PRAYERS prevalency FOR ISRAEL'S SAFETY. Declared in A SERMON Preached in Saint Margaret's Westminster, before the Honourable House of COMMONS, at the late solemn Fast, June 28. 1643.  
By THOMAS CARTER, Minister of Dynton in Buckingham-shire.  
Published by order of that House.  
LONDON, Printed by Richard Cotes, and are to be sold by John Bellamy and Ralph Smith, at the sign of the three golden Lions in Cornhill, near the Royal Exchange. 1643.   

Die Mercurii 28. Junii, 1643.  
IT is this day ordered by the House of Commons, that Sir Oliver Luke do from this House return thanks to Mr. Palmer, and Mr. Hill to Mr. Carter, for the great pains they took in the Sermons they this day Preached at the entreaty of the House of Commons at St. Margaret's, in the City of Westminster, (being a day of Public humiliation) and that they desire them to Print their Sermons. And it is Ordered that no man presume to Print the said Sermons, or either of them, but whom the said Mr. Palmer and Mr. Carter shall Authorise under their hands in writing.  
H. Elsing Cler. Parl. D. Com. I appoint John Bellamy and Ralph Smith to Print my Sermon. THO. CARTER.   

Errata.  
PAge 3 Line 38, for sins, read signs. p. 8 l. 37. for judas r. judge. p. 12. l. 26. for mediate r. immediate, p. 18. l. 15. for First r. Fist, p. 20 l. 1●. deal (how), p. 21. l ●● for J●ab r. Job, p. 22. l. 5 for your petitioner, r. the petitioners▪ p. 32. l. 5. for is r. ●● p. 18. l. 25. in Margin, defect. 5. Doctr.   

TO THE HONOURABLE HOUSE OF COMMONS Assembled in PARLIAMENT.  
IN the fathomless depths of infinite goodness and wisdom, a design is laid through the clear discoveries of God's perfections and glory, to complete and accomplish his servants happiness. There is not any thing that befalls them in this valley of tears, but by his contrivance, it brings with it a secret influence, and activity, to raise them to the mount of joy. I need not tell you how near the dust God's people of this Kingdom were, they yet retain the dints of contempt and scorn: but hath not a strong reflection of God's power been cast upon us, from that very cloud under which we were? are there not deliverances created for us, even beyond our hopes? hath not the Lord raised you up (most Noble Senators) as once he did that Pillar to the Israelites to be a light to us, and darkness to our 
Exod. 14. 20.  enemies? Indeed at present we are in the midst of a red Sea, the whole face of our Kingdom's besmeared with blood. But is not God able to make of these threatening and discoloured waves, walls of defence and safety? hath he not a Canaan reserved for England also? he is certainly full of bowels towards his, and the true Israelites with us cannot want strength to draw them forth: But God will not have his mercies abortive; when the appointed time of deliverance comes, even in the Mount he 
Ezek. 36, 37.  will be seen, yet will he be sought unto for this: In his servants hearts he hath an armoury of faithful prayers, these he appoints to prepare his way before him; and till he finds himself encountered with the complete strength of his own Spirit, he 
Gen. 32. 24. 2●.  will not be conquered. This is that means of means, the life and vigour of all the rest that a Nation hath of safety; of whose prevalency (most religious Statists) my imperfect meditations (with which at your command I lately presented your ear, and now your eye) be pleased to honour by your Patronage, and crown by your practice. Be ye wrestlers with the God of Heaven, and ye shall be sure to foil your enemies on earth: It is the humble motion of him, who is  
Your unworthy servant and faithful Auxiliary at the Throne of grace, THO. CARTER.   

PRAYERS prevalency FOR ISRAEL'S SAFETY.  Exod. 32. 9, 10. 
And the Lord said unto Moses, I have seen this people, and behold, it is a stiffnecked people.  
Now let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a mighty Nation.  
AFter a narration of Israel's sin in the six first Verses of the Chapter we find: First, the Lords complaint of them unto Moses. 1 For their wickedness in general, v. 7. 2 For their idolatry, 1. in making an Idol, 2. in worshipping it, 3. in ascribing their deliverance unto it, verse 8.  
Secondly, we have in my text a fearful commination of their utter ruin. Wherein observe these three general parts.  

