pass that they lose the fruits and comfort of these benefits: 
Few do truly rejoice in God's benefits.  and though they have them, yet they are not so comfortable unto them, as they might be. For these things that we have spoken of, namely, the common benefit of peace, and good government, and the Gospel, are common to all in our time, as well as to ourselves: but how few do truly rejoice before the Lord in them? or in the causes of their joy, do at any time think or consider of them? or when they would make themselves merry, do enter into the serious consideration of these causes of joy? but what is the cause of it? Surely they neither have prayed unto God for them (as this people did here for this that they speak of) neither have they esteemed of them, as of great befits (as they did of this, that they prayed for) and so they cannot rejoice in them, as they should: and by that means also it cometh to pass, that they cannot be so thankful to God for them, as they ought, and as others are. For these two go together, and cannot be severed; To rejoice in God's benefits, and to be thankful for them: so that the more we rejoice, the more thankful should we be: and the want of joy in God's benefits, is the cause of unthankfulness for them. As we see here also, that in this verse they are joined together, when they say, That we might rejoice in thy salvation, and set up our banners in the name of our God: as we shall hereafter see by the grace of God, out of these words, What should be the fruit of all true joy in God's benefits (whereby this joy of the holy Ghost differeth from all carnal and worldly joy) even thanksgiving to God, who hath bestowed them upon us, and in them hath given us so great cause of joy.  

All private benefits are causes of joy.  And as all common benefits are causes of joy, even as this people profess here, That if God bestow this upon them, they shall rejoice in it: so are also all private blessings so many causes of joy to all those that enjoy them: whether they be upon their souls or bodies, for this life or the life to come, upon themselves or any of theirs. And as the things, that they enjoy, are more and greater than others have, so they ought to confess, that God hath in this vale of misery given them so much cause of joy. For who is he or she, or where are they, that being in never so mean an estate, do not enjoy many great benefits from God? as life, and health, liberty, convenient food, lodging, raiment, for which they have cause to rejoice: 
In which respect the poorest hath great cause of joy.  but especially if they have faith and repentance, and the peace of conscience, and assurance of the forgiveness of their sins, and hope of salvation, what cause have they then to rejoice, though they were in never so great want beside? Therefore in their poor estates they must so consider of their wants, as that they do not forget God's benefits, which may make them to rejoice even in their poverty, and in their affliction. So that as the Prophet Elisha said to his servant, who was in great fear, and cried out, when he saw the great host of armed men which the king of Aram had sent, 
2. King. 6.16.  to take them at Dotham, Fear not, for there are more with us, than against us: (for God had sent horses and chariots of fire to defend them.) So every one may say, when his estate is at the hardest, that there is more with him, than is against him: that is, that he hath more benefits, and so more causes of joy, than crosses, and so in them causes of sorrow. For if we do but live especially in these days to serve God, and to save our own souls, it is better than the estate of many nobles and princes in other parts of the world, that have not these means of their salvation that we have and may have, and in that measure, and with that peace and freedom that we have them: in which respect, the estate of the poorest is better, if they do see it, and can so consider of it, than not only of many nobles, but of the great Turk himself, & of the Emperor, yea, the Pope himself, who taketh himself to be king & prince of the whole world. For that which David saith of himself, is true of all, if they could so esteem of it: A day in thy courts, 
Psal. 84.10.  is better than a thousand otherwhere: I had rather be a doorkeeper in the house of my God, than to dwell in the tabernacles of wickedness: for the Lord God is the sun and shield unto us: the Lord will give grace and glory: and no good thing will he withhold from them that walk uprightly.  
Therefore when any of you shall be in such a case, that you shall spend away the whole day in sorrow, and then at night lie down in heaviness, as wanting many things necessary, both for food and raiment, for lodging and firing, besides health & countenance, which others have in great measure, and yet little pity those that have not, like unto that rich glutton, that in his great abundance had no compassion of poor Lazarus; then consider I pray you for the love of Christ, and for your own consolation, how many benefits you enjoy: 
And in the midst of their wants they must think of God's benefits, that they might rejoice.  look into your soul, meditate upon the graces of God in it, if you have any, think upon faith, hope, and charity, with the fear of God, and such like, which the Lord in mercy hath bestowed upon you; and rejoice in them. Be not still harping all of one string, of your wants, for that will give you but one tune of sorrow. But as David saith; I will sing Mercy and judgement, 
Psal. 101.1.  unto thee O Lord will I sing: So let us have two strings at the least to our harp, one, of our wants; and another of God's benefits: that is, consider you as well of God's benefits, as of his crosses, and more of them than of the other; because you had need to find out matter of joy, the cause of sorrow will offer itself unto you fast enough. And therefore if the string of your sorrow be somewhat too high, let it down lower, and stretch up the cord of your joy one note higher; that is, think more of the causes of your joy, and less of the causes of your sorrow: and thus your instrument shall well accord, and make good music, which was too doleful and untunable before. And thus the more cunning you are, and the more you can do, the better harmony shall you make to yourself and others; that is, the more you shall rejoice even then, when to the worldward you have cause of nothing but sorrow. 
Act. 16.23.  Thus shall it come to pass, That as Paul and Silas after extreme whipping being cast into prison, and into a dungeon, and had their feet made fast in the stocks, did sing Psalms unto God at midnight: so shall you rejoice in the midst of your affliction, be it never so great. For they at this present not only or not so much considered their imprisonment, beating, and stocking (which did minister nothing to them but matter of grief) but rather other great benefits and favours of God, which with them they enjoyed: and so must you do likewise, consider the one as well as the other. So shall not only yourselves have comfort, but God shall have praise: and for want of this wise consideration of both, neither have you joy in yourselves, nor God honour from you in that estate, though he hath given you sufficient cause of both.  
And as for the rich, what great cause of joy they have in the multitude of so many great benefits as they enjoy, (of whom it may be truly said, as the Apostle saith of the Gentiles, 
Act. 14.17.  when he preached unto them, That God had filled their hearts with food and gladness) themselves do best know, I need say little or nothing to them. So that in such an estate as many are in, if they cannot rejoice, but live in heaviness, and discontentedly, whereby they can neither serve God so cheerfully, nor praise him so continually, as they should; they are altogether unworthy of all. I need not therefore say any thing to them, their own eyes and hands, their backs and their bellies can tell them sufficiently, what cause they have to rejoice: 
What cause the rich have to live joyfully and comfortably.  their apparel and their clothing, wherewith they are kept from cold, when others go half naked & quake for cold, their food in abundance, and of the best, both for necessity and delight; when others are pinched with hunger, have but bread and drink, and not enough of that, who themselves and their children do eat by measure and by weight, to draw out their food at length: their soft and warm lodging, when others lie hard and cold, and scarcely can be warm all night. These and many things else can put them in mind, from day to night, and from night to day, what great cause they have to rejoice above many others. Let them then in the name of God so consider of them, that they may rejoice; for God hath given them to them to that end: as Solomon saith in the book of the Preacher, 
Eccle. 2.24.  That this is the fruit of all that a man can have of all that he hath, to eat and to drink, and to rejoice in the blessings of God: and yet that also is the gift of God, as he confesseth there. Therefore they above all others must confess, that God hath given them great cause of joy: and nothing can so befall them (unless God take all away from them, as he did from job) but they must needs acknowledge, that still they have cause to rejoice. So that it is not only lawful for them, in and for these to rejoice, but it is necessary that they should do so, and it is required at their hands; insomuch, that if they were so blind, that they would not confess, that they had great cause of joy, all men would by the benefits which they enjoy in great number, witness against them: and if they were so froward, that they would not rejoice, all men would condemn them for it. And thus we see, that all sorts in respect of God's benefits which he hath bestowed upon them, have cause to rejoice.  

The praise of God must be the fruit of our joy.  But what is to be done in this joy, and for all these causes of joy? it followeth in the next words of the text on this wise, And set up our banners in the name of our God, that is, praise God for them: for we see here how they are joined together, That we may rejoice in thy salvation, and set up our banners in the name of the Lord our God. So they say, that this should be the fruit of their joy, they would praise God in it, for the cause of it. And this aught to be the fruit of true joy in all men and for all things. For as all good and godly sorrow should drive us unto prayer, that God might turn that away from us, or remove it, for which we do sorrow: so on the contrary, all true and godly joy should drive us to thanksgiving for that, which is the cause of our joy. And as herein, godly and worldly sorrow differ, that the one many times driveth to despair, or causeth sickness, and so death in the end; 
2. Cor. 7.10.  the other causeth repentance, never to be repent of; and so prayer to God for the forgiveness of our sins, which have justly brought upon us that cause of sorrow. So on the other side, herein godly joy differeth from worldly joy; the one, maketh a man secure, and to forget God, and to rest in himself, and sometimes to be profane, and to keep no measure in things, but to abuse that that he hath: but the other enlargeth the heart to praise God, and maketh him to go out of the things themselves, the causes of his joy, unto God, the author of them. And thus doth the Apostle very excellently by these fruits note out unto us true sorrow, 
jam. 5.13.  and true joy, when he saith: Is any among you afflicted? let him pray. Is any merry? let him sing: where he maketh prayer the fruit of sorrow in affliction; and thanksgiving the fruit of joy in God's benefits. And S. Paul doth show us at large the difference between the worldly joy of the wicked, and the godly joy of the righteous: when he saith to the Ephesians, 
Ephe. 5.18.  Be not drunk with wine, wherein is excess, but be fulfilled with the spirit, speaking unto yourselves in Psalms and hymns, and spiritual songs, singing and making melody to the Lord in your hearts: 
And therein true joy differeth from all worldly joy.  giving thanks always for all things unto God, even the father, in the name of our Lord jesus Christ: wherein one kind (as in feasting) which is lawful, and common to the good and bad, and which is an honest means to make men merry and glad, he showeth the diversity of the mirth of the one and of the other. The men of this world they exceed, and fall into the abuse of God's creatures, sometimes till they be drunken, or have surfeited, and so also give themselves unto that mirth which is excessive and immoderate, and sometimes, yea commonly, joined with profane scoffing or some wickedness. The children of God using his creatures soberly, and in his presence, even at their feasts, do thereby provoke one another to praise God, and make themselves merry in God, and as in his sight. We see then what should be the fruit of our joy in God's benefits, namely, the praise of God; and to what end also he giveth to us so many things wherein we may rejoice, even that he might have the whole glory and praise of them. So that whether we be poor, or we be rich, have we more, or have we less to rejoice in, this must be the fruit of all, that we praise God for such things as make us to rejoice. And so as there is none in the world, but he hath some cause of joy, so the Lord looketh for continual praise at the hands of us all: but, as many have more cause to rejoice than others, 
Thus all have cause to praise God.  by reason of the manifold blessings which they enjoy above them; so he looketh for more praise and thanks at their hands, than of others, as there is good cause: For to whom much is given, of them much shall be required. Which if they do not labour to perform, and profit by God's benefits, and by their joy in them to that end, it may come to pass, that the wicked may have as much joy in the things that they possess, as themselves; yea, the very unreasonable creatures, and the brute beasts in their kind: for if our joy end not in the praise of God, what are we better for it than they? Therefore it is not enough for a man to say, I live merrily, and at my heart's ease, I have many causes of joy, I am void of sorrow and grief, I have nothing that doth trouble me, but am in continual mirth: it is not enough (I say) to be in this estate, and thus to boast, and say; but we must labour to be thankful unto God for it, who is the cause of it, & let our joy in these things lead us unto him: then shall it appear in truth, that our joy is not so much carnal as spiritual, not altogether worldly, but heavenly.  
Thus have the servants of God behaved themselves in time passed in the midst of their joy: as that good king jehoshaphat and his people, when God gave them victory over their enemies according to their prayer, even over that great host of the Ammonites and the Moabites, and those of mount Seir, of whom it is thus written, 
2 Chron. 20 25.  That they destroyed one another. So that when judah came to Mizpeh in the wilderness, they looked unto the multitude, 
The godly have ended their greatest joy with thanksgiving.  and behold the carcases were fallen on the earth, and none escaped: and when jehoshaphat and his people came to take the spoil of them, they found among them in abundance both of substance, and also of bodies laden with precious jewels, which they took for themselves, till they could carry no longer: for they were three days in gathering of the spoil, for it was much. Then every man of judah and jerusalem returned with jehoshaphat their head, to go again to jerusalem with joy, for the Lord had made them to rejoice over their enemies. Thus they rejoiced greatly, as they had cause, both for the victory, and for the spoil: but what followed upon that? the praise of God: for it is said in the verse going before, That in the fourth day they assembled themselves in the valley of Berachah; for there they blessed the Lord: therefore they called the name of the place, the valley of Berachah, that is, of blessing or praising of God, unto this day. So that as their joy was great, so was their thanksgiving and praise to God, great and famous, so that the place had the name of it. And they did not tarry until they came home to jerusalem to give thanks there, which yet it is most like that afterwards they did but even in that place where God gave them cause of joy, and whilst that lasted, that they might do it the better. So we see that they practised that which is spoken of here, they so rejoiced in the salvation that God gave to the king, and to all the people, that they did set up their banners in his name, when he had fulfilled their petitions which they had made unto him before. So must we also in all fears that we be in, when God shall deliver us out of them (as he did these) and so give us cause to rejoice, we must praise his name for it, as they did. As for example, when it shall please God to put an end every where unto this great mortality of the pestilence, that hath a long time been in many places of this land, and is still, than all shall have cause to rejoice. 
So must we do, when God shall make us glad by taking away this plague.  But as we meet now from week to week, and from day to day to pray to God for it: so must we then meet again in the valley of Berachah, to praise him for it, that is, we must publicly and often meet to give thanks unto him, and to set up our banners in his name, that hath so graciously fulfilled our petitions. And in the mean season, look in how many fears we have been in, either of that, or of any other thing, and have escaped it, and so now we are glad; we must yield so many praises unto God for the same. That virtuous woman Hannah, when she had by prayer obtained the benefit of a son, she greatly rejoiced, as she had cause, and as she confesseth herself, saying: My soul rejoiceth in the Lord, my horn is exalted in the Lord, 
1. Sam. 2.1.  etc. Before that she was sad, and wept, and could not eat her meat, nor hide her grief, because her barrenness was reproachful unto her: but now she rejoiceth, and in this joy looketh up to God, and praiseth him, saying, Mine heart rejoiceth in the Lord: and she maketh a song of thanksgiving unto God, as appeareth by the words following. So must we do in all the benefits that God bestoweth upon us; I mean, not only rejoice in them as natural men, but praise God for them, as spiritual: that so our joy might be such as it should.  
Let us then consider in the fear of God, how many times we have rejoiced, and that with exceeding great joy when, God hath had no praise nor thanks from us at all: & know assuredly, that that joy hath not been rightly ordered; for God doth make us rejoice, not for ourselves alone, but for himself also: yea principally that he might be praised for it. Therefore we must be careful that these two go together always, namely, our own rejoicing, and the praise of God. As the blessed virgin Marie doth join them together in her song, 
Luke 1.56.  My soul magnifieth the Lord, and my spirit rejoiceth in God my Saviour: where she joineth her own joy with the praise of God, and maketh the one the cause of the other. So that whether we joy in the common benefits of our time, we must praise God for them, as jehoshaphat and his people did; or we rejoice in our private benefits, as Hannah and Marie did, we must praise God for them: so shall our joy be not only comfortable to ourselves, 
Our joy and Gods praise should go together.  but acceptable unto God, and profitable unto others: when as the more benefits that we have, the more we rejoice: and the more we rejoice, the more thankful are we to God for the same. We do not therefore find fault with mirth, we forbidden not men to be merry; be it far from us, that we should be so Stoical & severe; nay we exhort all men to it, and show that they ought, when God giveth them cause: only that kind of mirth is condemned in the Scripture, which tendeth to the dishonour of God, or when they fall into excess: or they cannot be merry, but they will be mad also, as we say, so that they throw firebrands and deadly things, and say, 
Prou. 26.19.  They are but in sport, as Solomon speaketh of them: or that kind of mirth, wherein God hath no praise at all; which is the best kind of mirth that the wicked, and men of this world have. We allow of that, wherein God is praised, and of that only: for though we be not bound in all our mirth to sing Psalms, neither indeed can we; yet after all our mirth, both for it, and for all causes of it, we should give thanks unto God. But many are so far from this, that they rejoice in such things, for which they cannot praise God, yea for such, which it is shame once to name; whom we leave unto God, that he may give them better minds: & others, though they have cause of honest and lawful joy, yet they forget to be thankful for it; for whom let us pray also, and for ourselves, that we may so rejoice in all God's benefits and ordinances, & so use them with joy, that he may be praised for them. Which he also grant unto us, for jesus Christ his sake, Amen.   

