KING DAVIDS CHURCH-PRAYER: Set forth in a SERMON, PREACHED At S. Margaret Pattens, alias Rood-Church LONDON, on S. John Baptists day in the afternoon, being Sunday the 24. of June, 1649.  
By THO: BARTON, Seven yeers sequestered for observing the fift Commandement.  2 TIM. 4.1. 
{αβγδ}.  
Be instant in season, out of season.  Utilitas proximo: gloria Deo. 
Printed in the Year, 1649.   

To his Orthodox auditors, and all others Loyally affencted.  
THe earnest desire of some, the mis-apprehension of others, and the faint-heartedness of too many emboldened these lines to undergo the press.  
Full they are not, as they might be full. Daily losses for eight yeares will make a good store empty.  
Nor can it be unknown, that the Author, as one of those egyptian dogs, to avoid the crocodiles, laps at Nilus here and there, in hast, and by stealth.  
'tis folly to complain. Who study the Mothers ruin, delight in her Childes lamentation.  
Yet he, with a holy emulation will, by the grace of God, always endeavour to pay, in spite of their malice, his duty unto Almighty God, unto his dread sovereign CHARLES the Second, and his chast Mother the true Church of ENGLAND.  
But where is no reason to be frighted, that very payment seems to afray beyond reason.  
He hath observed the attentive, at the preaching of Loyalty, startled by a shadow: and the cause he finds this.  
Men, numerous more, then otherwise considerable, are impetuous, through thick, and thin, to reach, and pull up, if possible, the very roots of sovereignty.  
Where allegiance therefore appears, a deprivation may be feared either of life, or liberty, or propriety.  
O the depth, breadth, height of covetousness, Envy, Ambition! Of their impudence too, that cover those impieties with a net!  
By the counsel also of the great God it is, that, for the sin of one man, one dialect should not fit all, nor all men frame themselves alike to one conformity.  
His comfort then is, that the treasure he parts with, will, by no Art, be transformed into a melted calf.  
All the confusion proceeds from that Idol-anarchy, the devil first hatched in a distempered brain; then brought forth by Midwifes of his own procuring; and in scorn of Monarchy, and Hierarchy is now more cried up, then was Diana among the Ephesians.  
Yet he sees not why a Royalist should prove pusillanimous. Great hope there is, that it may please the Highest by the sovereign power, and his assistants to destroy the Brain-sick-monster, subdue the Rebels, and return the deceived people obedient Subjects.  
With his hearty prayers let him beg yours for it. And that peace may settle, and the gospel flourish under King CHARLES's Crown, and his lawful successors, so long as the Sun and moon shall endure, he prays: and do you every one say, Amen.  
Yours faithfully in all 
 obedience to the true-Church 
 of ENGLAND. 
 T. B.   

HIS PRAYER.  
ALmighty, and most merciful Father, we humbly beseech thee to bless the holy catholic Church militant on Earth, with unity, and thy peace-preserving discipline.  
Be merciful unto all that suffer for the testimony of thy Truth, and let them see the spirit of Comfort coming toward thē. Comfort every one any way afflicted; especially those that mourn for sin.  
In particular, we pray unto thee for these Churches of England, Scotland, and Ireland, that thou wilt be pleased to bind up, and heal the wounds, which our sins have made so wide, that none but thy own hands can close.  
Most especially we pray unto thee for him, whom we, by thy Law, by the Law of nature, by the Law of this Land,& by solemn Oaths( from which no Antichrist can absolve us) are bound to acknowledge our sovereign Lord, CHARLES, the Second, by thy Grace, KING of England, Scotland, France, and Ireland, defemder of the Faith, and in all His Dominions over all Persons, and in all causes, as well ecclesiastical, as temporal, supreme governor.  
That He be ever Zealous for, and constant to thy Truth. That the devices of those, which plot against Him, come to nought. That He be preserved in all dangers, and restored to His Just Rights. That he have the Victory over all his Enemies,& a long peaceable reign in His kingdoms. And that the gospel be permitted to flourish in them, till Christ come in power and glory.  
We pray thee also for Her persecuted Majesty, our most graciour Queen MARY dowager, the Duke of YORK, and the rest of the royal Progeny in custody, and exile.  
That thy holy spirit always dwell in them. That thy will be their Law. That thy kingdom be their Glory. And that for the time of their affliction they may enjoy many years of comfort here, and eternal happiness hereafter.  
We pray thee for the Ministers of thy holy Word and Sacraments, by what Names, or Titles soever distinguished.  
That those which are in prison be released. That they be preserved, who are in perils abroad, and at home in perils. That our trespasses be forgiven, our faith strengthened, our afflictions sanctified unto us, and we to thy perpetual service.  
We pray thee for His Majesties most Honourable counsel, and all that be in Authority under Him.  