1. The preface prefixed, And the Lord said unto Moses.  
2. The ground of the threatening, (I have seen this people, and behold, it is a stiffnecked people.) Wherein observe, 

1. The compellation, (this people,)  
2. The Lord's manner of taking cognizance of their sin.     
First, his view, (I have seen this people:) Secondly, his censure, (it is a stiffnecked people:)  
Thirdly, the sin whereof he finds them guilty, namely obstinacy, metaphorically expressed (it is a stiffnecked people.  
Thirdly, the form of the threatening. Now therefore let me, etc.  
1. The judgement denounced, namely the utter ruin of that Nation: first, the cause, the Lords wrath: secondly, the effect, the Nation consumed.  
2. The exception of Moses out of the threatening implied, with a gracious promise expressed; the Lord will not only save Moses from perishing in the common calamity, but he will make of him a mighty Nation.  
3. An intimation of the only remedy to stay the hand of God from destroying this stiffnecked Nation, namely, Moses his mediation, Let me alone that my wrath may wax hot, etc.  
1. The preface tells us that the Lord had no sooner entertained a purpose to destroy this Nation, but he presently acquaints his servant Moses with it; which being compared with his dealing with others of his servants▪ in like case, affords us this instruction.  Doctr. 1 Before the Lord destroys a Nation, he usually gives his servants notice of his purpose. 
Indeed the wicked are suddenly destroyed, 
a Pro. 29. 1.  and brought to a fearful end: 
b Psal. 33. 18  for either, first, the judgement falleth suddenly upon them, like a net upon a bird, 
c Hos. 7. 12.  without any precedent notification given: or secondly, without any foregoing expectation of it; all warnings notwithstanding, they securely go on, 
d Pro. 22. 3.  and are cheerful, like Agag, thinking the bitterness of death is past, when presently hewn in pieces: 
e 1 Sam. 13. 3  or thirdly, without any precedent preparation for it, like those foolish Virgins in the Gospel, though they expected the Bridegrooms coming, yet when he came, were unprepared, and their oil's to seek. 
f Mat. 25. 18  So that either through want of precedent notification, or expectation, or preparation, the judgement is either sudden in itself, or at least sudden to them.  
But for the Lords own servants he useth to acquaint them with the approaching judgement before it comes, and that not only his servants the Prophets, that are near him, (as he never hideth any such secret from them) 
g Amos 3. 7. 1 Sam. 3. 11.  But all his servants in ordinary, as Lot, Abraham, Noah, and others.  
The Lord doth not now ordinarily discover future judgements by divine revelation, as of old.  
Neither only by their foregoing natural causes.  
For so every intelligent man and discreet Statist, by an eye of reason, may foresee the ruin of a Nation, like a storm in the clouds, by such evils as in their intrinsical nature, are destructive to a State, and brings its ruin by way of natural causation: every effect being virtually in its proper cause before the actual production of it: as 1. Divisions in a Church or State, like the oppositions of the Planets, are of dangerous consequence, and make way for civil wars, as the Jesuitical faction well know, which makes them so industrious in sowing the seeds of dissension in Church, State, Parliament, City, and in all parts of the Kingdom, expecting that a Kingdom or City divided will not long stand. 
h Mat. 12. 25 Gen. 18. 17. Heb. 11. 7.   
2. General misapprehension and misconceits of the Fathers of a Country, when men look upon them as destroyers, who are the maintainers and upholders of it; it is a dangerous symptom when a disease so seizeth upon the brain, that the sick man looketh upon his Father and Brethren, as enemies coming to kill him, whose only desire and care is to recover and save him.  
3. When through the covetousness and ambition of some, and partiality of others, things are so carried in a Church or State, that worth is neglected, and worthless men advanced: 
i Ec. 10. 6. 7.  when the wise Counsellor and valorous Captain (the strength and stay of a Kingdom) are taken away, or taken off, and children set to rule over men: 
k Isa. 3. 1, 2. 3, 4. & 19 11.  when all creatures are out of their proper place, and in a motion contrary to their natural principles, this must needs be a fearful sign of approaching ruin.  
4. Licentiousness, sensuality and luxury take away the heart, 
l Hos. 4. 11.  effeminate men's spirits, infatuate a people, and make them neglective of their own private, and of the public good; and a body thus filled with excrementitious humours, cannot be far from some dangerous sickness.  
A Nations ruin, by these and the like evils, is discernible by reason, as procuring it by natural causation.  