The seventeenth Sermon upon the fifth verse.  That we may rejoice in thy salvation, etc. 
WE must consider who they be that speak thus, and of whom they speak it: they are the subjects that thus speak of their king: and they say, that they will rejoice, when God shall save him: so they speak not of themselves, but of him. Such than is and aught to be the unity of the prince and the people, as of the members of the body and of the head: that they acknowledge the safeguard of the king to be sufficient cause of their joy. We must then thus pray for the life and honour of our liege lord and Sovereign king, 
The welfare of the king is the people's ●●y.  not as one a loof off from us, with whom we have nothing to do, nor he with us, and whose estate doth nothing concern us at all; but as one in whose life is our preservation, and whose honour is our advancement, in whose decay is our loss, and in whose overthrow is our utter ruin. Therefore as we must think that we should have great cause to be sorry, if any thing did befall his royal person otherwise than well; so that in his preservation and prosperity we have always cause to rejoice: 
Rom. 13.4.  For we know (as the Apostle saith) that kings and princes are ministers of God for our wealth: that is, they are called of God unto those high places, not for themselves, but for the good of the people: therefore in their salvation we must rejoice, for it is joined with our own wealth. And Saint Paul unto Timothy showeth this point more fully, 
1. Tim. 2.3.  when he saith, That under them we lead a peaceable and quiet life, with all honesty and godliness: This benefit than we get by them, when they be good, we live by their good government, peaceably, honestly, and godlily: which are three great benefits, and without the which our life were no life: therefore we must pray for them, 
In this respect they ought to pray for his life.  that by them we might enjoy these great benefits, and so rejoice in his preservation by whose means we do enjoy them. For if the prince miscarry any ways, we are in danger to lose all our wealth, yea peace, and all honest and godly living. For if there were no king at all, we may easily see in what lamentable estate we should be; when as it is said in the time of the judges, 
Judg. 21.25.  In those days there was no king in Israel, but every man did that which was good in his eyes: Thus would it be with us, and with all people, every man would do that, that seemed good in his own eyes: and than what confusion and disorder would there be in the world? what peace, what godliness, or what honesty could there be among men? And this is not once but three times at the least set down in that book; in the beginning, midst, and endding of two notable and famous stories, which show what kind of life was then amongst them, even such as was neither peaceable and quiet, nor honest, nor godly. The one is of the levites concubine abused and oppessed even unto death; & the other is of that idolatry which began in the house of Micah, and so did spread itself over the whole tribe of Dan, and of the rest; besides that, the Levites and ministers of God were neglected then, and not sufficiently provided for: in the narration of which, this is often interlaced as a grave sentence, showing the cause of all that disorder: In those days there was no king or supreme governor in Israel, and so every man did that, which was good in his own eyes: as if it had been said, Surely if they had had any good governor among them, and namely, one chief to oversee and rule the rest, these abuses had never broken out, or if they had, they should never have grown to such an head. Besides this, where there is a continual succession of kings, yet even in the change of them to death, without a special grace and blessing of God, there is great danger of change in the state of the people. Therefore all people had need to pray for the life, health, & preservation of their kings, that so themselves might rejoice, as they do here.  
And for proof of this, we may easily conceive how the people of Israel did flourish, and abound in all things in the days of king Solomon, by that which is written of them: he was a peaceable prince, and so the people had peace and wealth, 
1. King. 4.25. & 10.27.  For every man did sit quietly under his vine and under his fig tree, and none did raise them up: and in his days silver was as plentiful as the stones in the street, and Cedar in as great abundance as the wild fig trees which grow abundantly in the plain: and such almost was our case all the days of our renowned and worthy Queen Elizabeth; for we had peace, and wealth, with the Gospel also, in great abundance. But when Solomon died, 
For in the death of the prince there is great fear of alteration to the state.  what great alteration was there in the kingdom of Israel? when his son Rehoboham refused the ancient counsellors of his father, and chose new in their room, like to himself: whereupon there grew a faction and division, first among the nobles, and then among the rest of the people: so that ten parts of his people fell clean away from him, & from God too, even to idolatry, and to the golden calves in Dan and Bethel: so that there was much war between them, and bloodshed among them. Now when all this fell out, how did they see by experience, that they had cause before to pray for the life of Solomon their king, as the chief and only cause of their welfare and joy? So we in like manner had great cause in this respect to pray for the life of our Queen, as we did, to preserve her both against foreign invasions intended, and also secret treasons and practices at home: for in her life we had great cause of joy. And in all deliverances of her from danger (which were many and great) we had cause still to rejoice: and so in her long life we did enjoy the fruit of our prayers, for we did so much the more and longer rejoice in her, and in all benefits which we enjoyed by her: and we had just cause to fear, that in her death we should have had more cause of sorrow, than by the grace and mercy of God we had. But now we would be loath to have any more changes on the sudden, and therefore we are to pray earnestly unto God for this our Sovereign King, james, by the grace of God king of England, Scotland, France, and Ireland, defender of the true ancient, Catholic, and Apostolic faith, and in all causes, as well Ecclesiastical as Civil, and over all persons within these his realms and dominions, next and immediately under Christ jesus supreme governor and judged: we are to pray for his life, and for the life of the Queen, the Prince, and all their noble and worthy offspring: and for his majesties person, that God would save him from his enemies (as we see, that he hath not wanted some in this short time of his reign) that we might still rejoice. And we must be thus persuaded, that his salvation shall be still our joy, as this people doth thus here think of David their king. Therefore as we desire the continuance of our joy and comfort, so let us still pray for the preservation of his most excellent majesty, the means and cause of it.  
For that which is said of Nabuchadnezzar the king of Babylon, is true of all good kings, and namely of our sovereign Lord King james most of all, 
Dan. 4.9. What benefits we enjoy under his majesties government.  He was like a goodly great tree, whose bows were fair, and the fruit thereof much, and it was meat for all: it made a shadow under it for the beasts of the field, and the fowls of the heaven dwelled in the branches thereof, and all flesh fed of it. So do we under his gracious government enjoy defence and protection from all enemies, injuries and wrongs, and it is as a shadow to us against the scorching heat of the sun: and by his means we peaceably enjoy the use of all that we have, both for meat and drink, and all things needful for the preservation of this life, and so we (as it were) feed of his fruit. Therefore we had need still to pray for his preservation, not only that all these great benefits might be continued, but that we might still rejoice in them, as now we do: and let us be persuaded, that as long as God shall preserve him out of the hands of his enemies, and prolong his life, so long shall we have cause to rejoice. What shall we think then of them that have sought not the preservation, but the utter ruin and final overthrow of their natural princes, kings, and Queens? as we have had too great experience of it in this land, both in the days of our late good Queen Elizabeth, especially, and also in this short time of our now worthy king james: we must needs judge of them not only as traitors to their persons, but as common enemies to all the people of this land; in that they have sought to bereave us and them of the chiefest cause of our joy, 
Traitors are enemies to the common joy.  and so to cast us into untimely sorrow. For as there was great lamentation among the jews, and not without cause, 
2 Chron. 35.24 25.  at the death of that good and godly king josiah, so that jeremy the Prophet trembled also, and seemed to be the chief mourner: so had we no less cause to lament at the death of our noble & virtuous Queen, and the ministers of the Gospel most of all, and all the unfeigned professors of the same; and should have had a great deal more, if she had been traitorously taken away before the full number of her days were expired, to the great disturbance of the whole Realm, according to the desperate and continual attempts of her enemies. And so should we now still have, if any such thing should be offered unto his majesties person. Therefore we must judge of them, as of our greatest enemies, who seek to bring upon us a common sorrow before the time. But let us lift up, though not our hands, yet our voice against them, & pray unto God still to disappoint them of their treasonable devices and devilish practices, and to preserve our king, and all his, that so we may still rejoice in their salvation, even for Christ jesus his sake.  In thy salvation, etc. 
As all subjects principally should by this example learn to pray for their kings, and all chief governors under them, That God would preserve and bless them, that they might themselves rejoice, because they be worthy instruments of God's goodness unto them; which is the thing that hath been handled already: so all inferiors may here see as in a glass, what minds they should carry to all their superiors, & those that God hath placed in any room, of what kind so ever they be; that they should be persuaded, that in their preservation and welfare consisteth their own joy and comfort: 
All inferiors should count the welfare of their superiors their own joy.  and that they cannot miscarry, or any ill befall them, but themselves must needs be sorrowful, and in that respect pray for them continually, be they never so mean. As with this mind & persuasion the people should pray for their minister's and teacher's, who watch for their souls, 
Heb. 13.17.  and for the salvation of them, as the holy Apostle saith: For it is true that Christ saith of them, and was found most true in his own person, That when the shepherd is smitten, 
Matth. 26.31.  the sheep will be scattered: that is, when God taketh them away, who are their guiders, the people are in danger to fall into all kind of error, heresy, and sin, and to be distracted & scattered among themselves, not only in judgement but in affection: beside, they may want the comfort of God's word, and of their prayers. So should all children be affected to their natural parents, fathers & mothers; and also servants to their masters and governors: That seeing God hath placed them over them for their good, and they enjoy so many great benefis in their houses, and by their means, and so have so many causes of rejoicing from them & by them, they should pray for their lives, health, and welfare, that they may rejoice there still, for they shall have their part in it, and it shall be the better for them. And they must think before hand, that when God takes them away, they shall have great cause of sorrow: 
And their death or hurt, their sorrow.  as we see how greatly joseph lamented for his father's death: who when he gave up the ghost, 
Gen. 50.1. Vers. 11.  His son fell upon his father's face, & wept: & so he continued mourning for him a long time: & at his burial there was such great mourning for him, that the place had the name of it. And Esau the son of Izack, though he was a wicked & disobedient child, as appeareth in his story, 
Heb 12.16.  yea a profane person (as the holy Ghost calleth him) yet he had so much grace in him (as we say) that he thinketh of his father's death before hand, as of a time of sorrow and mourning, and so speaketh of it, 
Gene. 27.41.  saying, The days of mourning for my father will come shortly, that is, my father is old and will shortly die, and then I must mourn for him: which though he spoke with an ill mind, and to an ill end, (for in the hatred of his brother jaakob he comforted himself, that he might shortly kill him, when his father was dead) yet nature, & the good education which he had, had taught him to confess, that when his father died, he should have cause to mourn. Therefore if there were no commandment of God to bind them unto it, or any other reason to persuade them, this were sufficient to move them to pray for the life and health of their parents, that themselves might still rejoice: and not be graceless, as to think, that if their fathers were dead, they should be merry, & live well enough, yea better than they do now, & so not to care whether they live or die, yea, to wish rather that they were dead than alive; as there are too many such in the world, who in a wrong persuasion gape after their father's death, as Absalon did: but God can well enough disappoint them of their long hope, as he did him.  

We ought to pray for the good of others, that we might rejoice therein.  But this doctrine is yet more general, and doth concern every one of us, and showeth that we ought to bear that affection of brotherly love all of us one towards another, that we should desire and pray for the good and welfare one of another, not only, that they themselves, but that we might rejoice in that good, which God shall bestow upon them at our prayers: and if we were thus affected in love to the good one of another, than should we pray a great deal more often, and more effectually than we do. For this is that which the Apostle teacheth unto the Romans: Be of like affection one to another, saith he: and how, rejoice with them that rejoice, and weep with them that weep, where he would have us so affected with the estate of our brethren, that if God blesseth them, we should rejoice with them; if he afflict and punish them any way, we should sorrow with them: and so we should count their sorrow and joy our own, and therefore when they are in any distress, we should pray for their deliverance, that we might rejoice with them and in them. And truly if we come to pray for our brethren with this affection, (as our saviour Christ hath taught us, willing us to say, Give us our daily bread, etc. so that we should pray for others as for ourselves) we might obtain great things for them. Therefore when we pray for any, let us put their estate upon us, & be moved with it, as though it were our own, and so speak to God for them, as for ourselves, and think, that if God shall bless them, we shall rejoice. And this measure of love in prayer, the more that we can come unto, the more assurance may we have, that God will hear us for them: nay indeed without it we can have little or none at all, that God will hear us for any. As for example, if any in their sickness do desire that we should pray for them here in the Church, and we do so: we must desire their health and recovery, not only that the party himself prayed for might rejoice, and his family, wife, and children, and the rest of his friends, but that we all might be glad and comforted by his life and health: and we must account his recovery our joy, and think that if God shall hear us for him, we ourselves shall be bound to give thanks unto God for it. And when the Lord shall see, that that will be matter of joy unto many, then will he the sooner bestow it upon us. And thus doth the Apostle speak of the sickness and of the recovery of Epaphroditus, a minister of the Gospel in the Church of Philippi: 
Philip. 2.25.  I supposed it necessary to send him unto you: for he longed after you all, and was full of heaviness, because he had heard that he had been sick: and no doubt he was sick, very near unto death: but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. Thus if he had died, Paul and all the rest of the Church of God should have sorrowed for the loss of such a worthy instrument of the glory of God, therefore they being in great heaviness already, God would not by taking him away increase their grief by this new cause of sorrow; but as they all desired his life for their further comfort, so God did raise him up, that they all might rejoice.  

Few pray for their brethren with this affection.  But for the most part men are not thus affected with the estate of their brethren, no, not when they pray for them: but for want of love, as if their affliction continue still upon them, they will not greatly sorrow for them; so if it be removed and taken away, they will not greatly rejoice; but it is all one with them, howsoever it falleth out with them: and so it cometh to pass, as it must needs, that they pray very coldly, and therefore obtain very little or nothing for them. And yet our Saviour Christ hath taught us (as was said even now) to pray with this affection and fellow-feeling of the estate of others, both in soul and body, where he hath commanded us to say, Give us this day our daily bread, and forgive us our trespasses, and lead us not into tentation, etc. So that when we pray for others, we should account their estate our own. But men commonly, through self-love, which reigneth in them, are so taken up wholly into their own estate, that they can neither sorrow nor rejoice, nor any ways be moved with any thing, but with that which concerneth themselves. The Apostle writing to the Corinthians, giveth a reason of this sympathy that should be among all the true believers, drawn from a comparison of the parts of the natural body; among which, they all have the same care one for another, and the same affection both of joy and sorrow, 
1. Cor. 12.25.  when he saith thus: God hath tempered the body together, and hath given more honour to that part which lacked, lest there should be any division in the body: but that the members should have the same care one for another. Therefore if one member suffer, all suffer with it. So ought it to be in the mystical body of Christ, which we are, and every one of us members of the same, as he saith there: 
Vers. 27.  Now ye are the body of Christ, and members for your part. Therefore as when any part of the body is pained, all the rest by a natural instinct desire the ease of it, not only for the benefit of it, but for their own comfort, which otherwise cannot be quiet: so should we by the motion of God's spirit, much more pray for the ease and release of the affliction of our brethren, that we may rejoice. Here than we have another reason to persuade us to pray for those that are and have been a long time visited with the pestilence and the grievous hand of God, 
We should pray, that the plague might cease from our brethren, that we might rejoice.  for which they are in great heaviness and fear night and day; entreating the Lord, that when it hath wrought his good work in the hearts of all, for which it is sent, to command it to cease, and to take it clean away: not only, that their sorrowful hearts might be cheered up and comforted after this long sorrow, and so some light might arise unto them after this darkness; but that all we ourselves, and the rest of our brethren in all parts of this land, might rejoice in their salvation. That so we might take into our mouths the words of the Psalm, which were uttered after a great deliverance: Others said of them, 
Psal. 126.2.  The Lord hath done great things for them: but they said, The Lord hath done great things for us, whereof we rejoice. So we should not count ourselves strangers from our brethren, and from their good, and speak of them as it were aloof off, when we should hear how the plague is stayed in such and such a place, The Lord hath done great things for them: but as though it were our own case, say, The Lord hath done great things for us, whereof we rejoice: and so we to rejoice in their salvation; we accounting the good that is done to them, as done to ourselves. And truly, if all men did thus, it were to be hoped, that God would soon hear us. This affection was in Paul, when he wrote unto Philemon, and entreated him for his servant Onesimus, who had stolen something from him, and was come away, and cast into prison for it; and Paul had converted him, and then desireth him to pardon him, and to receive him again, not only that his poor servant might be comforted, who was now greatly troubled for his sin, but that Paul himself might rejoice in this great blessing bestowed upon him, when he saith thus: yea, brother let me obtain this pleasure of thee in the Lord, 
Phile. 20.  comfort my bowels in the Lord: where he entreateth him, that in pardoning and receiving his servant again, he would bestow that great benefit upon himself, & comfort him in the Lord, for so he would account of it: and thus he prevailed for it; and so might we with God much more for our brethren. Whether then we look to this visitation of the pestilence, or to any other calamity that our neighbours shall be in, we in their preservation or deliverance must think ourselves greatly comforted in the Lord, and therefore in all things pray for their good, that we might rejoice: so God may hear us, if not for their sakes, yet for our own. And this is that which we have to observe out of the fifth verse: it followeth in the next.  