That every one in their several Callings, remembering the account to be made, may truly, and painfully labour to the glory of thy great Name, in the edifying, and well Government of thy People, and the re-establishing of the King.  
We pray thee for the whole Commons of this realm.  
That the erring be undeceived, and all of us on Land, and at Sea, once more united, as a people of one Soul, in the fear of thee, in humble obedience to thy Ordinance, and brotherly charity one to another.  
We pray thee also for all that are visited with sickness; and namely, those that desired the supplications of this Congregation.  
That in thy good pleasure, the means used for, be blessed to their recovery. That their offences however be remitted, their faith improved, their patience increased; and that they, assisted by thy holy Spirit, against their spiritual Enemies, may continue thy faithful Souldiers unto eternal glory.  
Be pitiful to all Prisoners and Captives, to all fatherless Children and widows, and all that be desolate and oppressed.  
Of thy favour return, or for thy honour subvert thine, the Kings, and our Enemies.  
Stay thy hand, and be not angry with us for ever. show thy mercy over all thy works, over all our sins too, and be reconciled unto us in Christ Jesus our Lord.  
In whose Name we praise thee for all blessings both of this life, and that to come: but principally for the ineffable work of our Redemption, for the ordinary means to our salvation, for our health, liberty, daily maintenance, and preservation.  
Finally, we praise thee for all those that are departed out of this life, in the faith of Christ; and pray unto thee for his grace, that we following their good example in the right observing of thy will revealed in thy word, may with them after this life ended be partakers of a glorious resurrection in life everlasting, through Jesus Christ, our onely mediator and Advocate.  
In whose Name, and Prayer for these, and what else needful, we most humbly beseech thee to hear us good Lord.  
Our Father, which art in Heaven, &c.   

PSAL. 51.18. Be favourable unto Sion for thy good pleasure; build up the Walls of jerusalem.  
KIng David committed foul, and bloody sins; wherein he lay secure more then a whole year. Out of this deep lethargy the Lord, by the Prophet Nathan, brings him to his senses.  
For being by sharp reproof touched to the quick, he breaks forth into this penitential. A psalm, and Prayer very pathetical, very fervent.  
First, in particular for himself. Have mercy upon me. Because a broken heart, O God, thou wilt not despise. forgiveness of what is past, and grace to be kept upright in the future are the total of seventeen verses.  
Secondly, in general for the whole Church. Minding himself he forgets not others. His own sense produceth further compassion.  
Inward melting diffuseth love. And he comes nearest God, whose mercy is over all.  
Not therefore unto David onely be favourable: but unto Sion for thy good pleasure. Build up the Walls of Jerusalem, ver. 18.  
This verse contains Davids petition for the holy Church of God.  
First at large, That God be merciful unto her. Be favourable unto Sion for thy good pleasure.  
Secondly, that his mercy be special in making up what by his sins David had hindered. Build up the walls of Jerusalem.  

{αβγδ}, Be favourable.  
In the original it is so much as prosper, 
Sept. Aqu. Sym.  deal bountifully, bless, preserve. {αβγδ}. Benè,& benignè fac Domine, do well Lord, and plentifully for Sion, that she flourishing by, may be confirmed in thy grace.  
Sion here signifies the People of God; and the Prophets suite is not so much for their temporal, as spiritual Glory. For both, that nothing might be wanting.  
But the heavenly provision is his chief aim. For Gods Sion, 
Ludol.  in speculatione supernorum, is rapt in the contemplation of the highest things.  
That Gods Name be acknowledged, preached, called on, that is it. The onely way to divert imminent judgments is fervent prayer.  
The Children of Israel in egypt sighed, and cried unto the Lord, Exod. 2.23. when Haman had procured the Kings Letters to destroy the Jews, they fasted and prayed, Hes. 4.16. When Nehemiah saw the residue that were left of the captivity in great Affliction, the Walls of Jerusalem broken, and the Gates burnt, He sate down, wept, mourned, fasted, prayed, Nehem. 1.3, 4. In our bondage under the Babylonians we sate, we wept, we prayed for the restauration of Jerusalem, Psalm. 137.1.6.  
At this our distraction in England, what shall we do?  
When the philistines prevailed, and troubles came, sicut unda undam, as wave upon wave, the ark taken, Phinehas, and Eli dead, the wife of Phinehas wounded in soul, hastened in travail, and, in humiliation of the spirit, called her child Ichabod, the glory is departed from Israel, 1 Sam. 4.19.21.  
Factions there are among us, like Apodes, 
Plin.  ever stirring to sow, as Cadmus, and Jason, the Draggons teeth throughout the kingdom.  
So that Ephraim is against Manasses, Manasses against Ephraim, and both against Judah, Isay 9.21.  
The Independent against the Presbyterian, the Presbyterian against the Independent, and both against the true Protestant.  
If we descend to private Families, behold the Servants in opposition to the Children, the Children to the Servants, and both at defiance with the Parents.  