But the Lord foreshoweth the ruin of a Nation to his own people in speculo verbi, and by an eye of faith it is discernible by parallel cases, and upon spiritual grounds in the Word of God.  
As first, he showeth the casting out of a Nation, by its fulfilling the measure of sins and provocations of divine Majesty; 
m Gen. 15. 15.  when the sins of it are great in themselves, great in God's account by manifold aggravations universally spread over all sorts of people, men hardened also under the means of grace: by heaps of wrath 
(n) Rom. 2. 5. Dan. 5. 5.  so laid up, the Lord foreshows a day of wrath at hand.  
Secondly, by prodigious sins, mira, if not miracula, God with his own hand (as it were) writing the ruin of a Nation, as he did Belshazzars, on the walls of the great house of the world, which though the wise men of Babylon by all their Art could not understand; yet the Lords daniel's can read and interpret them, by help of the Word, as letters written in unknown Characters, cannot be understood without a rule from the Writer.  
I might instance in other particulars, as the Lords making way for his judgements, by taking away of the righteous, or withholding their prayers. But of this anon.  
Now the Lord gives such clear notice, that howsoever blind Balaams will not see the sword that is before them, yet as Solomon saith, the prudent Christian forseeth it: 
n Prov. 22. 3.  and that not only when it is so near, that obvious to sense, or discernible by reason in the natural cause of it: but while it is afar off, (as St. Peter speaks) 
o 2 Pet. 1. 9 Zeph. 2. 1.  in fieri, not in esse, in the womb of Gods threatening before it comes forth, and only discernible by an eye of faith.  
And indeed though the judgement be future, and at present invisible, as being not yet existent, yet by faith it is made as evident, and certain to the faithful, as if this tragedy was now acting before their eyes, as the Apostle speaketh, 
p Heb. 11. 9  Noah by giving credence to divine warning, 120. years before the stood came, saw the windows of Heaven opened, the fountains of the deep broken up, the rain falling, the waters rising, all crying, Help, help, we perish, we sink, we die.  
The reasons why the Lord is pleased to discover his purpose, may be these.  
Reas. 1 First, To grace his people, that the world may see, that howsoever they account them as the worst of men, and the off-scowring of all things, 
q 2 Cor. 4. 13  yet they are privy counsellors to the great King, and he reveals arcana imperii, his secrets to them. 
r Psal. 25. 14   
Reason 2 Secondly, That Ministers publicly, and others occasionally, should warn the world to fly from the wrath to come, as Eliah did Ahab, saying, there is abundance of rain coming, and therefore up to thy Chariot and fly for shelter. 
s 2 King. 18. 4   
Reas. 3 Thirdly, That God's servants might prepare aforehand against the storm, either to get shelter from it, or else to provide Cordials before to refresh and support them in it.  
Uses. This truth, First, should raise our esteem of God's servants.  
Secondly, Comfort and encourage them.  
Thirdly, Teach all to make a right use of these warnings.  
But the time hastens me to a second observation, namely the Lords manner of taking notice of their sins, in these two particulars mentioned. First, his view, I have seen this people, contemplatus sum or consideravi, as Vatab. renders it, or notum est coram me, as the Chald. Paraph. hath it, i. e. he so considered of them that he had a clear sight and full knowledge of them. Secondly, his censure, it is a stiffnecked people.  
Howsoever the Lord be an infinite omniscient essence above time, no prius and posterius with him, although he doth not draw forth one thing by and after another, as man doth by discursive reason, but sees all things unico simplici intuitu, by one simple intuitive Act, yet is the Lord pleased to use this Anthropopathy, to hold out unto us this golden rule to be observed in judging either of persons or of things, opinions or practices, whether those be true, or these good, which I shall propose to you as my second Doctrine.  
Doctr. 2 In judging we ought first to inquire and see, and then accordingly determine.  
The like rule we have laid down by Saint Paul, Try all things, find out the truth, and accordingly determine for that which is good, and against that which is evil: 
a 1 Thes. 5. 21. 22.  And excellently by our Saviour in the seventh of John. The Pharisees being much offended at his healing the man upon the Sabbath (Joh. 5. 8.) he having 
Joh. 7. ●4  in the 21, 22, and 23. verses of this chapter justified his Act, and strongly proved, that howsoever it might look like a breach of the Sabbath, and was by the Jewish Prelates condemned as a breach of it, that yet indeed it was not, at last he adds this general admonition, yet with reference to his own particular, that they should not judge of his act by the show and face of it, and that they should not look at his meanness that stood for it, nor the Pharisees greatness that condemned it, but examine it by the rule, Judge not according to appearance, but judge righteous judgement.  