The interpretation of the sixth verse.  Vers. 6. Now know I, that the Lord will help his anointed, and will hear him from his sanctuary, by the mighty power of his right hand. In this verse David professeth beforehand, that he did believe that God would hear him, and would defend him from his enemies according to his prayers (for he was the author and penner of this Psalm.) And in teaching the people thus to pray for him, he would have them also believe, that God would hear them concerning these requests which they made in his behalf, that so they likewise might pray in the same faith. And this faith of them all, is expressed and declared not only when they say, that they did know that God would hear and send help; but especially and most significantly in changing the number. For whereas in the former verse they spoke as a multitude, even the whole Church together, saying, That we may rejoice in thy salvation, and set up our banners in the name of our God; where three times they speak in the person of many: Here, as though there were but one that prayed, they say, I know: and this they do according to the nature of true faith, which is, to apply God's promises and his merciful deliverances particularly to every man and woman, and so say, as it is in our Creed, I believe in God, and not we believe; that is, I am persuaded that he is the God not only of others, but of me. And so here, though many did use this prayer together, yet every one was to have this faith in themselves, that they did know that God would hear them. And what do they or should they believe? That God will help his anointed, that is, their king David; so called, because he was by the commandment of God anointed by Samuel the Prophet unto that office: 
1. Sam. 16.13.  and that he would hear his prayers, and grant his requests from his sanctuary, that is, from heaven. And thus they believe that God would do, by, or with his right hand; that is, by his great power that he hath in himself, whereby he is able to do all things; and by the mighty help thereof, that is, that great help, which he shall and will give, which none is able to resist. And thus for the further strengthening of their faith, they set before their eyes the great power of God, whereby he is able to defend all those that put their trust in him, in all dangers whatsoever: as also in the verse following they do by comparison of the confidence of their enemies more fully express it, saying: Some trust in chariots, and some in horses, but we will remember the name of the Lord our God: that is, whereas others did trust in outward means, as chariots, and such like, they did trust only in the power and grace of Almighty God.  
This teacheth us to come so prepared unto prayer, that we believe beforehand, that God will hear our prayers, 
We must pray in faith, believing that God will hear us.  and that we shall not pray in vain, but he will give us the thing that we ask. And this faith is so requisite and necessary, that without it neither are our prayers acceptable unto God, neither can we look to receive any thing at his hand. 
Heb. 11.6.  For without faith it is impossible to please God, as in no other duties that we do, so not in prayer. And faith is requisite in all those that ask any thing of God, even as all they that came unto Christ in the days of his flesh, to receive any thing of him, he required of them this first, That they should believe. For as it is said of them of his own country, when he was among them, 
Matth. 13.58. Marc. 6.5.  He could not do many great works there, for their unbelief sake (he could have done enough, his divine power was sufficient, but they had not faith to receive them;) and as himself said to his disciples, That they could not cast the devil out of the child that was brought unto them, 
Matth. 17.20.  because of their unbelief: So there upon that occasion he showeth, what great things by faith might be obtained, 
Without faith we can receive nothing of God.  in these words, Verily I say unto you, if ye have faith, as much as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove. And then he giveth this general doctrine, That nothing shall be impossible to them that believe. And S. Mark the Evangelist reporteth that story thus; That when the father of the child laying out the pitiful estate of it, as how the devil did oftentimes cast the child into the water, and into the fire, to destroy it, at the last burst out into these passionate words: 
Marc. 9.22.  But if thou canst do any thing, help us, and have compassion on us. Christ made him this answer, If thou canst believe it, all things are possible to him that believeth: showing that he was able and willing, if there wanted not faith in him: for faith is as it were an hand, whereby we do receive all things from God. Therefore, as without the hand of our body, and unless we hold it out, we can receive nothing from men, though it be offered unto us; so though God of his infinite goodness be rcadie to give, we for our part cannot without faith receive, that is, not so plentifully as otherwise we might; and by that, we may receive all things that we need: and therefore that they might obtain something for him, David teacheth them to pray in faith, when they say, I know that God will help, etc. But the time will not suffer me to finish this doctrine at this present, we shall hear more of it the next day by the grace of God.   

The eighteenth Sermon upon the sixth verse.  Now know I, that the Lord will help his anointed, etc. 
THe last day, 
By faith only we enjoy all God's promises.  besides the general meaning of the whole verse, this first point of doctrine was delivered out of it, That by the example of this people we must learn always to pray in faith, if we will receive any thing at the hands of God: and now for the further confirmation and use of the same, we must consider, that all the promises of God are made unto us upon this condition only, and not otherwise, namely, That we believe them, and then God will verify them. As when he promised to Abraham, that in his seed all nations in the world should be blessed; by faith he obtained this promise, though his wife was barren, and both of them so old that by the course of nature they were past children: For the Apostle saith of him, 
Rom. 4.18.  That above hope he believed under hope, that he should be the father of many nations, according to that that was spoken to him, So shall thy seed be: and so likewise, whereas it was promised unto Sarah, That she should have a son, 
Gene. 18.10. Heb. 11.11.  she by faith did enjoy that above the course of nature: as it is written of her also; That through faith Sara received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful which had promised. And thus have all holy men and women enjoyed the promises, as is showed at large in the eleventh chapter to the Hebrews. And therefore Christ himself, 
Matth. 1.21. Christ required faith of all that came unto him.  as he was promised to be a saviour, and so come into the world, according to his name jesus, to save his people from their sins: so all they that came to him for health of soul or body, so many did receive it as did believe, and in that measure that they believed. And therefore it was said to the Centurion, that came and sued for his servant that lay sick of the palsy and was grievously pained, Go thy way, 
Matth. 8.5.  and as thou believest, be it unto thee: and the servant was healed the same hour. He had beforehand professed his faith sufficiently, when he said, That Christ needed not to come, but might speak the word, and do it: neither was he worthy, that Christ should come under the roof of his house. Thus he ask in faith, received not only for himself, but for another. And so in the next chapter following it is said, That two blind men followed jesus, 
Matth. 9.29.  crying in the way: O son of David have mercy upon us: when he came into the house, he said unto them, Believe ye that I am able to do this? and they said, yea Lord: then touched he their eyes, saying, according to your faith be it unto you: and their eyes were opened. Thus praying in faith these men obtained also. And in the same chapter he said to the woman that was healed of the bloody issue, by touching the hem of his garment, 
Verse. 20.  Daughter be of good comfort, thy faith hath made thee whole: for she had said in herself before, If I may but touch his garment, I shall be whole. Thus we see that as all that had faith (coming to him) they did receive: so on their part, faith was the only cause that they did receive: and therefore the health of their soul and body is imputed unto their faith, Thy faith hath made thee whole.  
Now all these things, as the rest of the Scripture, 
Rom. 15.4.  and whatsoever things are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might have hope: I mean hope, that if we pray thus in faith, as these did, we shall obtain whatsoever we ask according to Gods will, 
We can receive nothing, unless we ask it in faith.  though the matter be never so great. As we see also, that this people did here: for in the next Psalm they give thanks for that, which here in their prayers they assure themselves that they should receive. And so all men shall find that to be true in praying unto God, which the Apostle speaketh of, ask wisdom: That if they lack any thing, let them ask it of God, who giveth liberally, and reproacheth no man, and it shall be given him: 
Jam. 1.5.  but then he addeth this caveat, saying: But let him ask it in faith, and waver not: for he that wavereth, is like a wave of the sea, tossed of the wind, and carried about: neither let that man think, that he shall receive any thing of the Lord. Where he showeth what is the right manner of praying, namely, that as we cannot pray at all for any thing, unless we have God's word and promise for it; so before we do pray, we must believe it. Therefore as by prayer we do show, that we believe and hope for the grace promised; so he that hath not this faith in God's promises, prayeth hypocritically, that is, more with his tongue, than with his heart. Seeing then, that God's promise is sure and certain, he would not have us so to pray, as that we should doubt and call into question, whether we should be heard or no. And this he showeth by an excellent and very fit comparison: for as the waves of the sea are tossed and carried away; so they that believe not, both are unquiet always in their minds, yea though they have prayed, and are altogether unworthy to receive any thing. Therefore when we come to God in our prayers, let us beforehand believe, that he will hear us, and so pray in faith, and say, as this people doth here, I know that God will hear and help: so shall our prayers be acceptable unto God, so shall we receive that that we ask of him; and so shall our minds be pacified and quiet.  

Few pray in any assurance that God doth hear them:  Let us then examine ourselves, and see whether always when we have come to prayer, we have had this faith and assurance, that God would hear us and help us: and then we shall find, that some have been so far from it, that they have never once thought of it; but they have come to prayer, neither knowing any such thing, nor regarding it. And thus have they done not only in the days of ignorance & superstition, when they held it an error for a man to think, that he might be assured of any thing from God, though he prayed for it never so earnestly, and when they prayed in an unknown tongue, and so knew not themselves what they said, and therefore could not by prayer have any assurance that they were heard: but also in this clear light of the gospel, many have and do still both in their private prayers, and in these public, come so coldly to God, and as it were for fashion, that they neither know, nor desire to know, nor think it possible to know, that God will hear them. And so these wavering minded men being uncertain in their minds, and tossed too and fro like the waves of the sea, may be assured, That they shall obtain nothing of God, 
jam. 1.7. And so obtain nothing of God.  as the Apostle saith. But let us endeavour to put that in practise which the people did here, that every one of us may say, I know that God will hear: so shall we obtain such things as we ask. 
Matth 17.17.  For if the disciples of our Saviour Christ could do nothing for the father's child possessed with a devil, when there was most need, because of their unbelief; then shall we also for the same unbelief of ours obtain nothing neither for ourselves nor for others, when there is most need. And as on the other side he said again unto them, That all things were possible to him that believeth, so shall we find it to be true in ourselves; then when we pray in faith, it shall be possible for us to obtain all things according to Gods will, even those that unto the unbelievers shall seem impossible.  
Now though this place of Scripture doth not so properly require, to show how we shall come to this faith and assurance in prayer, that God will hear it; but rather only that we ought to have it, and not to pray without it: yet that I might not leave this doctrine unperfect, it is necessary to say somewhat of it. First therefore, as every good and perfect gift is of the spirit of God, 
jam. 1.17.  and cometh from above, even from the father of lights, so doth this most of all. 
Act. 16.14.  And as the Lord by his spirit opened the heart of Lydia, that she believed that which Paul preached: so Christ jesus is he, upon whose shoulders (as the Prophet speaketh) is laid the key of the house of David, that is, 
Isai. 22.22.  of the whole Church of God, so that he only openeth, and no man can shut, and he shutteth, and no man can open: that is, he only by his holy spirit openeth our hearts, that we may believe, and giveth us assurance in all things of the favour of God: 
How this assurance of being heard, is wrought in us.  therefore we must pray to him, that he would give us that assurance, and so open our hearts, that we may believe that he doth hear our prayers. But because this is wrought in us by means, and our faith is grounded specially and only upon the promises of God, and all assurance of being heard, ariseth from thence; we must know, and believe, and meditate upon them, before we pray, that so by them we may be assured, that he will hear us, according to the undoubted truth of the same. And the more that we can do thus, the greater assurance of being heard shall we have, when we pray unto God. And besides this we must know, that the same assurance is confirmed and increased by our former experience daily: so that when we have marked, how God hath at other times and in other things heard us, we may assure ourselves from thence, that he will do so now also. For as among men, when we have oftentimes made trial of a friend in the time of our need, we go to them afterwards, as any necessity shall be upon us, with great confidence, and doubt not before we come to them, but we shall speed, if they have it: so upon our former experience with the Lord, we ought much more boldly to come unto him in times of need, who hath not only promised, and so is willing, but being almighty, is also able, and being true and just in his promises, will help us. And according to experience of former times, some do read this text that we have in hand (although I approve of the other rather which I have followed) after this manner: Now know I that the Lord hath saved his anointed, and will hear him from his Sanctuary: and so they confirm their hope by the time past, in that they have marked the goodness of God towards their king in saving him before in other dangers, as he was in many: and so doubt not, but that he will hear them for him now, and still save him. But to return to that that we spoke of before, namely, How we shall come to this assurance of being heard. First of all we are to consider of the promises of God, 
First by meditating upon God's promises.  upon which our faith must be grounded, and which must give us assured knowledge of being heard: we may see how to this end the holy Patriarch jacob did meditate upon them, to strengthen his faith, and in his prayer did (as it were) put God in mind of them, and comfort himself in hope of them, when he prayed thus: O God of my father Abraham, 
Gen. 32 9  and God of my father Izaack: Lord which saidst unto me, Return unto thy country, and to thy kindred, and I will do thee good; I pray thee deliver me from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother upon the children. For thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. So that when his brother Esau came against him with four hundred men, and he remembering his former inveterat malice, feared that he would destroy them all, both young and old, mother and children, he prayeth unto God for deliverance: and that he might do it with assurance of being heard, he looketh to God's promises, who had said, that he would do him good.  
So must we do in like manner, I mean when we come to prayer, we must thoroughly consider of Gods most gracious and merciful promises: which to that end are so infinite in number, for the good both of our souls and bodies, and for this life and the life to come, and for ourselves and others, that I need not name any. Our saviour Christ speaketh thus unto us in the Gospel, 
Matth. 7.7.  Ask and it shall be given unto you: seek and you shall find, knock and it shall be opened. And again thus the Lord speaketh in his own person by the Prophet: 
Psal. 50.16.  Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt glorify me: and many such like we have in the word of God. Now these promises we must remember are not made unto us for our own selves, as for our own worthiness, but for Christ jesus sake; 
Which are made unto us, and fulfilled in Christ.  who hath said, 
john 16.22.  That whatsoever we ask the father in his name he will grant it unto us. For (as the Apostle saith) All the promises of God in Christ are Yea, 
2. Cor. 1.20.  and in him they are Amen, unto the glory of God: that is, in him, and for his sake shall most certainly be performed. Therefore for the verifying and fulfilling of them unto us, and for our assured hope of them in our prayers, we must not stay in the consideration of ourselves, to say, It is true in deed, that God hath promised to hear me; what cause is there in me that he should do so? for in ourselves we shall find nothing but unworthiness, and all causes to the contrary: but we must look only to the merits and worthiness of Christ jesus, for whose sake they were first made, and for whose sake they shall be all of them fulfilled. And thus we may perceive, that one cause for our doubting and little assurance of being heard, is the ignorance or not sufficient meditating upon the truth of God's promises. Therefore when we come to prayer, let us think of them, that by them we might know that God will hear us; for he that is faithful hath so promised.  

We must meditate upon those promises specially, which do concern our present estate.  And as we must thus generally meditate upon the promises of God: so because he of his infinite goodness hath made many promises unto us, according to every need of ours; that we might be assured not only generally that God will hear us, but particularly for that very thing that we stand in need of, and have prayed for: we must specially give ourselves to the meditation of such promises, as do most nearly conceive that case of ours. And thus we have already seen how jaakob did, when he was returning from Laban to his father's house at the commandment of God, and by the way was in great danger (as he thought) of Esau, he prayeth unto God, and though the Lord had made many other promises unto him, yet at this time he specially thinketh of that, that God had said unto him concerning that matter: 
Gen. 32.9.  and so beginneth his prayer thus, Lord which saidest unto me, return unto thy country, and to thy kindred, and I will do thee good; deliver me out of the hand of my brother Esau: and then he returneth unto the promise of God again, in these words: For thou saidest, I will do thee good. And so must we do for the obtaining of this assurance. As for example, if we pray for the forgiveness of our sins, and the assurance of the same, let us seriously think upon such promises, as God in his word hath made to that end: 
Ezek. 18.21.  As at what time so ever a sinner repenteth him of his sin from the bottom of his heart, I will put out all his wickedness out of my remembrance, saith the Lord, by his Prophet: and again what our saviour Christ saith in the Gospel, 
Matth. 11.28.  Come unto me all ye that are weary, and laden, and I will ease you: where he calleth all without exception. So that if we find the burden of our sins intolerable unto us (as they are in themselves) and we are weary of them, as of an heavy burden able to press us down unto the bottom of hell, and there to hold us for ever; and do unfeignedly repent us of them, and have a full purpose to leave them: then praying to God for the forgiveness of them, we may know assuredly that God will hear us: for here we have his promise for it. And so must we do for any thing else that we need and pray for: as for this visitation of the plague, 
As this state of ours in this visitation of the plague.  if we would pray for our brethren that are under it, in some good assurance, that God in his good time will of his unspeakable mercy and loving kindness remove it, or mitigate it; let us meditate upon that, which God hath promised to such kind of prayers: as when the Apostle S. james saith, Is any sick among you, let him call for the Elders of the Church, 
Jam. 5.14.  and let them pray for him; and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sin, it shall be forgiven him: & therefore he willeth them to acknowledge their sins one to another, that they might be healed, for the prayer of a righteous man availeth much, if it be fervent. Where we see, what is promised to some few of the Church, praying for them that are visited with sickness, (and that justly also for their sins and for their offences) that such prayers shall not be in vain, but most available through God's goodness, for the pardoning of their sins, and for the removing of the punishment of the same; if so be that they that pray be righteous and holy men, and pray fervently. Then from hence may we be assured in the like case, that if an whole Church and Congregation of God's people, yea many Churches in divers places, do pray fervently for them; and they that are sick and under God's hand will confess their sins unto him, and repent them of them, and by this plague of God judge themselves for them; that he will put an happy end to it in time, though most righteously deserved, and pardon their sins, that have been the cause of it: that so we might say before hand, Now I know, that God will hear us: as indeed by his grace at this present, we do and may see most clearly, that by diminishing of it in the chief cities and places of this Realm where it is, and that also by lessening of it in so great measure, He hath heard our prayers, and granted our requests: That so hereafter by this blessed experience that we have in one thing, we might be moved to come unto him in great assurance, not doubting but that he will hear us then also. And thus always from time to time, 
Hebr. 4.16.  as the Apostle saith, Come boldly into the throne of grace, that we may receive mercy, and find grace to help in time of need: and therefore we must take this blessing upon our brethren, as a fruit of our daily prayer, and mark it well to that end.  