If we look into ourselves, are we not, {αβγδ}, self vexers? The Flesh at enmity with the Spirit, the Spirit with the Flesh, and both united against our Saviour.  
Where is a sundering of the members, quid aliud quàm totius interitus, a ruin of the whole will follow.  
Who sing this division, O God, divide, and scatter them in Israel. Convert them in thy mercy, or confounded them to thy glory.  
They that stood, and still do stand on our defence with the Sword in hand, use it not to let forth others blood, but as forced for the preservation of their own.  
Preces& lachrymae, Prayers and tears are our chief arms. Moses so pleads with God for the Israelites, Exod. 32.11.31. And that we should so do, God himself hath so prescribed. Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and let them say, spare thy people O Lord, Joel. 1.17.  
In this practise is David here. As if he knew no other means to take away the Sword, which God, pro peccato suo, for his sin had appointed unto Sion.  
Kings, and Magistrates, Gods Vicegerents on Earth, and the Ministers, his ambassadors are principally bound to pray for the Church. Nor are the leaders without their followers: Ye, in every rank, that are mindful of the Lord be not silent; give him no rest till he be favourable, and make Jerusalem a praise in the earth, Isay 62.6, 7.  
Gods wrath hath been many yeeres powred forth, and his indignation very high. He threatens us with ruin, to remove his gospel, to take away his faithful Messengers, and to make the golden bells of Aaron yield no sound.  
'tis full time then, that every one amend one, and that all of us unanimously cry out unto the Lord for Sions sake, 
Arnobius.  Ut non destruatur, said magis aedificetur, that she may not be destroyed, but repaired, and beautified.  
For if the Prayer of a righteous man be {αβγδ}, effectual, Jam. 5.16. how much more available are the prayers of hundreds, of thousands united as one? Vis unita fortior, Spirits collected re-double. One cord may be easily broken, but a three-fold hardly, Ecclef. 4.12.  
Elijah is called the chariot of Israel, and the horse-men thereof, 2 Kings 2.12. because he did more by prayer, then an Army of Souldiers, for the Church.  
What singular comfort then have we, who see the persecuted zealously exhibiting their petitions in all humility unto the Lord?  
whilst the oppressed are so piously bent, certainly our God will descend in mercy, and he that hath sowed in tears, shall reap in joy, Psal. 126.5.  
Let every one therefore pray, and pray for all, that all may pray for every one.  
The more pitiful we are to others, the more favourable God is to us.  
Abraham in the sense thereof prayed for the Sodomites that they might be spared, Gen. 18.23. Our Saviour wills us to pray, {αβγδ}, for those that infest us, Mat. 5.44. And we find himself on the cross, Luke 23.34. and after him his Protomartyr, Act. 7.60. presidents thereof.  
God is witness, that, without repining, I mention my foes always in my prayers. Wherein I am so well instructed, I abhor to fail.  
It is, I know, the Lords command, Pray for the peace of Jerusalem; for our own good too, that we so pray; They shall prosper which love thee, Psal. 122.6. Though my right hand then forget its cunning, yet my heart, by the grace of God, shall never be unmindful of Sion, Psal. 137.5.  
Who understand the Curse will be afraid of the Woe. Woe to them saith the Prophet, that are at ease in Sion, Am. 6.1. That securely laugh, when the Church weepeth; that live in bravery, when she is in sackcloth, that feast at her fasting, woe to them.  
But woe, and everlasting woe to them, if they repent not, that persecute him whom the Lord hath smitten, and add to their sorrow whom he hath wounded, Psal. 69.26, 27.  
Who see this, sue we for safety; and humbly unto God, that he will take us out of the mire wherein we stick, that he will deliver us from them which hate us, and not permit the water-floud to drown us.  
Hear, O Lord, for thy loving kindness. hid not thy face from thy servants, but turn unto us according to the multitude of thy tender mercies. Save us O God, and that soon.  
The Prodicians, Adamites, and Cyrenaick philosophers affirm praying supervacaneall. The Pelagians hold it not necessary,& therefore not profitable. The Antinomians, Anabaptists, Brownists, Separatists, and Independents of our time, as born of Wolfes, and nourished by tigers, are so far from praying for, that they cut the throat of their chast Mother the Church, and endeavour to eradicate the consecrated posterity, her children.  
This sight, and their thriving therein may daunt much. But who shall go into the Sanctuary of God, will find their places slippery, and their end horrible desolation, Psal. 73.17, 18, 19.  
'tis granted, 
S. John Baptist.  and this dayes Saint is a record, that judgement begins at Gods own house. If then the green three be not spared, {αβγδ}. What will become of the withered? Luke 23.31. They that turn back, and review former Histories, may discern the fittest fuel for the fire.  
I have red that sudden death, desperation, madness, unusual diseases, &c. have accompanied bloody Tyrants in their passage hence.  