First, For the negative part of the rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies the face or countenance of a thing, and his direction is negative for that, not according to appearance.  
Secondly, For the affirmative, judge righteous judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated righteous signifies according to Arist. such an exact division of a thing that each part hath neither more nor less than its true proportion: so that to judge righteous judgement is to give each thing its true estimate: 
Arist. Eth. l. 5. c. 7.  and this is to judge according to truth, as Saint Paul, 
b Rom. 2. 2.  and what is right, as our Saviour speakss. 
c Luk. 12. 57   
Judgement is the determination that the understanding by discourse maketh of a thing.  
Now indeed rash, usurped or unjust judgement is condemned as sinful, 
1 Joh. 4. 1. 1 Thes. 5. 21. 1 Cor. 10. 15.  but judgement itself allowed as lawful, yea commanded as necessary; and not only to inquire and examine (this even the Papists allow to every man) but also to determine: and that not only for public persons, Magistrates in the State, Ministers in the Church, but even for private persons also: indeed the judgement of supreme authority belongs to God, and the judgement of 
B. Daven. in praelect. de jud. controv.  ministerial and subordinate power to public persons; but the judgement of practical discretion belongs unto every private Christian: and that not only concerning persons, but things also: always for the manner observing this rule, first to inquire and see, and then to determine.  
First, in judging of persons, and actions in reference to persons.  
Rumours and probabilities are ground sufficient for a cautelous jealousy, our Saviour would not trust the Jews, because he knew what was in them, 
c Joh. 2. 24, 25.  though we cannot look into the heart, and see what particular projects and designs are there, as Christ did, yet we know there is corruption enough to warrant a cautelous jealousy where there is an appearance of evil: and yet we must not peremptorily determine but upon clear grounds, of pregnant testimony, or strong presumptions: this the Lord teacheth by his own example, he would not proceed against the Sodomites upon the cry that came up; but he would first go down and see: 
d Gen. 18. 21. Deut. 13. 14.  and we have it given in precept in the 13. of Deuter. for public judicature, and I conceive it holds as well in private censure, that we diligently inquire before we determine.  
Now because man cannot see as God doth, for he looks directly on the heart, 
e 1 Sam. 16. 7  and so judgeth of it; 
f Jer. 17. 10  but man cannot, therefore he is to find out the heart by words and actions: as the naturalists judge of the form of a thing by its qualities and operations; so we of the habit of the heart, by its constant and natural productions, as of a tree by its fruit. 
g Mat. 7. 20.   
The Apostle tells us, 1 Tim. 5. 24. some men's sins are open beforehand and go before unto judgement, and some men's follow after: 
h 1 Tim. 5. 24.  some conjecture, that at the last Judgement such as are eminently good, or notoriously bad, shall not come into the judgement of disquisition or examination, but only come under sentence, namely 
Aq. sup. q. 89.  the judgement of retribution: and the like course may we observe in censuring, as for such as are eminently good, or notoriously bad, the best of the good, and the worst of the bad, there needs no great inquiry concerning them, before we censure, but for the two middle sorts, the best of the bad, and the worst of the good, here it is hard to discern between the precious and the vile; 
a Jer. 15. 19  and therefore of such we are diligently to inquire before we censure.  
As some persons, like the Moon at the change, seem to have less light and worth in them then indeed they have, little in the eye of the world, much in the eye of heaven. So others seem better than they are, like blazing Stars, that make a great show, and look as gloriously as any stars in the heavens, and yet no stars, but stinking meteors. Also there are aggravating and extenuating circumstances, making the good or evil, more or less in God's account: and therefore if we would make a true estimate of men and their actions, we must diligently inquire before we censure.  
In judging of things we ought to judge secundum quod sunt, but in judging of persons, or actions in reference to persons, it is not always so: indeed in re comperta, in a case that is evident, it's equally an abomination to the Lord, to justify the wicked person, or action, as to condemn the just. But in re dubia it's otherwise, for here 
(c) Prov. 17. 15. Aq. 2. 2. q. 60.  the rule holds, dubia in meliorem partem sunt interpretanda, charity to the person should sway the judgement, though not absolutely to determine, yet to think him good whom we do not know to be bad. 
d 1 Cor. 13. 7.   