Experience of former times increaseth our assurance of being heard in prayer.  And this is that that should be spoken of also, concerning that assurance that we should have in prayer, of being heard, That by daily experience of God's goodness and merciful dealing with us, we shall daily grow therein: and therefore that we might come unto it, it is requisite that we should greatly acquaint ourselves with prayer, and pray often, and mark the sequel, and what followeth after our prayers. For concerning this one point, it must needs be a very good reason, when we do pray, to make us know that God will hear us; when we know already by experience, that he hath often heard us before. For seeing the same promises still remain, and God is the same that made them, to perform them, and there is no change in him▪ for as the Apostle (where he speaketh of prayer, and to encourage us to ask) saith, That he giveth liberally, and reproacheth no man: and after saith, 
james 1.5.17.  that there is no variableness with him, nor shadow by turning: that is, though the sun by turning from the East to the West, 
Reasons of the same.  maketh great alterations, so that it is sometime light, and sometime dark; and beside, the shadow is now here, and now there, and so is not always alike: yet it is not so with God, but he is always like himself. Therefore as he hath given in former times, so will he do still, if we pray to him as we have done: for he is no niggard, but giveth liberally to all that ask, & reproacheth no man with that that he hath given: nei- is he any changeling, but constant in all his ways. And besides jesus Christ the mediator of the promises, He is the same to day, that he was yesterday, and will be ever: 
Hebr. 13.8. and 7.24.  and he at the right hand of God maketh request for us continually, and is not weary of his office, neither is his love diminished one whit towards us. Therefore we may well build our hope for the time to come, upon our former experience, as upon a sure rock that shall not be removed. And so we may pray as David did, 
Psal. 119 149.  O Lord quicken me according to thy custom: as if he had said, Thou hast often heretofore quickened and revived me by thy word and by thy spirit, therefore do so now also in this great sorrow and deadness of mind; for I stand in as much need of it as ever I did, and thou art as well able to do it, as thou hast been. Thus from the custom of God's former dealing, he hopeth that he will do so now. And indeed there is great reason of it: for if we have had often recourse to any man for help in the time of our trouble, & we have seen how he hath been most willing to do it from time to time; we will not doubt of him, but that he will do so still, and that we shall find him a faithful friend unto us, as hitherto he hath been & the oftener that we have made trial of him, and have found, that he never deceived us, the bolder we are to come unto him, and do assure ourselves of help from him above all other in the world; so that if all should fail, we would make account of him. And we see that the beggars that go up and down from door to door, will be most bold of relief there where they have had often alms: and if they should find it otherwise at any time, they would greatly marvel at it, and think that there were some strange alteration in them; and they would say to them, You had wont to be a good master and mistress unto me, and to do so and so for me, and that made me the bolder to come unto you now: thus would they plead for themselves. So we then much more upon former experience of our prayers heard, and of the relief that we have found at God's hand (seeing there is no change in him, nor in his promises) must learn to know, that if there be no change in us, but we be the same that we have been, and seek to him and serve him as we have done, he will hear us, and help us, as he hath done before.  

That we might have this experience, we must use prayers not seldom, but often.  To this end it is requisite, that we pray often; for experience ariseth not of one action, nor of some few, but of many; and the best experience is gotten by the observation of many things in a long time: and therefore they that live long and practise much, have the greatest and best experience. So that if we will have experience of God's goodness in hearing our prayers, that thereby we might know that he will hear us still, we must pray often, and be well acquainted with this holy ordinance of prayer. For as among men, it is not the coming once or twice to a man, and that a long time one after another, yea though he speedeth, that can give him any great encouragement to presume of his help in the time of great need; but that he hath been long acquainted with him, and made often trial of him. So is it with God, it is not the praying now and then to him, that can by experience give us any great assurance, that he will hear us, and help us in time of our trouble; but that we have used it often, and used it a long time, and have found, that we have never been sent away empty. For the Lord sometimes heareth the wicked, and now and then giveth them something that they ask; but as they pray seldom, so oftentimes they ask and receive not, 
jam. 4.3. Isai 1.15.  as the Apostle saith, yea they cry, and the Lord heareth them not: but as they have stopped their ears at the word of God, so he stoppeth his ears at their prayers: so they can have no assurance by experience, though God have given them something: 
Mich. 3.4. Zach. 7.13.  for a man may once or twice do for his enemy, and for him whom he never meaneth to gratify any more. Another cause then, why we have so little knowledge in the time of our need, that God will hear us, is, that we have so little acquainted ourselves with prayer, and that we have not done as the Apostle willeth us, namely, 
Phil. 4.6.  in all things made our requests known unto God in supplication and prayer: that is, we have not so often prayed unto him, as we have need, and so we have not that experience that we might have had. Seeing then that this is a great blessing of God, which is or should be desired of all, namely, to know when we pray, that God will hear us; let us come often unto him in prayer: and that I may use the words of S. Paul, In all places and upon all occasions lift up pure hands unto God, that we may have often talk with God, and be (as it were) well acquainted with him, and so by experience know, what account we may make of his help.  
And that our experience herein might be such as it ought, we must not only pray often, as hath been said before: but especially we must well see, and diligently mark how God granteth our requests, and always consider, what hath followed upon our prayers. 
And then we must mark what followeth upon our prayers.  And this is that that David saith of himself: 
Psal. 5.4.  Hear my voice in the morning, O Lord, for early in the morning I will direct my prayer unto thee, and I will wait: where he saith, That when he had prayed unto God, he would tarry God's leisure, and consider what followed upon his prayers. For all good experience ariseth not so much of the often practise of a thing, as of the wise and diligent observation of the event of it: insomuch that some shall use a thing very often, and yet make little or no use of it at all to themselves: as we see some never mark what meat or drink doth hurt them. But the skilful physician, that hath often prescribed a medicine against such a disease, and hath marked in his patient, how it hath wrought, and how he hath been cured by it, thereby gathereth a certain knowledge, that this medicine is good for the cure of such a disease: for (saith he) I have not only often given it, but have found, that many have been cured by it: and thus all rules of that art, as of all other, arise of experience, that is, of marking what was the effect of such a cause. So then, when a man hath not only often prayed unto God, but hath also marked, how he hath obtained his requests at the hand of God: then, specially from the promises of God, and secondly from his own experience of the truth of them, he gathereth a certain knowledge, that God will hear him: for he considereth how according to that goodness that is in him, and the truth of his promises, he hath oftentimes heard him before. Otherwise it may come to pass, that though the Lord hath often heard us, 
For want of this we have not that assurance from experience, that we might.  and that in many things, if we either through negligence have not regarded it, or through carelessness have forgotten it, we can have little knowledge in the time of our need, that he will hear us. And thus the Lord many times in justice punisheth the unthankfulness of men, who mark not his fatherly dealing towards themselves, for their own comfort, and the praise of his name: that though he hath often helped them, and all the world hath seen it, yet in their greatest need they are in as much doubt of his goodness, and pray with as great distrust, as though he had never done any thing for them before. As on the other side he thus in mercy and favour plentifully rewardeth the thankfulness of those that often pray and call upon him in the time of their trouble, and also carefully mark, and diligently remember, what he hath done for them, to praise his holy name for the same, that by this good experience they know, what, he will do for them for the time to come.  
And thus it falleth out, when we have any dealing with men: 
Thus is it, when we have any dealing with men.  as when in any distress we shallbe in such case, that we know not whom to seek to for help; and we complaining of it, one should say to us, Go to such a man; and then we should say, nay, for I know not what he will do for me, he never did any thing for me yet, and therefore I have no great cause to presume of his help. Then the other shall say to us again, yea, that is not so: for I remember myself how at such a time, in such a need, you had great succour and comfort from him: then we being not able to deny it, should say, It is true indeed, as you say, but my memory is so ill, that I had clean forgotten it. Are we not here justly punished for our unthankfulness, to doubt of a man's good will there, where there was no cause? So is it when by forgetting Gods merciful dealing towards us, we doubt of his goodness in the greatest time of our need, without any just cause. But otherwise he that well beareth in mind what benefits from time to time he receiveth of men, to be thankful unto them for the same; he can in any distress presently tell what to do, and say, to his own comfort, as namely, I will go to such a man, for I remember how often he hath done for me heretofore. So fareth it with all them, that mark what God hath done for them. In this respect therefore it is requisite, that we keep a register of all God's benefits, 
We must therefore keep a register of God's benefits. Psal. 103.1.  and say to ourselves as David doth, Praise the Lord O my soul, and forget not all his benefits. Especially we must mark diligently, what things he hath done at our prayers: the same David also saith of himself, This poor man cried, 
Psal. 34.6.  and the Lord heard him, and saved him out of all troubles. And as he in some cases did make special Psalms, which bear the titile of remembrance, and they were made specially that by them he might keep a thankful memory of God's benefits: 
Psal. 38.  so ought we to do some thing to help our memory this way, especially when we see how forgetful we are of them: that so upon long experience we might say, I know that God will hear and help me. Therefore when we have prayed for any common benefit, or for any deliverance, as fear of enemies, and such like, when we have prayed in the Church here for any that have been sick, when for others in other cases privately, when for ourselves at home or any of ours; if we had from time to time marked and remembered in all these, how God hath answered us graciously, we might now, when we meet to pray for the removing of this visitation, have had greater hope of being heard than we have, and greater assurance of God's goodness towards us. But seeing we have been so unprofitable in times past, to our own hindrance, let us make the best use of the time present, that we can. And therefore now seeing in this mortality of the plague, we see so great fruit of our prayers at the last, 
And namely how God hath lessened the plague at our prayers.  that as in other places it is greatly diminished, so in the chiefest city of this land it is fallen from three thousand and four hundredth a week, to less than two hundred (for the which Gods name be praised) let us profit by this experience, to know what he will do for us at all times when we pray. And thus much out of these words both for the assurance of faith in which we should pray, and for the means whereby we may attain unto it.   

The nineteenth Sermon upon the sixth verse.  Now know I, that the Lord will help his anointed, etc. 
I Shall not need to call into your remembrance the doctrine of the last day, gathered out of this verse, 
Now know I  concerning the assurance of being heard, that we should pray in: which is so necessary, that without it we cannot pray acceptably to God, comfortably to ourselves, nor profitably to others. I am now to proceed, and here to consider of these words, where he saith, Now I know: for seeing this faith (that God will hear us) is so requisite in prayer, it may be demanded, Why he did not begin with it at the first, and to say in the beginning, I know that God will hear: but that he cometh to it so slowly, and as it were at the last, to say, I know. What? did he, the author of the Psalm, even David, did he not know it until now? that he saith, Now I know: did he not know it before this time? Was all the former part of the prayer with doubting, or without knowledge of this? Or would he have the people whom he taught thus to pray, and left this form for them, not to have this knowledge, or not to labour for it, till they come to this? Yes undoubtedly, both himself did know in the beginning, that the Lord did and would hear him, else to what end did he pray? and he would have them even at the first, and before they began or spoke one word, to believe that God would hear them, otherwise they could not pray in faith, and so neither please God therein, nor look for any thing at the hand of the Lord for him. Why then doth he himself say, and teach them also to say, not only, We know, but Now I know that God will help? Surely to this end, to show, that as he hath faith in the goodness of God, that he would hear him indeed, so he had it in measure, and it increased in him by degrees, 
By continuing in prayer, our assurance of being heard, increaseth.  as it doth in all other men. Therefore as he was directed to make this prayer by the spirit of God, so when he came to this part of it, it did specially show forth itself in the assurance of faith, which he had thereby, and so caused him to break out into these words, Now know I: because that by continuance in prayer he attained unto a greater measure of faith and assurance than he had at the first. And this great affection of the mind in prayer, he was willing to commend unto them, to that end, that they might both labour for it, and look to come unto it every one in their measure; namely, that the longer and the more earnestly they prayed for him, the greater assurance they should have by the spirit of God, that the Lord did and would hear them. And therefore though they did know at the first, that God would hear them according to his will, as he had promised, which promises they were not ignorant of: yet by continuing in prayer, or after their prayer, they might look to be further assured of it from God by his holy spirit, that was in them.  
For the Lord God useth thus to work by his spirit in those that be his, that when their hearts are prepared aright to serve him, 
As in all the parts of God's service, the longer we continue in them, the more doth his spirit by them work in us.  the longer that they continue under the means of their salvation, the more effectual is the operation of his holy spirit in them thereby. As for example, in the hearing of the word of God, they are more affected in the midst than they were at the beginning, and many times most of all in the ending; if they be diligent and attentive hearers, and not drowsy and careless, and labour to stir up the spirit of God in themselves. So is it in praying also, when they come to it with due preparation of the heart, the children of God do often find, that though they had some good measure of faith in God's promises, and feeling of his love in the beginning, yet by continuance in prayer, the same was greatly enlarged and increased in them: so that it was more at the midst, than at the first; in so much, that then they could say with greater freedom of the spirit, and assurance of faith, Now know I indeed, that the Lord will help me, and doth hear me from heaven: and in the end they have had more assurance: and sometimes after they have done praying, most of all. Thus their faith, knowledge, and assurance, that the Lord did hear them, it hath grown by degrees, and increased till it came to the full, when they have prayed fervently. And hereupon it cometh to pass, that we find in the Psalms, that very often they break out into some sudden passion of joy, or glorying in the Lord, and as it were boasting of the goodness of God towards them: as though they had then even already obtained their desire: because they felt and found that the Lord did give them some good assurance of it. As we see how (besides that which they profess here) in the end of the Psalm, they utter these words of great confidence, as though the victory were already gotten, which if it had been, it had been in vain to pray for defence against enemies: they speak, I say, thus confidently, They are brought down and fallen, but we are risen, and stand upright.  
And this is that which we may observe, and most clearly see, first of all in the third Psalm: where he beginneth his prayer very uncomfortably, 
Thus David beginning his prayer somewhat doubtfully; endeth with great assurance. Psal. 3.1.  and greatly complaineth of the multitude of his adversaries, that rebelliously were risen up against him, saying, Lord how are mine adversaries increased? How many rise against me. Many say to my soul, there is no help for him in God. Afterwards he confirmeth his faith in the goodness of God by the consideration of his nature, that he is a defence & buckler to them that are unarmed and without defence: and he giveth glory to them that have ignominy cast upon them without a cause, and he raiseth up them that are falling, 
Verse 3.  saying, But thou Lord art a buckler for me, my glory, and the lifter up of my head, And then he gathereth more strength of faith from former experience, 
Verse 4.  saying, I did call unto the Lord with my voice, and he heard me out of the holy mountain: and to this he addeth, Shelah, to show how greatly it did affect him, and what comfort he had in this to remember, that God had heard his prayer in former times: and then further addeth for the strengthening of his faith, that the Lord in other great danger had defended him, 
Verse 5.  saying, I laid me down and slept, and rose up again: for the Lord sustained me. And thereupon inferreth this confident speech, 
Verse 6.  full of assurance: I will not be afraid for ten thousand of the people that should beset me round about. Where he doth glory by faith, that though his enemies were never so many, and himself in never so great danger of them, he would not be too much afraid of them, but was assured that the Lord would defend him in the midst of them. And this assurance of God's defence he obtaineth now at the last, by continuing in prayer, and by those meditations which he had in prayer of the goodness and mercy of God towards all his, and now specially towards himself: which he hath set down in the former verses, and part of his prayer. So falleth it out with others, that the spirit of God in them, which is the spirit of prayer and of all assurance, as it stirreth them up to pray; and when they cannot tell of themselves what or how to pray, as they ought, the same spirit helpeth their infirmities, 
Rom. 8.26.  and stirreth up in them sighs and groans, and desires of the heart, which are acceptable, and which God alloweth of, because they are according to his will: so the same also helpeth their infirmities in this point, that whereas they began to pray in great weakness and much doubting because of their temptations; by calling into their minds more freshly than before, the promises of God made in his word, and the often performance of the same to others & to themselves; it causeth them to grow in faith, & doth give them some greater assurance of God's favours, and of being graciously heard, than they had in the beginning, & they know then more fully that he doth hear them, and will help them. 
And so the spirit of God in prayer helpeth the infirmities of the rest of his servants. Hebr. 12.1.  And though this may seem strange to such as are not acquainted with prayer, who use it very seldom or not at all, and make it but a matter of form and custom: yet I doubt not, but that we have a great cloud of faithful witnesses, who using prayer often of conscience, and in the feeling of their wants, and making it a daily exercise, and therein deal with the Lord in good earnest, as those that would obtain some thing at his hand, and rest not in the bare action of prayer, as in a work wrought, or a certain task performed and done; who do and are able to subscribe most willingly unto the truth of this by their own practice. So that as David making this prayer, when his son Absolom with Achitophel and many others raised up a rebellon against him, in which for the safeguard of his life he was compelled to fly out of jerusalem (as appeareth by the title of the Psalm) did by continuance in fervent prayer, obtain this assurance, That the Lord would defend him, and confound them all, and therefore he would not be afraid of them, if there were ten thousand of them, and they all should beset him round about; that is, if he were brought into great straits (as indeed he was:) and truly it came to pass in the end, for Achitophel did hang himself, and Absalon was hanged by the hair of the head. As, I say, David then had assurance of this before hand: so also others of God's servants in their dangers and troubles praying to God fervently, (as he did) have in some good measure to their own comfort, and the comfort of others that have prayed with them, obtaitained of God by his spirit an assurance, that the Lord did hear them, and would be merciful unto them, and they by faith have professed the same to others beforehand.  