Who live as mere tumultuosum, the troublesone Sea, at death is no peace to the ungodly.  
For the conclusion hereof, accept, I beseech you, this character.  
True Christians perceiving sin in themselves, and therefore themselves naturally very miserable, will not neglect the appointed means for mercy. Finding a special promise annexed unto prayer they seek till they find; ask till they have; knock till they enter. Nor is their charity appropriated, they hold it in community; as if the more diffusive, the richer it. There is such sympathy among them, that capable of one anothers sufferings, one will pray for himself, and all; and all for themselves, and every one. A petition of confirmation they prefer for their Friends, and of conversion for their Enemies. No affront can be so great, as shall condemn them in a contempt of their commanded duty. Though their ambition be very high in spirituals, yet their love will not admit of Envy. For they hold not their felicity full without the communion of Saints. And therefore remembering themselves will never forget others. Every ones request is for favour. Be favourable O Lord; but not to me onely, be favourable unto Sion.   

{αβγδ}, Be favourable.  
The original being in Hiphil implies a melioration. Make thy word free in the passage. And be thy will precious more and more to Sion. For as prayer is a ready means to obtain favour, so of favours a principal one is the preaching of the Truth. Because the saving of souls, and the increase of the Church depend on the right, and due performance of the service of God.  
When the people may without control assemble to sanctify the Sabbath, call on the Lord in his Sanctuary, and worship him in the Beauty of holinesse, Gods mercy is special unto them, and their comfort should be singular in him.  
Fides quae vera Deum quaerit in verbo, 
Bez.  & quidem praedicato. The patriarches, Prophets, Apostles, and Martyrs exulted in nothing more then at the publishing of the Word of Life.  
Glory therein they did, and well they might. Because the more active men are in the conversion of souls, the more glorious they shall be in Heaven, Dan. 12.3.  
There is no blessing on earth to this. No other ordinary way to beget Faith, and without Faith no ascent unto Glory, Rom. 10.13, 14.  
What cause then have we had to exalt the holy Name of God in this Land? We are yet living, who may aver that the Primitive times after the Apostles exceeded not our former dayes.  
Before the late clouds of Sophistry obscured our Horizon, the sunbeams had their course, and we comfort in the reflex.  
All-glorious was this Church within, and without glorious. So glorious, that other Nations admiring, came from far to behold, and partake of her jewels.  
Can we mind this without lamentation? we who see the consecrated edifices of Gods Worship profaned, the Scriptures perverted, the Sacraments slighted, or contemned; and the Orthodox Administers thereof no better then {αβγδ}, the off-scourings of all things, and {αβγδ}, the very filth of the world, Lam. 3.45. 1 Cor. 4.13.  
Shall we behold this, and not be troubled?  
My bowels swell, my heart is turned within me, Lam. 1.20. For in this degeneration what can be expected, save a Chaos worse then the eldest Tohu?  
The confusion is already great. Ignorance, profaneness, Impiety, Idolatry, Superstition, sacrilege, drunkenness, Theft, Adultery, murder, Swearing, sodomy, all manner of Sins have their full scope.  
That they have; and to uphold this beastly libertinism, the religious Atheists stand in arms watching for an opportunity to surprise, and massacre the opposers.  
Could a man believe, that Christians would thus, Coelum petere, threaten Heaven? But, 
Hor.  Audax omnia perpeti gens hamana, Mankind is so daring, that nothing prohibited will frighten from the perpetration.  
That man is so, is the direst judgement. For where God withdraws his grace, the devil reigns. In whose possession to be, is to be deprived of happiness, and cast into utter darkness. Into such misery, as no such. It holds weeping, and gnashing of teeth for evermore, Mat. 8.12.  
Angry then, exceeding angry is the Lord, when he takes away his watchmen. When he will no longer give his Word, the Famine is extreme, Am. 8.11.  
His vials of wrath are this way pouring forth among us. If we stop them not by true Repentance, we shall either not be, or, which is worse, be no Christians. Where prophesying failes, the people perish, Prov. 29.18.  
But where the Pulpits, and private Parlers too, ring of the gospel of Jesus Christ, is there no Vision? When the people throng daily to hear the Word of the Lord in their meeting-houses, how faileth prophesying?  
There is preaching, and there is prating. That legitimate; this spurious. Preaching in the genuine sense, as Orthodox, is silenced. The Arbitrary powers will so have it, and have it so, to make the people owls. As if they ought to shun the light and live in darkness.  
'tis the lying spirit, in the mouth of the false Prophets breathing forth spears, and launces against the Preachers of the Truth, hath charmed the ears, and hardened the hearts of too many, that they will not hear, nor believe the undeniable evidence of the Scriptures. The prophets prophesy lies, and the people delight therein, Jer. 5.31.  
These enchanters are bold, and busy. cried up also; because their Doctrine is new. They suppress Gods revealed Will, and, as of his council, pretend the knowledge of his hidden. Yea, they not onely anticipate Gods Spirit, but make his spirit contradict himself.  