Secondly, in judging of things, tenants, or practices; we ought not to take things upon trust, but ourselves to examine and determine of them.  
First, We must not judge according to appearances.  
Now appearances are 


1. personal  
2. real.     
First, A personal appearance is that estimate which the quality of the persons opposing or maintaining an opinion or practice, hath brought upon it: We are not to judge what kind of creatures the Moon and Stars are by that lustre and splendour that the Sun hath cast upon them, for than we shall judge them far more glorious creatures than they are. As we are not presently to embrace and cry up an opinion or practice, because good men stand for it, and bad against it, as if all were good which Nero persecutes: so neither are we to cry down a tenet or practice, because good men are against it, and bad men for it.  
Indeed this is enough to raise a suspicion upon an opinion or practice, and to cause a more strict scrutiny and enquiry into it, yet this must not sway our judgement, but without all regard of the persons for, or against, indifferently weigh the action: judge not according to personal appearances.  
Secondly, there is a real appearance, which is the superficies, the suprema facies, or countenance of a thing: Now error is sometimes cried up in truth's apparel, and vice in virtue's colour, as Jacob was blest in Esau's garment: 
b Gen. 27. 27.  and sometimes truth is cried down under an appearance of error, and if not virtue, yet a thing in its nature indifferent under an appearance of evil, as good Jehosaphat was made at, and endangered in wicked Ahabs' apparel. 
c 2 Chro. 18.   
Now indeed a thing indifferent both in its nature and use, though not intrinsically evil; yet because it looks like a sin, and carries the face of evil, it ought to be declined, Abstain from all appearance of evil. 
d 1 Thes. 5. 22.   
It is also true, that things in their nature indifferent, yet carrying an appearance of evil, in respect of scandal, should not by authority be imposed, and so be made necessary in their use.  
But in as much as the outward face and appearance is not always suitable to the intrinsical nature of things, we are not to be swayed in our judgements by that.  
But setting all appearances personal and real aside, we are to search into the nature of things, and to examine them by the rule, that so we may give each thing its true estimate, and judge righteous judgement.  
Now that we may rightly determine, three things are required, 1. A right rule to judas by, 2. A right qualification of the persons judging, 3. A right application of things to the rule.  
The rule to try all opinions and practices by, is the Word of God. There are indeed divers subordinate rules: as▪  
1. The Laws and legal Commandments of authority; personal commandments they impose on us, as they are men, legal as Magistrates; 
1 Per. 2. 13. Acts 5. 29.  and by these all persons that are under them, are to be regulated in their practice, so far as they may without disobeying God in his Word.  
2. The example of God's people and custom of the Church of God, is in some cases a rule to direct us, and hath vim legis, as Aquin. speaks: 
B. Andr. 1 Cor. 11. 16.  and therefore there being a controversy at Corinth whether women should be uncovered, or men covered in the Congregation, the Apostle seems to refer them to the Church's custom, as a rule in things of so low a nature, and not determined in the Word, and by it to conclude and determine for, or against a thing accordingly.  
A third rule is each man's conscience, and to this the Apostle refers 
1 Cor. 11. 13.  the Corinthians, Judge in yourselves what is right: Now conscience is so fare a rule, that if we do any thing against it, we sin: and yet if we be guided by conscience, and that errs, and leads us from the rule of the Word, we sinne too; an erring conscience cannot excuse à toto, though it doth à tanto, though it doth extenuate, yet not annihilate a sin. And here we may take notice of a twofold mistake amongst men. Sometimes a groundless fancy is taken for conscience, and sometimes the bent of the heart and will: men supposing conscience to be for, or against a thing, when indeed it is either a mere fancy, without ground either of Scripture or reason: or at least the heart and will, by some engagements, is bend and settled that way.  
Now all these are but secondary rules, and are to be regulated by the Word, the Word of God is the primary rule whereby as all opinions and practices are to be tried, in as much as the truth of those, and goodness of these consists in conformity thereunto: so also all those secondary rules are to be regulated and tried by it, as all weights and measures by the King's Standard, they being no further rules to us than they are agreeable thereunto: therefore the Prophet Isaiah refers all to this rule, to the law, to the testimony, 
Isa. 8. 20.  no light unless according to this rule, this is the balance of the Sanctuary, the touchstone to try all rules, all opinions and practices by.  