David again by continuing in fervent prayer, groweth in assurance of being heard.  And this growing and increasing in the assured hope, That the Lord will hear us (whereof we now speak) David again setteth down by his own experience in the sixth Psalm, (as indeed I must needs confess, that he was a man of wonderful great experience both of his own infirmity, and of God's merciful dealing towards him:) which Psalm was made when he was grievously sick and like to die, and did not only feel the hand of God heavy upon himself this way (as appeareth by his grievous complaints and outcries) but he was troubled in his mind for his sin: and in this estate he prayeth unto God, To remove from him this great token of his wrath and displeasure, that was upon him, and to take away this grievous scourge that he was then afflicted with, and to give him both health of body and quietness of mind: of both which at the last he obtaineth so great assurance by faith, through the inward working of God's spirit, that he doth openly glory of it against all his enemies, that rejoiced at his fall. And for the understanding of this it is requisite (especially for the simpler sort, to whose capacity I have especially framed myself) requisite, I say, to set down in order the words of the whole Psalm; for otherwise, neither the great confidence, and rejoicing of his faith, which in the end with much striving he attained unto; nor the fervency of his prayer, which was a means whereby God's spirit wrought it in him, can be so fully perceived, or made plain unto you. Thus therefore he beginneth his prayer, O Lord, 
Psal. 6.1.  rebuke me not in thine anger, neither chastise me in thy wrath: have mercy upon me O Lord, for I am needy: heal me, for my bones are vexed: My soul is also sore troubled, but Lord how long wilt thou delay? Return, O Lord, deliver my soul, save me for thy mercy's sake: for in death there is no remembrance of thee, in the grave who shall praise thee? I fainted in my mourning, I cause my bed every night to swim, and water my couch with tears: Mine eyes is dimmed for despite, and sunk in because of all mine enemies. Here we see that in these seven first verses he complaineth most grievously of his own estate, & prayeth most fervently unto God for deliverance: and no man can say more either to express the grief of his mind, or his fervent desire to have relief and comfort. See than I pray you in the words following what a great alteration there is made in him of the sudden, and what a wonderful great change he findeth in himself: when he saith thus. Away from me all ye workers of iniquity: 
Vers. 8.  for the Lord hath heard the voice of my weeping. The Lord hath heard my petition, the Lord will receive my prayers: All mine enemies shall be confounded, and sore vexed: they shall be turned back, and put to shame suddenly. Where he showeth what gteat comfort the Lord gave him at the last in this trouble of his, even that he should be delivered out of it, when his enemies looked that he should perish and be swallowed up in it: and he attaineth unto so great assurance of this, that he is not able to contain himself, but again and again professeth that the Lord had heard his prayers, and the voice of his weeping. And not only that is to be marked, but especially this, that he cometh unto this assurance, not until the end of many long and fervent prayers: and that in the beginning either he had it not at all, or nothing in that measure, that there he professeth it: for than no doubt he would have done it sooner, and not so long have fed himself with such grievous complaints and lamentable outcries, as there he doth. 
And so may we do: for God giveth it by ordinary means.   
So is it possible for us, in what trouble soever we shall be in, if we pray unto God in all humility and sorrow for our sins, as he did, even with great abundance of tears (for he saith, That he watered his couch, and made his bed to swim with them: by which hyperbolical kind of speech he meaneth, That he wept very much, not only in the day, but even in the night also) and if we did pray with that fervency that he did, not fainting nor giving over, but stretching out our affections and desires, according to our present need; it is possible, I say, for us to attain by degrees unto that measure of persuasion of God's goodness towards us, that may suffice us. And though we come not to that great measure that was in this holy man, because we pray not in that fervency and zeal, and tenderness of heart that he did, yet in some acceptable measure, and more than we had in the beginning. For I am not of that opinion, that this was inspired into him as he was a Prophet, who had many things extraordinary; neither that any man can come to have any assurance or full persuasion either of their salvation, or that God heareth their prayers, or of any other favour from him, without some revelation, and so it should be thought presumption in a man to say he is assured of such things: but that God giveth this assurance, and increaseth it by ordinary means; and namely and especially by prayer. For seeing prayer is very fitly compared unto wrestling or striving (as we have seen heretofore) by which we labour with all the power of our souls and bodies, 
A comparison to show the truth of it.  to obtain some thing of the Lord: as by bodily striving men seek to obtain some mastery among men: (and thus the Apostle speaketh of it to the Romans, 
Rom. 15.30.  Desiring them to strive with him by prayers to God for him:) as in striving, a man's strength is not always greatest at the first, neither can himself or others perceive so well, whether he shall overcome; but sometimes, yea most usually, when after some pains taken his body is well heat, he increaseth in strength of body and agility of limbs: whereby it cometh to pass, that he findeth that in himself, which giveth him greater hope of prevailing against his adversary, than he had before: So is it when we pray to God, and as it were strive with him; that though we put all our strength unto it at the first, that is, pray with all the desire of our hearts; yet when by continuance in prayer, the spirit of God in us is well heat, as I may say, and the heat of it increased, we shall find that both our desires are greatly increased, & also our assurance from thence of being heard, is enlarged. So that in the midst or ending of our prayers we shall perceive our minds more pacified and quiet, and ourselves more ready to submit our wills to the will of God, and to rest in the hope of his defence and deliverance, than before. Whereof (if we were asked) though we could give no great reason from outward things; for all things are still with us, as they were before: yet we find it to be true by experience, and must account it a fruit of our prayer, in that the Lord hath given us greater assurance than we had before, and so we are contented to wait upon him.  
The like may be showed in many other Psalms, 
Another example of this, in the person of David.  (as indeed that one book, as it is full of godly prayers, so of notable examples of this kind of the working of the spirit of God in his children and servants) but for brevity sake I will content myself with one or two now. In the seventeenth Psalm he prayeth unto God to be preserved from his enemies, either Saul, or some other, (for indeed he had many) and saith thus, Hear the right, 
Psal. 17.1.  O Lord, (that is, my righteous cause) consider my cry, hearken unto my prayer of lips unfeigned. Let my sentence come forth from thy presence, and let thine eyes behold equity. Thou hast proved and visited mine heart in the night, thou hast tried me and foundest nothing; for I was purposed, that my mouth should not offend. Concerning the works of men, by the words of thy lips, I kept me from the paths of the cruel man. Stay my steps in thy path, that my foot do not slide. Then he breaketh out into these words of comfort, 
Vers. 6.  I have called upon thee, surely thou wilt hear me: O God incline thine ear to me, and hearken unto my words. Where after many prayers, and reasons to move the Lord to hear him, as the goodness of his cause, the uprightness of his mind, the fervency of his prayer, and such like: he saith, that he did then assure himself, that God would hear him, and so doth continue his prayer unto him in that assurance of faith. But it is to be noted for this purpose that we have in hand, & for which this is alleged, that though in the beginning he prayed, and then again returneth to his prayer unto the Lord, that he would hear him, yet he putteth this in between, (saying, Surely thou wilt hear me O God) because God gave him then to believe it more fully. Which full persuasion if he had had before in that measure that he had then, we may be assured, that he would sooner have professed it, to the glory of God, and his own comfort.  

A fourth example of it in David.  I will conclude this point, with that which is in the eight and thirty Psalm: which Psalm was made, when he was in some great distress of sickness (as some think) or some other at the least. And the whole Psalm is full of grievous complaints as may appear to them that will but read it, when he beginneth thus: O Lord rebuke me not in thine anger, 
Psal. 38.1.  neither chastise me in thy wrath: for thine arrows have light upon me, and thine hand lieth upon me: there is nothing found in my flesh, because of thine anger, neither is there rest in my bones because of my sin, and so forth; for the whole Psalm is too long to be set down, yet it is necessary for them to read it over, who desire to see the truth of this that we speak to be in the Prophet. He first complaineth of the heavy wrath of God that was upon him, and of his sins, which he acknowledgeth to be the cause of his punishment: of the infirmity and great weakness, that he found in himself, both of soul and body: and of this also, that he was forsaken of his friends, and left desolate: & of the malice of his wicked enemies, all which made him (as he saith) to pour out his whole desire before the Lord, so that his sighing was not hid from him. 
Vers. 9  And then at the last he cometh to have some good assurance, that the Lord would hear him, and doth openly profess it in these words: On thee O Lord do I wait, 
Vers. 15.  thou wilt hear me O Lord my God: and so from this assurance, he endeth the Psalm somewhat more comfortably than he began it, saying, Hast thee to help me, O my Lord, 
Vers. 22.  my salvation. Thus we see, how by continuing in fervent prayer, and striving against all things within him and without him, that might discourage him, the spirit of God did so increase in him, that he got some small assurance at the least, and more than he had before, that the Lord would hear him: and so endeth with a more peaceable and quiet mind than he began. And though I am not ignorant, that some of the learned do read that fifteenth verse somewhat otherwise; yet they agree with me in this point, for which it is brought, That in the same he professeth his faith, that the Lord would hear him.  
All these examples do not only show us the truth of this doctrine, namely, that the servants of God praying unto him in their several troubles (as this people did here) have by little and little grown in a further assurance to their own comfort and the glory of God, 
By this experience in another, we see what assurance God may work in us, if we use the same means.  that he will hear them: but they show us the same by great experience, which is the best tracts, and able to instruct the most simple: for we have heard how David oftentimes professeth it of himself; which showeth us what we may look for that the Lord should work in us also (for there is no respect of persons with him) if we pray in that feeling of our wants, and that humility under the cross, and that fervency under hope, and that continuance by patience, that he did. Therefore let us labour after it, even that we may find the spirit of God so working in our hearts by prayer, that it may certainly and comfortably witness to our spirits, that the Lord doth hear us; and that the same testimony of the spirit may increase in us, aswe increase in praying. And it may come to pass, that as in the morning we see the Sun arise higher and higher, whereby we have a greater feeling of the heat of it, as the day increaseth: so we might see the son of righteousness so arising in our hearts, 
Malach. 4.2.  dispersing all the mists of ignorance and unbelief, that we may have the comfortable feeling of the favour of God in our heart's increasing more and more, to cheer them up with the light and heat of it, as it were, as we shall continue longer in prayer. Let us labour after it, I say, because that few do know what it doth mean, because they do not so much as once seek and inquire after it.  
Object. 
The best servants of God complain that they have no assurance that God heareth their prayer.  Now if any do seek this, and cannot find it, and so they still complain, as many of the best servants of God have done, that he heareth not their prayers, neither have they any assurance of it: for when as in their troubles they pray unto God, this grieveth them much, that they have no persuasion that God heareth and will help them: for if they had this, they could be contented to wait upon him, and to tarry his leisure; but they pray, and pray, and can have no assurance that he doth hear them. Ans. 
And a reason of the same.  To satisfy all those, and to strengthen them in this weakness of theirs, we must consider, That they that have had the greatest assurance at any time, that the Lord did hear them, have had it but in time, and in measure, and not always alike; but sometimes more, sometimes less, and sometimes not at all: as the spirit of faith, or their own unbelief hath prevailed in them. For in these forenamed places we see, that in some of the Psalms he professeth greater assurance, than in other: and so is it with all men. Even as with the eyes of our body we sometimes see a thing more clearly than at other times, and our eyesight is not always alike: no more is our faith whereby we behold Christ, and in him the favour of God, it is not always in the same brightness. Besides, as the air is not always alike for our sight, but sometimes more troublesome and souring, yea dark, which hindereth us from the sight of that that we look unto, when our eyes are at the best: so we have sometimes in our mind greater and more violent temptations, than at other, as it were thick mists or rather dark clouds in the air to hinder our faith from beholding the cheerful countenance of the Lord, as it were the light of the Sun: which shineth always alike, though we by reason of these cannot always see it alike. So the Lords love is always one and the same, but we are not always alike disposed in ourselves to behold it in that brightness, that it shineth in it own nature. Therefore we must not be dismayed, if we have not always this assurance in our prayer after the same manner: but see what is the cause of it, and strive against that, that so we may come unto it in time, and in that measure that the Lord shall bestow it upon us.  
Secondly, we must consider, 
Another reason of it.  that this people doth pray very fervently and often for this, That God would hear and help their king; before they come to this assurance, as appeareth by all the former words: when they say, The Lord hear thee, the name of God defend thee, send thee help, and strengthen thee, let him remember thine offerings, and turn thy  offerings into ashes, grant thee according to thine heart, fulfil all thy purpose, etc. Where there are many short and earnest petitions for the same thing: which doubling of their words and of their requests in so great shortness, do sufficiently show, how fervently they prayed. For we must not think, that they use vain babbling, heaping up a multitude of words without any sense, feeling, or desire of the thing answerable unto the same, as it is the manner of hypocrites and heathen to do, who use repetitions, and think to be heard for their much babbling: 
Matth. 6.7.  against whom our Saviour Christ speaketh in the Gospel. But this prayer being first made by David, who had the spirit of God; and for the Church, which is ruled by the same spirit; we may by their words very clearly discern & see their spirit that they prayed with, namely, with great earnestness and feeling: especially when this word Selah, which noteth some great affection of the mind, is added: and thus doing, they come to a greater assurance at the last, I mean by this continuance in fervent prayer. So in all the other Psalms of David, which we alleged before, we see that he prayeth not coldly, or in a word: but very earnestly, often, and long before he professeth this assurance. Therefore if we will come unto it in our measure, we must labour to have the feeling of our want, and to be troubled for it, and so pray earnestly: we must come also in the faith of God's goodness, and hope of being heard, by considering the promises of his word, and the fulfilling of the same: we must continue in prayer, and pray often for the same thing; so shall it come to pass, that we shall not only believe beforehand generally, that God will hear us; but more particularly in that very thing that we pray for, find some assurance increased in us, that he will help us; and we must wait upon him also to have a greater assurance of it wrought in us afterwards. Therefore let us do thus, and see whether the Lord in many things that we pray for, will not give us that assurance, that he will help us some way or other; either by mitigating the thing that is upon us, or delivering us clean from it, or giving us patience under it, or increasing our strength to bear it, or turning it unto our good: so that we shall see, the more we pray, the more quiet shall we be in submitting our wills to the will of God, and assuring ourselves, that some way or other the Lord will hear us, and help us.  
And furthermore concerning this particular, that they pray for, even for David their king, they had this assurance that God would hear him, 
How we may be assured that God will hear us for others.  and help him. And so I doubt not but that many faithful subjects and people in this land having in like manner prayed for their kings, and queens, and governors, God hath given them assurance, that he hath heard them for them: and the more that any have done so, the greater assurance have they had. As many praying for the life of our late Queen Elizabeth: God did not only preserve her person from a number of treasons intended against her, but they had by their prayers comfort over it for the time to come, that the Lord would do so still. And so shall we now have for his most excellent majesty that now is, though he be subject to many perils, as appeareth by the terrible murders and treasons that have already broken out against his royal person, and whole progeny: that if we use to pray often for him publicly and privately, and that fervently with all our desires, and believe that he is the Lords anointed (that is) that he is set over us by the Lord in his just title and inheritance; 
As for the king.  that the Lord, who is the defender of all right, will not only preserve him still, maugre their heads, as hitherto he hath done, but will assure us of it in some good measure; that we shall quietly submit ourselves to his peaceable and gracious government, and not greatly fear the malicious attempts of his and our enemies. But as he is religious himself, and useth to pray for himself, and putteth his trust in God; so we praying often also and earnestly for him, shall know more and more, that the Lord will hear him, and us for him. And this is true not only of our governors, but of all men: so that if we use to pray often for others, and if they have made known and commended their estate unto us to that end; and we thereupon be fervent with the Lord for them; 
And for them that are visited with the plague.  it will come to pass, that not only the Lord will hear us for them, but we shall have good hope of it, and so we shall have comfort beforehand, that God will do good unto them: and the oftener that we pray for any in any distress of theirs, the more assurance shall we have, God in his good time will hear us for them. And I doubt not but that in this time of sickness and mortality many have found this to be true by experience, that by continual and fervent prayer they have not only obtained this assurance for themselves, that the Lord will help them, but for others. Let that experience move us for the time to come, to pray still for those that are in this visitation, or in the fear of it, that we may know at the last, that the Lord will hear us for them also, and help them in his blessed time, by the mighty power of his right hand: which we beseech him, that we may find at his merciful hand, for jesus Christ's sake our mediator and redeemer. Amen.   