Of many instances I'll give but one. wisdom saith, By me Kings reign, Prov. 8.15. they say by the people, and that in malice to equalize the sceptre, and the Coulter.  
Such doctrine is now common, and so prevalent, that the observers grow numerous, and heady. Head-strong to lose their Lives rather, and damn their souls, then desert their Rebellion.  
That they will; and Saint Paul gives the reason, 2 Tim. 3.2. because they are, {αβγδ}, Selfe-lovers, {αβγδ}, without natural affection, {αβγδ}, Traytors, such as pretending godliness, deny the power thereof. red there the Apostles express of them, and you will conclude, that we are fallen into the perilous times, ver. 2, 3, 4, 5, 6, 7, 8, 9.  
perilous times indeed, when John Baptist must be beheaded for telling Herod the truth, Mat. 14. When men will not suffer wholesome Doctrine, but having itching ears, get them, after their own lusts, an heap of teachers, and be given unto fables, 2 Tim. 4.3, 4. the times be perilous indeed.  
So perilous also, as the Sword, Pestilence, Famine, and Slavery make perilous. These arrows of the Almighty fly among us daily. But above all judgements, most fearful is the Famine of his Word in the corruption of his Truth.  
Black is the day wherein we shall wander from Sea to Sea, run from North to South, to and fro, for the bread of life, and not obtain it, Am. 8.11, 12.  
To perish in body will sad the Soul, but in Soul and Body is a torment ineffable.  
In mercy Lord, look on us. Behold us in thy son, and turn thy indignation from us. Though our sins be great, yet thy grace can superabound. And if thou wilt not pardon us all, destroy not thine with the unrighteous all. For thy name sake be propitious in the prosperous preserving of Sion.  
The Philosophers, Atheists, Jews, that deride the gospel; the Machiavellians, our politic Sectaries, that cloak their covetousness and ambition with Religion; the desperately profane, and debauched, that fear neither God, nor devil; the Neuters, that, like Meteors in the air, hang between Heaven and Hell; the loose Libertines, Predestinates, who think there is, Plus aloes, quam mellis, bitter more, then sweet in the strict observance of the divine Statutes, are with Jannes and Jambres in a degree of madness evident to all men. So evident, that 'tis generally said, who resist the Truth, are Reprobate concerning the Faith.  
True Christians of all Gods favours prise his Word at the highest rate. temporal blessings they value as from his hand, and for their use. But yet in respect of spiritual, they can hold them with contempt. To leave them, life and all, for the Truths sake, is their honour. Such is their delight in the gospel, that their prayers be constant for the continuance, and for Heavenly Gifts to enable them in the justification thereof. They aclowledge no Church where the Word is not acknowledged. Whose lives are hide in Christ, they deprived of him, live not. Their senses external, and internal, are taken up with nothing more, then him crucified. He is the beloved of the Father, and of all the favours God bestowed, none like him, yea without him none on us. believers then will look unto the Author, and Finisher of our Faith. Their daily prayers are, that the several members of Christs mystical Body may, in their measures, be replenished with his pleasures. So pleasant is he to them, that they renew their petitions often: nor do they cease till they receive grace sufficient. Sufficient, not to one only, but for all sufficient. The penitent including himself, excludeth not any other from mercy. Be favourable, O Lord, be favourable unto Sion.   

{αβγδ}, Unto Sion.  
There is Sion a Mountain on the North side of Canaan, near the entering into Hamath. This hath several names, as hoar, Numb. 34.7. Hermon, Deut. 4.48. Shirion among the Sydonians, by the Amorites Shenir, Deut. 3.9.  
divers people called it according to the divers parts of that mountain. Shenir therefore, and Hermon are set down distinct, Cant. 4.8. Shirion, Psal. 29.6. is the Mount that bringeth forth fruits; 
Chald. Paraph.  and Shenir the Snow-mount. So high, that the top thereof was usually covered with Snow.  
Secondly, there is Sion a Mountain, or as in the original a dry place, free from mire in Jerusalem. On the top thereof was a strong Fort, which by force the Jebusites kept from Israel till Davids dayes, Josh. 15.63. 2 Sam. 5.6, 7.  
From, them it was taken, fortified, and called by David, Davids City, 2 Sam. 5.6.7. 1 Chron. 11.4, 5, 6.  
near to this was Moriah, where Abraham thought to have sacrificed his son, Gen. 22.2. and Solomon built the Temple, 2 Chron. 3.1.  
This Sion is the Lords mountain of holinesse, Psal. 2.6. or holy mount, Joel 3.17. which he loved, Psal. 78.68. whence his Law should come forth, Isay 2.3. Mich. 4.2. and where he would dwell for ever, Psal. 132.13, 14.  
A figure therefore of Christs Church, Heb. 12.22. Rev. 14.1. Isay 60.14. and for his Church militant is taken here.  