2. For the qualification of the persons judging, they must be transformed and renewed in the spirit of their minds, their understandings enlightened, 
Rom. 12. 2.  and their hearts sanctified, or else they can never try and determine what is that good and acceptable will of the Lord. They 
1 Cor. 10. 15. 1 Cor. 2. 15.  must have gracious and spiritual hearts, as well as clear understandings, as the Apostle showeth.  
And indeed every godly enlightened Christian, though not of such intellectual strength, as to be able to judge of all theological truths, yet is of such understanding, that through the help of God's Spirit, he is able to judge of those fundamental divine truths, which are of absolute necessity by an actual explicit faith to be believed unto salvation.  
If the eye be dim, dusty, or distempered, it maketh not a true report of things to the understanding; so if the person judging be not rightly disposed, either through darkness in the understanding, or corruption in the heart, he cannot judge righteous judgement.  
There are two things that hinder right judging, prejudice and passion.  
1. Prejudice: the eye must be free from colours, the palate must be insipid: Intus existens prohibet alienum: if the eye be inflamed, it makes the whitest thing seem red, and if the palate be bitter, it makes the sweetest thing taste so; if a man be prepossessed with an opinion, he comes like a Juryman resolved upon his verdict, before he hears the cause.  
The second thing is Passion: troubled water never represents the true image of a thing; facile credimus quod volumus, vel quod timemus, the heart hath so great an influence upon the understanding, that we are apt to believe what we desire, or what we fear; and therefore it is said that a gift blinds the eyes of the wise, a gift draws the 
Exod. 23. 8.  heart to the giver, and affection works so upon the understanding, that it puts out the very eye of judgement, and makes even a wise man to think he sees that, which indeed he doth not.  
Now therefore as when a man would exactly view a thing, he wipes his eyes that no dust or water may hinder sight, so should it be our care to put away all passion, and prejudice, that we may judge rightly.  
Thirdly, there is required a right application of the thing to the rule.  
1. We must with care and study examine the opinion or practice in question: examine it as Joseph did his brethren, very strictly, concerning its father that begot it, its brethren and associates, 
Gen. 42. vers. 7 9, 10, 11.  whence it came; and what the end of its coming, if not to prejudice the State? turn it, and look upon it every way, in its causes, nature, concomitants, effects, and consequences, yet warily distinguishing between proper and accidental effects.  
2. That with much humility and selfe-deniall, we seek to the only wise God, that he would present his truth, and make it clearly 
Prov. 20. 27.  shine before us, that he would heal our understandings that we may see it; and by his Spirit guide our thoughts, and so lead us 
Joh. 16. 13.  into all truth.  
Use. This Doctrine first discovers unto us the cause, that we have so many errors in the Church, like Tares among the Wheat, sown by that envious man, like the Frogs of Egypt, creeping into 
Matth. 13. 25.  every house, surely it is because men judge according to appearance; this act looks like idolatry; this form of government looks like the Antichristian; this opinion, or that way, such and such holy men are for: thus whiles they judge according to personal, or real appearances, they judge not righteous judgement.  
2. It discovers the cause whence it comes to pass that learned and godly men do often meet and dispute, yet cannot agree upon a right determination, they have light, and no doubt look through the mist of appearances, into the very nature of things; yet perhaps there may be passion or prejudice to sway: or else they may be too full of self, selfe-ends, looking at the credit of victory, rather than the beating out of truth: or perhaps self-conceit and selfe-dependance, 
Prov. 3. 5.  leaning too much to their own understanding: and then no wonder if they judge not righteous judgement.  
3. It discovers the reason why we have so many misconceits, and evil censures of our Worthies in Parliament, and in our Armies, men shooting the arrows of harsh censures, out of the Bow of a proud heart, even against these Stars. Surely for the most part, the reason is, because they censure before they see, and speak 
Judas v. 10.  evil of what they do not understand.  
So I come to the third point, the compellation, (this people.) The Lord was wont to look upon Israel as his own, as Exod. 3. 