The twentieth Sermon upon the sixth verse.  I know, that the Lord will help his anointed, and will hear him from, etc. 

Why the number is changed in these words of their prayer.  THis being the voice of a multitude, even of the whole Church, is set down after this means, not (we) know, but (I) know, in the singular number, or person of one; not only for this cause that we have already heard of, namely, to teach them all that they should labour to pray in this faith, That God would hear them all, and every one of them: but also to show, that as David the author of this Psalm professeth that he had this assurance in himself, so he commending it unto them to use, doubted not, but that all of them praying together, some of them at the least should have it also, and so might say in their own persons, I know that God will help his anointed: and so should pray in that faith, whereby he might verily believe, that God would hear him, and so he might obtain help and assurance of it for all the rest: and by that assurance that God should give him, he might comfort the rest. In so much that though every man and woman then present, through the weakness of their faith could not come unto this assurance, (which yet they should labour after, as hath been said before? yet some one or other among than, more or fewer, might have it in great measure: and so the Lord might assure them of it for the rest, that God would hear them. And so this should be the benefit of the common prayer of the Church, when many were met together, and that to every one that joined with them, That though all of them could not come to that measure of assurance in their prayers that they desired, that the Lord would hear them; 
When many pray together, one may have assurance for all the rest, that God doth hear them.  yet some one or other should have it for them, and so when it was a common benefit that they prayed for, they should not only obtain it together, (for the Lord would hear them) but some should more specially know it beforehand, to their own comfort, and the comfort of others. And this no doubt is a singular great comfort in any trouble, that when many are together and in great heaviness, by reason of some calamity or fear that is upon them: and none among them is able to comfort themselves, much less are they able to comfort others, that are feeble minded among them, though they desire to do it; and though they seek to God for comfort, and pray for it most earnestly, yet they cannot find it in themselves: at the last God shall so stir up the spirit of some one or other among them, and shall so assure him, that God will be merciful unto them, that he shall constantly and openly profess it unto them to their comfort also; comfort I say, though not in themselves, yet from him. For though he, even but one, hath it properly in himself, yet he hath it not for himself alone, but for others that are with him, and in the same danger and fear, who need to be comforted: and they shall far the better by it. For (as the Apostle saith of himself, 
2. Cor. 1.3.  Blessed be God, even the father of our Lord jesus Christ, the father of mercy, and the God of all comfort, which comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction by that comfort wherewith we ourselves are comforted of God) he saith that that comfort which God gave him in his affliction, was not for himself alone, but for the benefit of others: so others also, that which this way God bestoweth upon them, they have it, 
And so the feeble minded among them have been comforted.  not for themselves, but for others. And indeed all experience doth show the truth of this, that some that have been very faint hearted in themselves, yet being in some common trouble with others, have been greatly comforted and stayed by them from those extremities that they might have fallen into, in that measure that the Lord hath comforted some for all the rest: who if they had not been present with them, the other could not have attained unto that comfort in any measure, which they did. And this comfort is to be found of them, that have it in themselves for others, by prayer and by walking in a good course, that so the Lord may not forsake them in the midst of their trouble.  

In this respect it is a great benefit to resort to the common prayers of the Church.  And in this respect we see, that it is a great benefit, and that that shall make much for our comfort, to resort to the common prayers of the Church, where we shall have many good men and women pray with us for the common benefits which concern us and them: that so if not to ourselves, yet to some of them, God may give assurance, that he will hear us: and so we may be comforted by our mutual faith, ours and theirs, 
Rom. 1.12.  as the Apostle speaketh. And what a great mercy of God it is also privately in any need of ours, to be directed to send for righteous and faithful men and women to pray for us, according to the direction of S. james, who faith, 
Jam 5.14.  Is any sick among you, let him call for the Elders of the Church, 
And in our need to have good men pray with us.  and let them pray for him; and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him: and afterwards addeth, That the prayer of a righteous man availeth much, if it be fervent. Where he showeth, what good we may receive by the faith and fervent prayers of others; namely, that so it may come to pass, that if not ourselves, yet others praying for us, God might give them some assurance for us, that he would hear us and help us both in soul and body; in pardoning our sins upon our true repentance, and raising us from sickness, which for our sins God had laid upon us: as here the Prophet doth say, 
And always, most of all in any danger to be in the company of the godly.  That some one of the company might have this assurance for the rest, and for the king, that God would hear him. Moreover, from hence we may see generally, what a blessed thing it is always to keep company with the godly, and those that walk in his ways: for if any trouble do befall them, they may pray together, and God may assure one or other for the rest, that he is among them, and will be good unto them. And thus was it with the Apostle Paul and all his company, when they were in that long & dangerous navigation towards Rome, in which all of them were in fear of their lives, as it is set down at large in the Acts of the Apostles: 
Act. 27.20.  when they were so tossed by the wind and by the sea, that they were compelled to cast all things out of the ship, to ease her of her burden; and the weather was so foul, that by the space of many days they saw neither Sun nor stars to guide them or comfort them: so that all hope that they should be saved, was taken from them: and their fear was so great and so continual, that for fourteen days together they fasted, and could not take their ordinary food: and there were in the ship at that time two hundred threescore and seventeen souls, among whom was Paul a prisoner, and some other Christians with him. At which time we may be assured, that he and the rest that feared God, prayed earnestly unto him, that they might be saved: and God did not only hear them, but gave unto Paul assurance thereof by a vision of an Angel that appeared unto him in the night, and said unto him, That for his sake all should be saved, only the ship should be lost; and this as he did believe, so he most confidently avoucheth it unto them: and exhorteth them earnestly to eat their meat, 
Verse 36.  and to be comforted, and doubt not but the Lord would save them all. Then it is said, that all of them began to pull up their hearts, and to be of good courage, and also to take their meat. So that here we see, how in a common calamity that was upon a multitude, God gave assurance of deliverance but unto one, who could say, as he did, I know that God will help: but all the rest had the benefit of it; for thereby, their hearts that so failed before that they could not eat their meat, now began to be of good courage. 
Moses at the red sea by prayer was assured for all the rest, that God would help them.   
So was it with the children of Israel, when they came out of Egypt, and were now in the wilderness, and Pharaoh and his host so pursued them, that he had them at this disadvantage, that the great mountains were on both sides of them, the terrible red sea was before them, to hinder all passage, and he and his great army marched after them to destroy them, 
Exod. 14.10.  as it is set down in the book of Exodus: whereupon they were all sore afraid when they saw them, and cried unto the Lord; but yet they had no assurance that he did hear them, and would deliver them: but rather they looked to be destroyed, and so through impatience and unbelief did murmur against Moses, that he had brought them out of Egypt. Moses also he crieth unto the Lord for help, and he receiveth assurance of it for them all, that God would save them, and destroy their enemies. For the Lord spoke unto him, and told him, how he should divide the sea, and go through it, and so escape, and the Egyptians should follow them and be drowned: and thereupon he speaketh comfortably unto them, Fear ye not, stand still, 
Verse 13.  and behold the salvation of the Lord, which he will show to you this day: for the Egyptians whom ye have seen this day, ye shall never see them again: the Lord shall fight for you, therefore hold you your peace: and so it came to pass, as appeareth in the same chapter. Thus in this great multitude of many thousands, when all were partakers of all common danger and fear, and so prayed all together for one thing, God gave to one of them for the rest, even to Moses for all the people, this assurance of faith, that he could and did say, I know that God doth hear us, and will help us; and the rest though they could not attain unto it themselves, yet they were partakers of the fruit of his prayers; not only in that they were delivered as well as himself, but they had some assurance of it beforehand from him, otherwise they could not have done as they did, so confidently to adventure through the sea. So may it come to pass with us, if we be in any common danger with others, and have some excellent men among us to pray with us, God may give them that assurance of deliverance according to the greatness of their faith, which we in our weakness cannot attain unto: and yet such is the fruit of the communion of Saints, that we shall enjoy the benefit of it, and be comforted by it: whereas if we were without them, we could not have it at all; as the Israelites could not have had any comfort here in their distress, if they had been some few of them, or many together, for the Lord revealed it only to Moses, though it were for their sakes also.  

Elias by prayer obtained assurance of rain for all the rest in his time.  And here again for this purpose we may very fitly remember the example of the Prophet Eliah, how in the days of king Ahab, when there was such a great drought in the land of Israel, by the space of three years and an half, that there was neither water nor grass almost to be found in all the country either for man or beast: at that time there was this Elijah and a godly widow of Sarepta, with whom he did sojourn, and divers others godly men and women, For Obadiah one of the king's servants had hid from the persecution of jezabel, one hundred of the Lords Prophets: All these we may be assured at this time did earnestly desire rain, and often prayed unto God for it: yet only the Prophet Elijah obtained it by his prayer for himself and for the rest. And though every one of the other might do somewhat in their measure to further it, yet the Apostle ascribeth this benefit only to his prayers, 
jam. 5.18.  saying, Elias prayed, and the heaven gave rain, and the earth brought forth her fruit. So that here a multitude praying together for one thing, one received it for all the other: and not only so, but he had an assurance of it before it came, for the comfort of the rest, & the glory of God, which by fervent prayer he obtained. For when he had prayed in the top of mount Carmel seven times for rain, he knew assuredly at the last, that it was coming; and therefore did not only tell Ahab, 
1. King. 18.41.  that there was a sound of much rain, but afterwards sent his servant unto him, and bade him make ready his chariot apace, and go down quickly, lest the rain should stay him: and in the mean while the heaven was black with clouds and wind, and there was a great rain. Thus we see what great benefit all they in those days had by the prayer of Elias, praying with them, 
The like may we attain unto in our measure.  and for them, both for the obtaining of rain, and for the assurance of it beforehand. The like benefit may we have in measure by others that shall pray with us in such cases, if they pray in the spirit, and faith, and continue as he did. For the Apostle in speaking of him, lest we should think that this example of his did not appertain unto us one whit (for as he was a Prophet, and a rare man, not one such more to be found in the world) saith thus, 
jam. 5.17.  Helias was a man subject to the like passions that we are, and he prayed, etc. giving us to understand, that as he prevailed for others, so may we do also: for he bringeth it in to encourage men to desire others to pray for them in the time of their need. Therefore when many strive together of unequal strength about one thing, as to remove a great stone, or some piece of timber; if there be among them, young men, or women, and children, and sick folk, and such as can do little or nothing, and but one strong man in their company like unto the great giant Goliath, or unto Samson; though all of them may help some thing, yet this one by his great strength shall do so much, that all that the other do shall not be discerned, and so all shall be ascribed unto him, and he alone shall be said to do it, because all of them could not have done it without him, and they all did nothing in comparison of him. And beside he may be of that great wisdom, and so know the measure of his strength, and what is fit for such a purpose, that he may say whiles they are about it, or before they begin, Now I know that the thing is overcome, or as good as done: when others shall fear that they shall do no great matter, or are like never to prevail: and so they shall not only obtain their purpose by his means, but by his words be encouraged in the doing of it, yea comforted before they begin. So is it when many of unequal faith pray together. Therefore as it is well for them that shall have such strong men in their company, to labour with them: so shall it be much more happy for those that shall have them that are now weak in faith to pray for them.  
The like may be said of that that befell the jews in the days of king Hezekiah, as it is set down in the second book of the Chronicles, 
2. Chro. 32.1.  where first it is said, that Saneherib king of Ashur, when he came up against jerusalem with a great host, they were all afraid of his greatness: but at last this good king getteth by prayer more assurance of faith, than the rest, and so bad his nobles and people not fear him: 
Verse 7. Hezekiah had assurance of God's help for the comfort of all his people.  saying, Be strong and courageous, fear not, neither be afraid for the king of Asshur, neither for all the multitude that is with him: for there be more with us than be with him: with him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles: and then it is said that the people were comforted by his words; insinuating that they were wavering, and doubtful before. Now that he came to this assurance by prayer, there is no doubt, though there be no mention of it in these words: for besides that the Lord doth thus unusually give it, (as hath been seen before) this good king in this distress we may be assured did not neglect it: especially when afterwards in the same chapter there is mention made of his prayer. Thus the king for himself and for the rest had this assured unto him, that he knew, that God would help them, so was not only comforted himself, but comforted others in this great fear. Afterwards it fell out, that when the danger increased, and his faith somewhat failed, he received this benefit of comfort in his fear from another, even for the Prophet Isaijah: For it is said, 
And afterwards the Prophet had it for the comfort of the king. Verse 20.  that after this the king of Asshur sent his captain Rabsakeh, who with great threatening and railing words sought to terrify the people, who to that end cried out unto them upon the wall in the jewish language. Then Hezekiah the king, and Isaiah the Prophet prayed against this, and cried to heaven: but it seemeth that the king for all this had yet no great assurance in himself, that God would deliver him: but Isaiah that prayed with him had it for him and for the rest, and did comfort him. For it is thus written of Hezehiah, that he went into the house of the Lord to pray, and sent messengers to the Prophet, to desire him, 
2. King. 19.1.  that he would do so to: and so he did, and thereupon sent him this message, (which assurance God gave him by prayer for the rest) That he should not fear his words, 
Verse. 10.  for he would send a blast upon him, and he should hear a noise, and should return into his own land, and there he should die by the sword, as it also came to pass. And here though he was a Prophet to whom God showed many things extraordinarily, yet he prepared him for that work of his spirit: and prayer being one special means to make us fit to receive any grace of the spirit; here it is said that he prayed, and had this assurance. And so here in this distress many praying together, the Prophet Isaiah only for all the rest saith, Now know I, that the Lord will hear and help us.  
But before this I should have placed the example of that good king jehoshaphat (which is set down also in the same book of the Chronicles) both because it was before this in order of time, and especially because it is most fit for this purpose. 
2. Chron. 20 2. jehoshaphat praying for help against his enemies, one of the company had assurance of it for all the rest.  For in his days a great host of the Ammonites, and Moabites, and out of mount Seir, came up against jerusalem: which did so terrify him, and all the rest of his people, that he set himself to fear the Lord, and proclaimed a fast through all judah, and they all gathered themselves together, to ask counsel of the Lord, and they came up out of all cities of judah to inquire of the Lord: and jehoshaphat was in this congregation in the house of the Lord, and there in the midst of them made a fervent prayer unto God for help against them: saying, O Lord God of our fathers, etc. 
Verse 14.  as it is set down at large there. And it is further added, that there was one jahaziel a Levit, and upon him, after, or in the time of this prayer, came the spirit of the Lord in the midst of the Congregation, and he said, Hearken ye all judah, and you inhabitants of jerusalem, and thou king jehoshaphat, Thus saith the Lord unto you: fear not, neither be afraid of this great multitude, for the battle is not yours, but Gods: to morrow go you down and meet with them in such a place, ye shall not need to fight in this battle, stand still, move not, and behold the salvation of the Lord towards you: & again very confidently he biddeth them not fear, but go out against them, & the Lord would be with them: and so it came to pass, as appeareth in the same chapter: for the Lord laid ambushments against them, so that the children of Amon and Moab rose against the inhabitants of mount Seir, 
Vers. 22.  to slay and destroy them; & when they had made an end of the inhabitants of Seir, every one helped to destroy another. Here we see also in this common danger and fear, when many prayed together, there was one man at the least, to whom God gave this assurance, to the great comfort of all the rest, that he did openly say, Now I know that the Lord will hear his anointed, and help him from heaven by the mighty power of his right hand. And though others in that company could not say so, yet God gave it to him for all the rest; who if he had been wanting, the rest might still have languished in their fear, unless God had raised up the spirit of some other. 
In this respect we ought to make of the company and presence of the godly.  And so we see what a blessed thing it was to have such a faithful and zealous man in their company, to pray for them. Therefore let us make much of the company of the godly, especially let us be desirous to be partakers of their prayers: that when as we be weak ourselves, and discomforted in ourselves, yet we may be strengthened and upheld by them. For as when one lieth very sick and like to die, and all about him are in fear of it, there may be a skilful Physician, or some of great experience, who may see great tokens of life in him more than all the rest, & so comfort them in hope of it, when they are all discouraged: So when many are in trouble, and look for no way but one, as we say, the Lord may so open the eyes of the mind of one, who by faith after earnest prayer, may see into that help that God hath promised in his word, and comfort them with the hope of it. And for want of this, we are many times more dismayed in trouble, than otherwise we might be. Therefore in all affliction, if we desire comfort from God, let us desire those that are faithful and godly to pray with us and for us.  
It followeth in the words of the text, 
His anointed, that is, David, & why so called.  that The Lord will help his anointed. This is then further to be considered, that David prayeth himself, and teacheth the people also so to do, That God would help his anointed: by which word he meaneth himself, and they mean David their king. Who is so called, because he was anointed with holy oil, to be king, according to the custom of that time: by which as by an outward visible ceremony, they that were made kings, were separated and put apart from the rest of the people, and invested into that office and high calling. Whereby also they were taught to labour for those gifts of the holy ghost, which were needful for that function: and to believe, that if they did so, God would bestow them upon them in that measure, that was most convenient for them. Now that David was thus anointed to that office, it is most evident in his story: where it is said, that when Saul by disobeying of God's commandment, in not killing the Amalekites, was cast off from the right of the kingdom, and Samuel was willed to go tell him so: 
1. Sam. 15. Chap. 16.1.  he still continued mourning for him, until the Lord did reprove him for it; and bade him fill his horn with oil, and he would send him to Ishai the Bethleemite, for he had provided a king among his sons: and he did so, and caused all his sons to come before him from the eldest to the youngest, and when David came, the Lord said unto him, Arise and anoint him, for this is he: 
Vers. 8.  then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the Lord came upon David from that day forward, even as it departed from Saul, being cast off of God, and an evil spirit was sent of the Lord to vex him. Thus David was anointed, that is, made king. And because this was not only over the people of God, but specially by the commandment of God, therefore he is called his anointed, that is, one appointed to be king over God's people by the Lord himself: even as David doth oftentimes call Saul in respect of his first anointing and calling, The Lords anointed. As when he had Saul in a cave, and his men persuaded him to kill him, he said, The Lord keep me from doing that thing unto my master, 
1. Sam. 24.7.  The Lords anointed, to lay mine hands upon him, for he is the anointed of the Lord: 
Chap 26.9.  and at another time he said to Abishai, Destroy him not, for who can lay his hands on the Lords anointed, and be guiltless? In this part of the prayer than he doth assure himself, that because he had not intruded himself into that room, 
He confirmeth his faith in God's defence by the lawfulness of his calling.  but was lawfully called thereunto by the Lord, that therefore God would defend him in the same against his enemies: and teacheth them to pray in that faith also, That seeing God had set him over them to be their king, and he was no tyrant or usurper, that therefore God would preserve him in that place, whereunto he had called him: and so from the lawfulness of his calling, he doth comfort himself and them, that God would hear them for him, and defend him. And truly, there was great reason of that: for if an earthly king, when he appointeth any to be judges over his people, doth also protect them in that office by his laws, and by all his subjects: so that in their whole circuit they have the Sheriff of the Shire, and all his men, with the rest of the chief knights and gentlemen, and other inferior officers to attend upon them, because they represent the king's person; and the judge he comforteth himself in all his lawful affairs against all the desperate attempts of thieves, witches, murderers, and all malefactors, that seek to hurt him, That the king, who hath called him to that place, will defend him in it, and not suffer him to sustain any damage for the executing of his office: then the Lord, the king of kings, appointing David in this place, and making him to be his vicegerent upon earth over that people, much more would defend him in it against his enemies. And as this was true, so he did believe it, and taught them so to do, and to pray in that faith, that God would send help unto him, because he was his anointed.  
And this that David saith here, 
So may all lawful princes.  is true not only of his own person, but of all other kings and princes that are the Lords anointed; that is, who are come to their kingdoms lawfully, either by free election, or lineal descent, and so are put in by God; it is true I say, that the Lord will defend them in all their lawful attempts which they take in hand by virtue of their office, so far as may make for his glory and the good of his Church. And in that respect, all people that have such set over them to reign, may with great freedom and comfort pray for them, That the Lord would defend them in all dangers, even as he hath set them over them at the first. Therefore seeing the Lord hath vouchsafed us this mercy, to give us such a worthy king to reign over us, who is his anointed, that is, one that cometh to the crown not by usurpation, by murdering the right heirs, as some have done; not by tyrannical invasion and conquest, but by inheritance, lineally descending from his ancient progenitors, the noble kings of this realm: therefore, I say, we may with great assurance pray to God for him; 
In this respect we may with great hope pray for the life of our king. Proverb. 28.2.  that as he hath hitherto overthrown the plots of traitors in his own country of Scotland, and in this kingdom also of England (both of them his just inheritance) so it would please him to do still; and so he will do, if our sins do not deserve the contrary: For many times because of the sins of the people, a land often changeth her princes, as the Wiseman saith: and as we see in the kingdom of Israel, falling unto idolatry, 
1. King. 16.8.  that in the space of one year they had three or four kings successively to reign over them. Therefore seeing it is our bounden duty to pray for him, 
1. Tim. 2.1.  according to the doctrine of the Apostle, who willeth, That supplications, and prayers, intercessions, and giving of thanks be made for all men; and namely, for kings, and all that are in authority: let us be willing to do it the rather, because he is the Lords anointed, that is, come to the crown by all lawful and peaceable means, approved in the law of God, that so we may say from thence, I know that the Lord will help his anointed. So that though we could have no comfort from ourselves, that we should be found worthy of such a prince; yet seeing it hath pleased the Lord in the riches of his mercy to set him over us for the good of this land, we may hope, that he will have respect unto his anointed, and not to suffer men to put down him, whom he himself hath set up. Even as we had great experience of this in the days of our late Sovereign the Queen, how the Lord did miraculously preserve her out of the hands of the Papists her enemies, when she was cast into prison, and as she then said of herself (Tanquam eius) as a sheep, every hour ready to be carried to the slaughter: and at the last brought her to the kingdom: so in the same he did as wonderfully preserve her in many dangers and conspiracies, because she was his anointed. 
David in many troubles prayeth in hope of God's defence, because he was his anointed.   
And thus David doth often comfort himself in his prayers, when he was in great trouble, and in fear of the loss sometimes both of his kingdom and life: and that both before he came to the crown, and after, he comforteth himself with this, That he was the Lords anointed, that is, that Samuel did anoint him to be king, by the commandment of God; and that that was not done unto him in vain, but that the Lord, who had called him unto it, would both bring him to it in time, and defend him in it to the end. As when he was kept from the public assemblies by Saul, and his great cruelty, who never left seeking after his life, but hunted after him continually, 
1. Sam. 26.20.  as a man would after a Partridge (as he saith of himself) whereupon he was driven sometimes to hide himself, and sometimes to fly out of the land, and very seldom durst be seen openly, he prayeth thus, O Lord God of hosts hear my prayer, 
Psal. 84.8.  hearken O God of jaakob: behold O God our shield, and look upon the face of thine anointed: that is, not only and principally upon thy son jesus Christ, the Messiah, who is appointed to be king and saviour of the Church, and for his sake do it: but look upon me whom thou hast appointed to be king, and (as thou knowest) I have not thrust in myself, for than I might well think that all this were justly come upon me. And thus may all lawful king's comfort themselves in all their lawful proceed, against all the malicious attempts of their desperate enemies, That God will defend them, because of their calling and place that they be in, and people that he hath set them over; and say, Look upon the face of thine anointed, that is, consider good Lord the place that I am in. And so doth David again in the second Psalm; where he doth with great admiration complain of the multitude and maliciousness of his enemies, saying: 
Psal. 2.1.  Why do the Heathen rage, and the people murmur in vain? the kings of the earth band themselves, and the princes are assembled together against the Lord, & against his Christ, or anointed, saying, Let us break their bands, and cast their cords from us. Where because he was a figure of Christ, therefore he speaketh of himself under that name, calling himself the Lords Christ, or the Lords anointed: as we see how afterwards it was verified in the person of Christ himself, 
Act. 4.27.  as the Apostles expound it in their prayer, and say, Doubtless against thine holy son jesus, whom thou hadst anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel gathered themselves together. But afterwards David comforteth himself in the same Psalm with hope of God's defence, 
Psal. 2.5.  because of his calling, and bringeth in the Lord speaking thus of him: Then he shall speak unto them in his wrath, and vex them in his sore displeasure, saying, Even I have set my king upon Zion mine holy mountain: as if he had said, he is my king, and I have set him up, therefore I will defend him. Whereas if he had set up himself, he could not have had this comfort. But I see, that I cannot finish this doctrine at this present, but must leave it unperfect until the next day.   