Whether then we red this Sion as some; thy Sion as others, or Sion, as we translate, with, or without a demonstrative, Sion is sancta civitas, the holy City. And that holy City, quae abscondi non potest supper montem, 
Agust.  which cannot be hide upon the hill, Mat. 5.14.  
Thereby denoting the visibility of the Church. Through the thickest clouds of persecution she ever did, and still doth shine.  
God shines on Her, and she is resplendent in the light of Him. In speculation Sion, heavens eye being always on Her, her eye is always up to Heaven. And the reason is, aliquid spectat, quod sperat, what she looks after she hopes for.  
They are in, and of Sion, who have the full promise in expectation, and doubt not of fruition full.  
But if Sion be so precious in Gods sight, how comes she into misery, or David to be so mistaken?  
My answer is, Boni publici rationem David neglexerat, David, had slighted much the public good. 
Ju●….  For when he provoked God, peccato suo, by his two-fold sin of adultery, and murder, then he exposed his people gladio inimicorum, to the sword of the enemy.  
Finding therefore fault at home, he feared misery might fly abroad. 
Horat.  Quicquid delirant reges plectuntur Achivi, for Kings failes, Subjects are plagued sore. And the cause is, Regis ad exemplum, &c. like King, people the like.  
One capital crime may prove a deluge to drown the main. Yea, though the people partaked not in the sin, yet the numbering of them pestilenced to death scutcheon thousand, 2 Sam. 24.15.  
abundance cautela non nocet, to secure a kingdom, a King cannot be too cautelous. On this ground David, lest he, 
Beno.  sicut Saul, rejiceretur, as Saul was, should be rejected, and so the work of setting forth the Glory of God by him, be by him subverted, haec precatus est, made this prayer.  
Exodus sheweth how Pharaohs sin plagued the egyptians. For Achans sin the Curse of God fell upon the children of Israel, Josh. 7.1. when Saul, ahab, Joram, and other Kings lived in impiety, the Scriptures declare how eminent the judgments of God were among them, and their people.  
If the head be ill, the whole body is out of frame. As then the King prays for the people, that they may be undeceived, so the people should pray for the King, that he may be kept upright.  
But may not the head fare ill, if the inferior members be ill affencted? when sense is diffused in the whole body, the least offence in any part must needs return thither.  
In this kingdom the very murmuring of the people against Gods Anointed, and his Prophets, hath thrown down the crown, let in all manner of profaneness, and brought the Sword, Pestilence, Famine, to devour us.  
Nor may better be expected. For these grudgings have produced unparalleled acts of Regicide, of nulling the Kingly office, of making it Treason to obey Gods Vicegerent, of eradicating Episcopacy, and selling the Church-lands.  
Not therfore against Moses and Aaron, but against the Lord are these doings, Exod. 16.8. Qui humanam contemnit authoritatem, Deum ipsum contemnit, who contemneth Gods Ministers, contemneth God himself.  
And so displeasing is this rebellion, that 'tis compared to the sin of witch craft. As if men therein were contracted to the devil, 1 Sam. 15.23.  
Most vile is that offence which God punisheth more visibly then any sin immediately committed against himself. Numb. 16.13. the earth swallows, ver. 35. fire from heaven consumes, and ver. 48. the plague devours fourteen thousand and seven hundred murmurers before atonement be made.  
I have not digressed. As the the King is, {αβγδ}, set over us by God, Rom. 13.1. so we should be in subjection unto him, {αβγδ}, for the Lords sake, 1 Pet. 2.13.  
And as the King, finding in himself what is natural, endeavours by prayer to prevent the influence thereof on his Subjects; so his Subjects, exonerating themselves in humiliation before God, ought to prefer their petitions unto the Lord for the King, and those in Authority by him.  
This ought to be done, that we may led, {αβγδ}, a quiet and peaceable life in all godliness and honesty. And be it done; {αβγδ}, because this is good and acceptable in the sight of God our Saviour, 1 Tim. 2.2, 3.  
For the glory of God, the re-establishment of the King? the welfare of the Kingdom, and the prosperity of Sion, forget not this.  
All depends on this, that as the King prays for all his people, so all his people pray for him. Who be thus united will be no more at odds.  
Blessed Lord be mindful of us in the restoring of our King, and the returning, or confounding of all Rebells. Let his power once more be seen over us, and our obedience the more unto him. Hear him for us, and us for him, that thy Worship may truly by us, and peaceably, be maintained in Sion.  
The Messalians, whose lewd lives in swearing, forswearing, damning, cursing, plundering, &c. promove the ruin of Sion; the Schuencfeldians, who will have no visible Church on Earth; the Catharists, Novatians, Audians, Pelagians, that servile all offenders from the Church; the {αβγδ}, or voluptuaries, that think to leap over Hell into Heaven. The Separates, whose base spirits do bastardize themselves to make their Mother a whore; the Erastian-arch-hereticks, Raviliacks, Kingkillers, that thirst after the royal blood, and take pleasure to sheathe their swords in the bowels of his most loyal Subjects are, without repentance, reserved for the blackness of everlasting darkness, judas 13.  