Exod. 3. 7. Exod. 7. 16.  I have seen the affliction of my people, and Exod. 7. Let my people go: but now their idolatry hath caused a variation of title, now he will not own them, but looks upon them as strangers, populus meus is now become populus iste. Whence we may infer,  
Doctr. 3 That Idolatry dissolves a Church, unchurches a people, and breaks that bond of relation between God and them.  
For the clearing of this proposition, I shall endeavour to show two things.  

1. What it is that constitutes a visible Church.  
2. How, and in what respect Idolatry dissolves it.   
First, the profession of Christ, in the use of right ordinances, doth constitute a visible Church, and difference it from all other societies: and so it did even before Christ's Incarnation, though more obscurely than since.  
As the true mystical union of the faithful with Christ, and among themselves, is the form that gives being to the invisible Church: so an external union by profession (not publicly contradicted by their own opinions and practices, as in the Papacy) gives being to the visible Church; as may be collected from Mat. 16. 18. 
Matth. 16. 18.   
Now this profession of Christ, and of a people to be his followers, must not only be verbal, but real: and consisteth in the setting up of his ordinances, either by a Law, or by general submission unto them, and attending upon him in the constant use of them: I say in the use of all the ordinances, habitually, and in the actual use, of such of them, as they are capable of.  
I do not mean those inferior ordinances of magistracy, marriage, etc. But those sacred ordinances of preaching the Word, celebration of the Sacraments and prayer, which the Lord hath ordained and instituted as to be part of his worship; so also to be the proper, mediate, ordinary means of conveying the beginnings, and increase of all saving grace unto the souls of men.  
Indeed the right manner of using these ordinances, with those helps of discipline, government, etc. requisite to make the ordinances, the more to put forth their strength, and so the more efficacious to us; these I grant to be necessary to the well-being of a visible Church, but the ordinances themselves, I conceive to be of the very essence, and being of it: no visible Church without them, and that a true visible Church which hath them, as afore specified.  
And hence it is that the Prophet calls the whole Nation of the Jews professing themselves to be his, in the use of his ordinances, the Lords flock, in reference to those that were truly so, the denomination 
Jer. 13. 17.  there following the better part: and the Lord calls the people of Israel his son, and such they were, though not by spiritual, 
Exod 4. 22. Hos. 11. 1.  yet by external adoption: and so they are called his spouse, as being married unto him by an external covenant and stipulation. 
Ezek. 16. 8.   
And as by effectual calling, there is a real dedication of the soul to Christ, and so an actual admission into the invisible Church: so by Baptism, we are given up to Christ, by an external dedication, and so admitted into the universal visible Church: and thereby are united to Christ, and one to another, by mutual covenant, if not actual, and formal, yet virtual, and interpretative, and thereby also made members of particular visible Churches, national and congregational.  
Now secondly, as the profession of Christ in the use of right ordinances (as aforesaid) doth constitute a visible Church, so idolatry in setting up by a Law, or by general consent, and submission, a creature to be worshipped terminatively in stead of God, or relatively, intending or pretending to worship God by worshipping that creature, this dissolves a Church.  
An instance of this we have in my text, this people having set up an Idol to worship, though they intended not to terminate their worship in the Idol, but to worship the Lord by it, as vers. 5. yet for this, the Lord speaks of them as a people cast off, 
Exod. 32. 5.  and at present would not seem to own them. And howsoever that Nation until Christ's incarnation had a peculiar privilege, which no other Nation could challenge, in respect of Gods absolute covenant made with them; and so were not the facto, at least on God's part, unchurched, he having not pronounced the sentence of divorce upon them: yet their sin, both in respect of their demerit, dishonouring God in so high a degree, and also in respect of the intrinsical nature thereof, as having thereby forsaken the Lord, and taken a strange God: This sin, I say, on their part did by breach of covenant actually unchurch them, and on God's part, it did de jure, unchurch them: and de facto, had unchurched any other Nation whatsoever: And during their continuance in that sin, they had forfeited their right, lost the comfort and sense of that relation between God and them: neither could others that were unacquainted with that absolute covenant look upon them as God's Church any longer.  
Now as our Saviour yields, that the Jews though they had nothing of God in them, and were none of his spiritually, but 
Joh. 8. 37. 39 41.  the children of the Devil: yet living under right ordinances, they were members of the true visible Church, the sons of Abraham and of God, by external sonship: so also the Jews confess that if they were children of fornications, (i. e.) members of an idolatrous Church, they were broken off from God, and none of his sons, no not by external adoption.  