The one and twentieth Sermon upon the sixth verse.  The Lord will help his anointed, and will hear him from his Sanctuary, by the mighty help of his right hand. 

Every man may comfort himself in the lawfulness of his calling.  COncerning the doctrine of faith in God's providence and defence, that we ought to have from the lawfulness of our callings, which out of these words we began to entreat of the last day: it is further to be observed, that it is true not only of kings and princes, of whom it is here directly spoken, but of all inferior callings in the Church and commonwealth, That whosoever is in any such place which is lawful, and is lawfully called thereunto, as having gifts sit for it, and coming unto it by all ordinary good means, that God will maintain them in the same, and they should be assured of it in themselves, because they are the Lords anointed, that is, placed in those rooms by him. And thus did all the Apostles and the Prophets also before them comfort themselves in those callings of the Church, which were full of labour and trouble, that they were persuaded, that the Lord had set them awork, and they did not come before they were sent: otherwise they might have fainted many times under their great burdens. And namely, thus did the Prophet jeremy comfort himself before the Lord, 
And so did the Prophet Jeremy.  against the mocks and taunts of his enemies; who said, that destruction should not come to jerusalem (as he had prophesied) because it was still deferred; 
jerem. 17.15.  and so derided the threatenings of God in his mouth, saying, Where is the word of the Lord? let it come now. But he answereth them thus, first, That the Lord had called him unto that office of being a Prophet, and that he had not thrust in himself: and then, That he had faithfully executed the same, & therefore prayed God to defend him, in the next words, 
Vers. 16.  But I have not thrust in myself a Pastor after thee, neither have I desired the day of misery, thou knowest: that which came out of my lips, was right before thee. Be not terrible unto me, etc. And God heard his prayer, for when the city was destroyed, he was saved, and had liberty to go whether he would: and during the siege, God kept him out of the hands of the princes, who sought to kill him: and though he was once cast into a dungeon, yet he was taken out of it again. And thus also, when God appeared unto Moses in the wilderness in a bush, when he was keeping sheep, and sent him to deliver the children of Israel out of their grievous bondage; he doing his message unto Pharaoh, the king doth not only not let them go, but oppresseth them a great deal more: whereupon the officers of the children of Israel meeting with Moses and Aaron, 
Exod. 4.20.  as they came from the king, like men in a great passion broke out into bitter and unseemly words against them; and prayed God to look upon them, and judge them, for they had made their savour stink before Pharaoh, and before his servants. 
And Moses the man of God.  Whereupon Moses prayeth unto God, and somewhat comforteth himself in this trouble with hope of some good success from his calling, that he was the Lords anointed, and that he had sent him to do that that he did. For it is said, That he returned unto the Lord, 
Verse. 22.  and said, Lord, why hast thou afflicted this people? Wherefore hast thou sent me? for since I came to Pharaoh, to speak in thy name, he hath vexed this people, and yet thou hast not delivered thy people. Where the ground of his prayer both for himself and for the people, is this, That the Lord had sent him to do that that he did, and therefore he desireth to see some better success. And so may all faithful ministers of the word of God, who are assured that they are called unto that office & place where they are, 
So may all faithful ministers of God's word.  called, I say, by God, and not by men only, and so do deliver the message of God faithfully unto them out of his word: if all things fall not out with them at the first, and they see not that success of their labours that they desire; yea, if things seem to be a great deal worse than they were before they came, and themselves are unjustly blamed for it, as Moses was here: they may with a good conscience go unto God in their prayers, and seek redress, saying, That he hath sent them to do that they do: and therefore desire the Lord, that he would assist them, and bless them with better success: and then they shall see, that the Lord will not forsake them, but stand by them, and defend them in their calling: as it is said here in this Psalm, I know that the Lord will help his anointed. And as he then gave this answer unto Moses, That it should appear, that he had not called him to that office in vain, but would defend him in it, 
Exod. 6.1.  and give good success unto his labours. For in the next chapter it is thus written, The Lord said unto Moses, Now thou shalt see, what I will do unto Pharaoh, for by a strong hand he shall let them go, and even be constrained to drive them out of his land, that is, he shall feel the Lords hand so heavy upon him, that he should not only be willing to let them go, (though he obstinately refused it) but should by force drive them out: as indeed afterwards he did, as appeareth in the rest of that story. 
Exod. 12.33.   
And this assurance of our calling must not only a little comfort us at the first, but in the whole course and ministery of the same, and in all things that shall befall us in the execution of it: that we may with a good conscience pray unto God, that as we have not intruded ourselves, neither have had our calling only from men, but from him, so he would hear us, and help us in all things that we do according to the same. And as no doubt there is great comfort in this, that a man is thus assured of his calling, and without this he may often be dismayed: so in that respect it is requisite, 
It is requisite therefore that every one should be fully persuaded of the lawfulness of his calling.  that not only they, but all others in their several places should be assured, that they have their callings of God, that so they may in faith pray for his defence. For this cause we see how immediately from God the Prophets had their callings, to whom God spoke, and appeared in visions, as to Moses, to Ezekiel, and to jeremy, and the rest; how the judges were raised up extraordinarily, that in their great attempts they might be assured, that God had called them to that place: 
judg. 6.37.  and especially how careful Gedeon was of it, by making trial twice in a fleece of will. And how Paul and all the rest of the Apostles were called immediately by Christ: that when they should meet with so many encumbrances as they did, they might not doubt of their calling, and so of God's protection. And so again what order was set down by God, both for the succession of the Priests and levites, and for their several offices and places: and what for the succession of the kings: and what in the new Testament is for the choice of ministers: and what in the scripture for magistrates: that so all might thereby be assured, that they have their callings from God, when they are so qualitied for them, as he hath required in his word: and when they came to them by such lawful choice as he hath appointed. That so every one doing that which God requireth of them in the same, they might as any trouble shall come upon them, or any difficulty shall befall them, they might, I say, with comfort, and in faith pray, that God would hear, and help them, they being his anointed; that is, come to those places by his appointment. 
Even unto the meanest calling as of being a servant.   
And this as it is requisite in every calling or state of life that one is in, even unto the meanest, to be persuaded, That they are placed in them by God; so there is great comfort therein, whatsoever shall befall them in the same. As the Apostle speaketh of the calling of a servant, 
1. Cor. 7.17.  and of being called unto the estate of marriage, and saith of them, and of all others generally, That as God hath distributed to every man, and as the Lord hath called every one, so let him walk, and so ordain I in all Churches. Where he warneth every man generally to live with a contented mind in the Lord, what state or condition of life so ever he be in: and therefore he telleth him, that it is that trade of life, which God hath distributed unto them, & which he hath called them unto. So that a servant must be persuaded, 
Ephe. 6.6.  that God hath called him to that place, and therefore as he must make conscience of doing faithful service, not to the eye, as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will serving the Lord, and not men, as he writeth to the Ephesians: So also from this persuasion of his calling, he may pray unto God to defend him against all wrongs, 
Vers. 8.  and to assist him in all things: even as Saint Paul in the same place biddeth to that end know, That whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. So that servants being persuaded of the lawfulness of their calling, and of their own fidelity in the same, may pray to God to reward them for their good service, and to defend them in a good cause against any abuses that their master shall offer unto them. And so for the other estate of life, 
And of being called to the state of marriage.  that he speaketh of there: if any be called unto marriage, they must not only be persuaded of the lawfulness of it, and that God hath called them unto it, but also that he hath joined them together; this man to this woman, as Eve in paradise was joined to Adam by the immediate hand of God: and so that they came not together by fortune or chance, or by the will and consent of their friends, or by their own choice only, but by God, & that their marriage was first made in heaven, before it was solemnized upon earth: and therefore that they are in that place that God hath called them unto. Then may they with comfort pray for all such gifts as are needful for those places; as in doing of their duties, that the Lord would preserve them from all crosses that might befall them, and assist them in them; and generally that he would hear their prayers, and send them help from heaven: as the people do here.  
And to conclude this point, 
In all actions of our life we ought to be persuaded, that God hath called us unto them.  we must all of us be persuaded in the whole course of our lives, that whatso-we do, we have a calling to it from God; and so therein we are his anointed, that is, appointed of God for it. Which we shall ordinarily know by this, that the thing itself is good in it own nature, and agreeable to the word of God, and commanded there: and then, that by virtue of our places that we be in, God requireth them of us, and that that time and place doth also require them: for all things are not required of all men alike, nor at all times, and in all places. Then having this persuasion from the word of God, though they be dangerous, and full of trouble, and such as might discourage us, we may confidently pray unto God, to assist us, and defend us therein, and to help us in all affliction that shall befall us for the same. And thus David here being a king, was to defend his subjects, and therefore their enemies coming against them to battle, he goeth forth, and adventureth himself to the war: and thus prayeth unto God, and willeth the people to pray for him in this good action, whereunto he was lawfully called: and God did hear their prayers, and gave them good success. In like manner, that famous and worthy Queen Hester, after that Mordecai had sent unto her the copy of the king's letter, that was sent abroad by posts for the rooting out of the jews in one day, and willed her to go in to the king, and make request for the life of her people: at the first, she like a fearful woman drew back, and excused herself, saying, All the king's servants, and all the people of the provinces know, 
Hester. 4.11.  that whosoever, man or woman, 
Then may we have boldness in them though they be never so dangerous,  that cometh to the king into the inner court, which is not called, there is a law of his, that he shall die, except to him, whom the king holdeth out the golden rod, that he may live: now I have not been called to come to the king, these thirty days. Then Mordecai sent her word again, that she must not think to escape in the king's house more than all the jews; but if she did hold her peace at this time, deliverance should appear to the jews out of another place, but she and her father's house should perish: and who knew, whether she was come to the kingdom for such a time. Thus when he had persuaded her by good reason, that God did require it at her hands, and that she was raised up out of a mean place to such an high dignity by the Lord for such a purpose, and that God would require it at her hands, if she failed in it; she adventureth herself, though it was very dangerous, with this resolution, that seeing God had called her unto it, he would defend her in it: but howsoever it should fall out, she would commit herself in this cause to his blessed providence, contented to be ordered by his will; I will go in to the king, which is not according to the law: and if I perish, I perish. But in the mean season having this faith in this action, she prayeth to God, to assist her, to guide her, to direct her, and to bless her; and willeth all the people to do so likewise: saying, Go, 
Verse. 16.  and assemble all the jews that are found in Shushan, and fast ye for me, and eat not, nor drink in three days, day nor night; I also and my maids will fast likewise. And so they did, and God heard their prayer, and did not forsake her in this thing, whereunto he had called her.  
Thus in a matter of great moment, which was full also of great difficulty, and wherein she did hazard her life; being persuaded, that God had called her unto it, she prayeth for herself, and others also for her, that God would help her, and hear her in heaven; and he did so. 
Thus did jaakob comfort himself in a dangerous voyage whereunto God had called him.  Which is written for our instruction and comfort, to show us, what we should do; and in doing, what we may look for from God, in the like case. And from hence also did jaakob comfort himself in the like danger, and this was the ground of his prayer; who in his retunrne from Laban, did hear that his brother Esau came against him with four hundred men: then he remembering his former threats was greatly afraid, and sore troubled; and after other things that he did for the defence and safeguard of his company, he prayeth unto God after this manner, O God of my father Abraham, 
Gen 32.9.  and God of my father Izaack: Lord which saidest unto me, return unto thy country, and to thy kindred, and I will do thee good: I pray thee deliver me from the hand of my brother, etc. Where we see, that (as it appeareth in the former part of this story) as he did not undertake this journey to Laban at the first of his own head, neither did voluntarily forsake his father's house without cause, like some roiotous children who cannot tell when they are well, and as the prodigal son did; but went away with his father's liking and leave, and with his blessing: for Izaack blessed jaakob, and said, Get thee to Padan Aram, to the house of Bethuel, 
Gen. 28.1.  thy mother's father, and thence take thee a wife of the daughters of Laban thy mother's brother, etc. So he returned from thence, 
Chap. 31.3.  not of his own private motion, but by the commandment of God, who said unto him, Turn again into the land of thy fathers, and to thy kindred, and I will be with thee. And therefore when this great danger did befall him in the way, he remembreth that he had a calling from God to this voyage; and so prayeth to God, that he that had called him, would defend him: and as he had commanded him to go, and he did it at his commandment; so he would not forsake him in it, or suffer him to perish in the mid way by the cruelty of his brother Esau, saying, Lord, which saidst unto me, Return into thy country, and to thy kindred, and I will do thee good, I pray thee deliver me from the hand of my brother, etc. And so the Lord did not only hear his prayer, and defend him, but assure him of it beforehand by a vision of an Angel that wrestled with him all night, 
Chap. 32.24.  and could not prevail against him; and by the change of his name from jaakob to Israel, to teach him that, which was then said unto him: 
For God hath promised to defend us in all our lawful ways. Psal. 91.10.  Because thou hast had power with God, thou shalt also prevail with men. And this is that, which is generally promised to all those, that in their callings follow the ways of God, namely, that he will defend them in all dangers that may befall them in the same, when as it is said, There shall none evil come unto thee, neither shall any plague come near thy tabernacle: for he shall give his Angels charge over thee, to keep thee in all thy ways: they shall bear thee in their hands, that thou hurt not thy foot against a stone; thou shalt walk upon the Lion and Asp, the young lion and the dragon shalt thou tread under feet: that is, God's Angels shall keep us in all those ways that are most dangerous, when we keep ourselves within the compass of our callings. And thus much for these words. It followeth in the text.  
By the mighty help of his right hand. As in the former words he did strengthen his own faith and the faith of the people, by the consideration of his calling, that he was the anointed of the Lord: 
The mighty help of God's right hand.  so in these words he doth the same by the meditation of the omnipotent power of God, who was able to give great help above all power of man. For in a figurative speech, by the right hand of God is meant the strength and power of God: because that as man commonly hath most strength in his right hand, so to our capacity and understanding (though the Lord be a spirit, and hath no body, and so consequently no hand) yet the Scripture attributeth unto him an arm, an hand, and a right hand: as when it is said in the Psalm, 
Psal. 44.3.  They inherited not the land by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou favouredst them. And thus Moses with the rest of the people, in their song of thanksgiving for the destruction of Pharaoh and his host in the red sea, do speak of the power of God, 
Exod. 15.6.  Thy right hand, O Lord, is glorious in power, thy right hand, O Lord, hath bruised the enemy: that is, as men by the strength of their right hand do bruise a thing in pieces; so the Lord by his great power had utterly destroyed and brought to nought Pharaoh and his great host, which like enemies pursued them even into the sea. 
They confirm their faith by the consideration of God's omnipotent power.  Now this great power of his they set before their eyes, to this end, that though their enemies were many and mighty, yet the Lord was greater than all, and stronger than they, and had power above them: and so, as they had prayed to him for his defence, so they believe that he would hear them and help them according to the same power of his. As Elisha said unto his servant, who when he saw the chariots and horses, and great host, which the king of Aram had sent to Dotham to take them, cried out for fear: 
2. King. 6.15.  Alas master, how shall we do? Fear not said he, they that be with us, are more than they that be with them: he meaneth, that God was with them, whose power to defend them, was greater than all the power of their adversaries to hurt them. And that the power of God in all things is so infinite, that he is always able to defend his servants against all the power of their enemies, be it never so great, is most evident, both in the Scripture, and by daily experence, so that there need not any great proof of it.  