True Christians of all sorts, high and low, ever make a curious search into themselves. Afraid of nothing more, then to foam out, like the waves of the Sea, their own shane so command within, as not to be scandalous without. Their daily spots, by repentance, and prayer, they clear daily. Being tender all of Christs Spouse, every one contends for her honour. If any fail, sighs, groans, and cries unto the Lord, express a sincere love of the main. They know the evil of one member perturbs the whole body. As members therefore of the Church militant, they hearty bewail their natural estate, and faithfully implore grace to keep themselves, like their head, holy. He is The Holy-one, and the Motto of his is Holinesse to the Lord. Neither the way of Cain, nor the wages of Balaam, nor the gain-saying of Core is approved by them. But, having edified themselves in the faith, and love of God, they according to divine direction, pray in the holy Ghost for all, especially for superiors. For them especially, that by right Government, and sound obedience the kingdom may be established. If one, or some chance to make, or see a breach be made by any, they work up all with this. Be merciful O Lord. O God, be favourable unto Sion in thy good pleasure.   

{αβγδ}, In thy good pleasure.  
The preposition {αβγδ}, some translate in, others with; some of, others by; some after, others for. Take whether you please, the sense will not be varied.  
{αβγδ} is voluntas, benevolentia, beneplacitum, the will, good will, good pleasure.  
This is sometime active, passive sometimes. Actively, gratia gratuita, free grace, {αβγδ}, Gods love to his.  
Passively, {αβγδ}, laetitia quam capit ex iis quos amat, that delight which the Lord takes in those whom he loves.  
Of these two acceptions are two illustrious examples. God so loved the world, that he gave his onely begotten son, John 3.16. there's his good pleasure active.  
Secondly, This is my beloved Son, in whom I am well pleased, Mat. 3.17. here it's passive. Not passive, as if there were passion in God, but in our apprehension passive.  
Bring both together: For the love thou bearest to, and the joy thou takest in, be favourable unto Sion. Be it {αβγδ}, 
Septuag.  of thy good will. So be it, and thou hast thy due, whilst we possess the gain.  
Of thy own accord thou lovest us, and by thy favour we enjoy thee.  
The efficient of Gods bounty unto us, is the free mercy in himself. Who ground their petitions hereon are sure. To build elsewhere is on sand to build.  
Because mercy pleaseth him, he will have compassion on us. 'tis his will, and his pleasure, Mich. 7.18, 19. I will, because I will, is the highest reason from God to us.  
So it is, and himself proclaimed it so. I will show mercy to whom I will show mercy; and I will have compassion on whom I will have compassion, Exod. 33.19.  
Finding nothing in man to merit, he hath cause in himself to be beneficial.  
The Apostle tells us, that God, {αβγδ}, through his great love wherewith he loved, hath quickened us in Christ, Ephes. 2.4, 5.  
'tis very emphatical there; His great love! Great indeed. Because of an infinite God to men infinitely evil. Nor for a time, but for ever and ever. Not in low, in Heavenly things, things of the highest concernment, even of our salvation. For by grace are ye saved through Faith, not of yourselves, {αβγδ}, it is the gift of God, verse 8.  
We come so short of glory, that nothing in us may promerit mercy. Rom. 3.23.44. Nothing may; because {αβγδ}, all men are concluded, Rom. 3.9. and, {αβγδ}, all of man too under sin, Gal. 3.22.  
David therefore will go forward in the strength of the Lord God: he will make mention of his righteousness, of his onely, Psal. 71.16. And Daniel ascribing righteousness unto the Lord, giveth unto us nothing save open shane, Dan. 9.7.  
Quicquid domi est, vile est, 
Sen●●.  though spoken in another sense is true in this. What we may own is but {αβγδ}, the vile privation of our best good. {αβγδ}, nothing, or, {αβγδ}, nothing worth.  
For the best we call ours are splendida peccata, guilded sins. Not of Faith, therfore not acceptable, Heb. 11.6. And what is of faith, {αβγδ}, from above is it. Jam. 1.17.  
The Psalmist on that ground makes this prayer.  
Not unto us, O Lord, not unto us: but unto thy Name give the glory, for thy mercy, and Truths sake, Psal. 115.1 'tis thy promise, Psal. 132.11. and of thy love to show mercy, v. 13. So we claim it, and no way else from thee.  
'twas thy delight to dwell in Sion, and for thy delight, depart not thence. With thy presence bless thy Saints, and let them shout for joy. Cloath Thine, and the Kings Enemies with shane; but on him his crown, and under his Crown permit thy gospel to flourish ever.  
The Church in her decays, 
call.  Non aliundè quam ex mera Dei gratiâ restituitur, is no way, save by the mere grace of God, repaired. It is the Lords mercy that we are not consumed. Because his compassions fail not, Lam. 3.22.  
Her petitions therfore in that divine liturgy, the Book of Comonn-Prayer, are grounded on his love& pleasure.  
By grace only we own that whereon our faith doth rest.  
Not by works, lest any man should boast himself, Ephes. 2.9.  
And why not by works? Why not glory in them? Is not the Apostles command, {αβγδ}, work out your salvation? Phil. 2.12.  
True; we ought submissively, Per nostrae vecationis viam ad salutem progredi, in our calling to finish our course unto happiness. That we Ought, but cannot of ourselves is plain in the next verse. God worketh in us, {αβγδ}, both the will and the work after his good pleasure, Phil. 2.13.  
By his grace then, {αβγδ}, which is in me I labour; yet not so much I, as his grace, {αβγδ}, which is with me, 1 Cor. 15.15. If in, and with me, that onely is, {αβγδ}, the supreme cause of my good. The Agent that, the instrument my will. Of whom I receive, to God I'll return all.  
Nothing in us is, nothing can be meritorious. Though our wages are, {αβγδ}, according to, yet they be not by, 
Aug.  and of our own labour, 1 Cor. 3.8.14 Cum Deus coronat merita nostra, nihil aliud coronat quam munera sua, when God crowns our merits, he crowns no other then his own gifts.  
As then sanctication is an individual companion of our justification by God; so necessary do good works, and sanctification cohere.  
Not as the cause of, but as the way to salvation. In justificatis, licet non ad justificationem, in the justified they are, though not to justification necessary.  
Necessary they, necessitate praesentiae, in the necessity of presence, non necessitate efficientiae, not in the necessity of efficience. They may not proceed to justify; yet follow the justified must they.  
Of ourselves O Lord, and by our own will we can do nothing that may answer thee. 'tis thou workest in, and with us, that we may work well. So thou dost, and thy love onely moves thee to it. For thy good pleasure then assist us still, that by thy grace our lives may be illustrious to thy glory.  
The Marcionites, Manichees, Hermians, Florinians, deriving all evil from the good pleasure of God, incur the shane, and will receive the reward of high blasphemy. The stoics neither approving mercy in God, nor wise men, show brazen faces, and stony hearts. The Origenists, old and new, holding a general pardon at the general day, extend the special favour of God unto the damned, deny his justice, give licence to sin, and heap on themselves wrath against the day of wrath. The Antinomians, Libertines, Independents, determining actions, good or bad, according to their opinion, run at riot to the dishonour of God, scandal of Christianity, confusion of the Church, and their everlasting damnation. The Pelagians, maintaining free will to good, that good perfect to accomplish the Law, and worthy of Heaven, value Heaven as a fancy, and Hell as a scarecrow. The Papists their followers, doubting the good will of God, and flying to their own works as complete to justification, arrogate Christs honour, and make his satisfaction null. The Catharists, Novatians, Meletians, Donatists, Anabaptists, with the rest of our Justitiaries, and Operists, in their vaunting of Holinesse, declare themselves cockle more then wheat. For all the good they style their own is but, {αβγδ}, a dream, and of a shadow.  
True Christians acknowledging the rigour of Gods justice for sin, comfort themselves in the sweetness of his mercy. That's it, which in the depth of misery keeps them from despair. And fearing to miss that, they in the height of honour will not presume. Nor do they mind his benevolence, as proceeding from any external cause. 'tis in,& of himself eternal, though actually shewed to thē in time. No time gives being to his pleasure, who found the only time to give time it's being. There was then no other cause save his will: because he would, therfore he loved them. They think themselves of no value, that he may be all in all. And the more they humiliate themselves, the more they are advanced in him. To be clothed with natures robes is to be divested of his grace. They therefore dare arrogate nothing, lest they should deprive themselves of mercy. Who join any thing with, withstand it. Free it is, and will have entertainment free. So say believers, and make it good in their practise. They sue to God for mercy, and the cause is, because he is the Father of mercies. Mercy is his, and his delight to bestow mercy. The prayer therefore is right, and full. Be favourable O Lord, unto Sion, for thy good pleasure: Build the Walls of Jerusalem.   

The other part at the next opportunity.  
To the one-most God, whose unity the Angels in their holy-holy-holy hymns resound in Trinity, be all power, and glory for ever, and ever, Amen.  
O Lord grant, that what hath been delivered out of thy Word may be written in our hearts, to the edifying of us unto a perfect building in Jesus Christ, Amen.  
Blessed are they that hear, and obey the Truth. For their soul shall live, Isay 33.3.  
The grace of our Lord Jesus Christ, the love of God, and the fellowship of the holy Ghost be with us all evermore, Amen.  
FINIS.