The great power of God in bringing hard things to pass.  For he is every where called God Almighty, and, All sufficient, and Lord of hosts, and Lord of lords, King of kings, maker of all things, and preserver of them; in whom we and all things else live, move, and have our being, etc. And in a matter that seemed impossible to Sarah, as that she should have a child when she was so old, and all natural strength failed her, (for it ceased to be with her after the manner of women) the Lord said to Abraham: 
Gen. 18.14.  Shall any thing be hard to the Lord? as if he had said, Nothing at all is hard to him, but he by his power is able to overcome all difficulties, be they never so many and so great. And to Moses also in the like case, when he doubted how the Israelites should have flesh enough in the wilderness according to their own desire, 
Num. 11.23.  and as the Lord hath promised, he said, Is the Lord's hand shortened? 
job. 9.19.  that is, is his power so weak, that he is not able to bring that to pass? No. Therefore we may say of him, and of his power, as job doth: if we speak of strength, Behold he is strong; and not only confess, as the angel did to the virgin Marie, (when she inquired, how she being a virgin should bring forth a child, and know no man) With God shall nothing be impossible: 
Luke 1.37. Chap. 18.27.  but with our Saujour Christ in the same Gospel, The things that are impossible with men, are possible with God. And indeed the great power of God against his adversaries, and for the defence of his servants, might be showed by infinite examples in the Scriptures: as how Pharaoh and his great host was drowned in the red sea, when his own people had a passage through it on dry foot, (which we spoke of even now: 
Ioshu. 6.20. ) how he caused the walls of jericho (when the Israelites laid siege to it) to fall flat down without any battery, only at the sound of trumpets: how he overthrew in the host of proud Saneherib one hundred fourscore and five thousand, in one night: and by many such like things. But this is, or should be well known unto us; for this is the first article of our faith, That we believe in God the father almighty, maker of heaven and earth: that is, who by his mighty power hath made all things in heaven and in earth of nothing, and therefore he can bring them all to nought again; and without him they can do nothing, 
How by the consideration of it, we ought to strengthen our faith.  as he without them, and against them can do all things. Only we had need to be put in mind to make that good use of it in the time of our trouble, that David doth here; namely, that thereby we labour to strengthen our faith, in the defence of God: and that we believe, that as he doth hear us, so he can and will help us. And the more that any thing is against us to weaken our faith, the more must we by the meditation of the mighty power of God, endeavour to strengthen the same; knowing, that his power shall be made perfect, and more clearly be seen in our weakness. 
2. Cor. 12.9.   
And thus did Abraham, the father of all the faithful, when the Lord had promised unto him, that his wife Sarah should have a son, when they were both old and stricken in years, and was past hope of any by the course of nature: For the spirit of God beareth witness of him, That above hope he believed under hope, 
Rom. 4.18.  that he should be the father of many nations, as it was said unto him. And he did not by unbelief reason against this, by considering the deadness of his own body, being almost an hundred year old, nor the deadness of Sara's womb: but gave glory to God, That he that had promised, 
As the servants of God have done.  was able to perform it. Thus he considered of the mighty help of God's right hand, and stayed his faith upon that: and so must we do in all things that God hath promised, 
Matth. 9 29.  and then we shall find, That (as Christ saith in the Gospel) it shall be unto us according to our faith. But more fitly for this purpose may we consider, what great use that good king Hezekiah made of the knowledge that he had of God's omnipotent power: even that it did marvelously strengthen his faith in prayer against the mighty power of the great host of Saneherib (which was come up against him) and against all the desperate and blasphemous threats which he gave out against him: 
Jsai. 37.16.  as it is set down by the Prophet Isaiah, where he thus prayeth, O Lord of hosts, thou are very God alone over all the kingdoms of the earth; thou hast made the heaven, and the earth. Incline thine ear, O Lord, and hear: open thine eyes, O Lord, and see, and hear all the words of Saneherib, who hath sent to blaspheme the living God. Truth it is, O Lord, that the kings of Asshur have destroyed all lands, and their country: and have cast the gods in the fire, for they were no gods, but the work of men's hands, even wood and stone: therefore they destroyed them. Now therefore O Lord our God, save thou us out of his hand, that all the kingdoms of the earth may know, that thou only art the Lord. Thus the serious consideration of God's great power did make him not only not to be daunted by the power of his adversary, but caused him with great hope of prevailing to pray earnestly unto God against it.  
And unto this may be joined the example of that worthy king Asa, one of his predecessors, who in like case, to uphold his faith against the fear of his mighty and many enemies, did meditate upon the omnipotent power of God's right hand. 
2. Chron. 14 9  For when the king of Aethyopia came out against him with ten hundred thousand men, besides chariots and horses, he went out also against him, and did meet with him, and did set the battle in array, and then cried unto the Lord his God, 
Considering Gods power, not so much in himself, as for their own defence.  that is, prayed earnestly and in faith, saying, Lord, it is nothing with thee to help with many, or with no power: help us O Lord our God; for we rest in thee, and in thy name are we come against this great multitude: O Lord thou art our God, let not man prevail against thee. Where we see how he doth not consider of the power of God, as shut up in himself, but as that which was ready to be showed in their defence against their enemies, as David doth here. And indeed therein consists true faith in the power of God, That we believe that he is almighty to help us, and therefore that we pray to him accordingly: as David teacheth the people here to do; and to say, Now know I, that the Lord will help his anointed, by the mighty power of his right hand. And thus we perceive what use we should make of that which we read every where in the Scriptures, of the great power of God, namely, that we might depend upon him in all troubles, and pray unto him in faith, not doubting but as he doth hear us, so he will help us by his great power.  
But let us examine ourselves, I pray you, and we shall see how far we are from this great measure of faith, that so we might labour to grow therein: for how hardly, or not at all, do we come to this, 
Few in trouble do rest upon the power of God, so weak is their faith.  To rest in the invisible power of God? Let a man be in trouble, and come and tell him of the great power of God, and how he is able to help him, and so bid him be of good comfort, and pray unto God, and depend upon him; and we shall find, that he can be contented to do so, so far forth as he can see how and which way God should help him. But for a man when he hath no means at all, or very few to do himself good by, then to say as Asa did, It is all one with God to help with many or with no power: and so to pray as earnestly and as confidently, as though he had all the means in the world: as it is said of him, that he then cried unto the Lord his God, that is, prayed with great fervency. This, I say, is not to be found in every one that boasteth of faith. Nay (which is a great thing) when we shall see more to be against us than with us, and more means to discourage us from the hope of that that we desire, than to give us comfort in it; then to pass by them all, and not to stand reasoning from them against ourselves by unbelief; and not to say, I cannot be helped, because I have these and these things against me: but to break through them all, and to give this glory to God, as Abraham did, that he that promised, 
Psal. 50.15.  That if we call upon him in the time of our trouble, he will hear us and deliver us, is able to perform it: and so to say, as David doth here, I know, that he will help me by the mighty strength of his right hand; is that faith, which as it will uphold us in all troubles, so it is to be found in very few. But let us remember for the helping of us this way, 
Hebr. 11.1.  That faith (as the Apostle saith) is of things that are hoped for, and not seen: and therefore as we believe God to be present every where, though we see him not; so must we believe that God is able to help us, though we cannot see how or which way; and so pray to him in all wants, and say, I know, that though I am weak, and cannot help myself, yet he will help me by his mighty power: and this the more we can do it in truth, though in great weakness, the more shall we glorify God, and the more will he help us.  

The great power of God in raising up them that are sick.  Therefore let them know, that are visited with sickness, either of the pestilence or otherwise, that if they were brought so low that they were at death's door, God is able to recover them, and to raise them up again by his great power, as Elihu saith unto job, when he was so full of sores in his body, that he desired not life, neither had any hope of it: saith he, 
job. 33.19.  If a man be stricken with sorrow upon his head, and the grief of his bones is sore; so that his life causeth him to abhor bread, and his soul dainty meat; his flesh faileth, that it cannot be seen, and his bones, which were not seen, clatter; so his soul draweth to the grave, and his life to the buriers; if there be a messenger of God with him, an interpreter of his word, who is as one of a thousand, to declare unto man his righteousness: then will he have mercy upon him, and say, Deliver him, that he go not down into the pit, for I have received a reconciliation: then shall his flesh be as fresh as a child's, and shall return, as in the days of his youth. Thus we see, that if a man be ready to give up the ghost, and the bell be rung for him, and they begin to prepare things for his burial, if the Lord do but speak the word, he shall be restored to life and health. 
John. 11.39.  For Christ jesus, who when he was upon the earth, by his word cured men and women of long and incurable diseases, yea raised some from the dead, even Lazarus, when he had been dead four days, and put into the grave: who shall also raise up these bodies of ours out of corruption, 
Phil. 3.21.  and fashion them like to his own glorious body, according unto the working, whereby he is able to subdue all things to himself. He I say, can much more by the same power of his, renew our strength, when we are in great weakness, by what means it pleaseth him, even by the smallest help in the world, or without any at all. 
Confirmed by daily experience.  As we by daily experience see some to be restored to life and health both from the pestilence (which is most deadly) and from other mortal diseases, when in the judgement of men they were past all hope, and the Physicians had given them over, That we might be confirmed by that which we see and hear, in the faith of God's promises towards us. 
job. 33.28.  And this is that which Elihu saith, God will deliver his soul from going into the pit, and his life shall see the light: lo all these things will God work twice or thrice with a man, that he may turn back his soul from the pit, to be illuminate in the light of the living. Where he saith, That God doth not only thus show his power now and then in raising up men from the brink of death, but he sometimes dealeth thus twice or thrice with the same man: so that in their life time, and even in sickness, they have great experience divers times of the power of God, in their strange recoveries from dangers, yea deadly and incurable sicknesses. 
And in relieving men in their poverty.  And to conclude this point in a word, if by poverty or otherwise we be brought to a low ebb, as the patiented man job was, yet ought we to believe, that as the Lord turned his captivity, 
Chap. 42.10.  and gave him twice so much as he had before; so is he able to relieve us also in our greatest need, and to make our estate better than it was before: and therefore in such cases let us pray to him earnestly to help by the mighty power of his right hand. Which that we might do the rather in faith, let us consider, how the Apostle setteth before our eyes the example of job to this end, and apply it unto us, 
jam. 5.11.  saying: Behold we count them blessed, which endure: yea have heard of the patience of job, 
Which must make us in all difficulty to depend upon him.  and have known what end the Lord made: for the Lord is very pitiful and merciful. As if he had said, God is able to restore you, as he did job, and to make as good an end with you, as he did with him; and therefore you ought by this example of Gods dealing with him patiently to wait upon God, considering his mighty power, and what great changes he is able to work in men. And thus you see what we have to observe out of these words, where he speaketh of the power of God, and what out of the whole verse.  
God grant, that these things and whatsoever else we hear out of his holy word from time to time, may so fall into our hearts, as seed into good ground: that we keeping the same in good and honest hearts, may bring forth the fruit thereof in our lives and conversations, an hundred, threescore, or thirty fold at the least, to the praise of his blessed name, the comfort and salvation of our own souls, the benefit and good example of all that do know us, and the leaving of the wicked world without excuse, that will not follow us, through jesus Christ our only Lord and saviour, Amen.   
FINIS.