Indeed superstitious additions to the ordinances, or an erroneous way and manner of using them, are sins of an high nature, and in a sense the taking of God's name in vain, in hindering the ordinances from attaining their true and proper end, namely the honouring of Christ, and edification of his people, at least in that degree as otherwise they might.  
Yet as I conceive, such superstitious additions and errors in the manner of using the ordinances, cannot amount to a setting up of an Idol, and so dissolve a Church. Though the wife be a blasphemer, and guilty of the grossest sins, yet a wife still, adultery only breaks the marriage bond, so only Idolatry breaks that bond of relation between God and a people. When rebellious Israel had played the harlot, and would not repent, but continued obstinate in her Idolatry, the Lord gave her a bill of divorcement 
Jer. 3. 8.  and cast her away.  
Use. Now therefore it nearly concerns a people, of all other sins to beware of Idolatry and idols. 
b 1 Joh. 5. 21  As we have cause to be humbled for the Idolatry that hath been committed in the Land, lest it becomes ours by consent, so for time to come with detestation to cast it utterly out of the Land. 
c Isa. 30. 22.  Yea to remove all appearances of it, a true Church; like a modest woman, should not endure a whorish dress: Yea and to remove all occasions of Idolatry, though not formally so, not gradus in re, yet if it be gradus ad rem, any occasion, help, or step to it, put it fare away, 
d Job. 11. 14.  and so keep the Kingdom fare from an evil matter.  
In the fourth place be pleased to take notice of the nature of Israel's sin, and the judgement denounced against it.  
First, their sin is obstinacy, metaphorically set down (they are a stiffnecked people.)  
First, By neck is meant, the heart or will, as Zedekiah stiffened his neck and hardened his heart, 
e 2 Chro. 36. 1●.  which is all one; as the neck of the Ox beareth the yoke, and so draws in the Team; so should the heart bear the yoke of Christ, and go on in his ways.  
Secondly, By stiffness or hardness of the heart, is meant the settled strength of the will to go on in sin. And when once it is so set,  
First, the heart becomes impenetrable, like Pharaohs, nothing can pierce it, 
f Exod. 7. 23.  either with fear of sin, before it is committed, or with remorse for sin when it is committed; but is fearless and senseless. 
Isa. 28. 15. Zep. 1. 12.   
Secondly, the heart becomes also inflexible and unalterable, like the Adamant stone, 
g Zach. 7. 12.  nothing can work upon it, or bring it into a better form: No washing can make this Blackmore white. 
h Jer. 13. 23   
Indeed, first, there is a natural hardness which we bring with us into the world, 
i Isa. 48. 8.  a child though it hath a tender body, yet it hath a hard heart.  
Secondly, there are some remainders of this hardness in the hearts of the best, even of Christ's own disciples, 
k Mar. 6. 52.  but this is partial, and but for a time. But when this sin comes to the height, and is total and final, the heart fully and unalterably set to do evil, 
a Eccles. 8. 1.  than it properly denominates a person or people obstinate and stiffnecked.  
This hardness is partly habitual voluntarily procured; and that,  
First, by long and frequent committing of sin: 
b Neh. 9 29.  acts increase habits, and indispose the subject to receive contrary habits: thus the heart becomes like the high way, so hardened by the often passage of sin, that no seed will enter. 
c Mat. 13. 4.   
Secondly, by long standing out under the means of grace: like the Tortoise which floats so long upon the water, until the 
Plin.  beams of the Sun have hardened its shell that it cannot sink, so living long in sin under the Sunshine of the Gospel, the heart becomes so hardened that it cannot repent. 
d Rom. ●5.   
This hardness is partly also penal, and judicial: The Lord for their sins, so many, and so long continued in, and for refusing of grace offered in the means, in his just judgement gives men up to Satan, and to their own hearts lusts, letting them lose upon them, and so their hearts become fully obdurate.  
This is the nature of their sin, but in what degree and how generally spread, we cannot exactly determine.  
Secondly, the judgement denounced, is set down in a metaphorical expression, and implies that the Lord was ready by some severe judgement to consume that people; his anger grown hot even to fury, like an enraged Lion, ready to tear to pieces and consume.  
From the sin and punishment, the doctrine which ariseth is this.  
Doctr. 4 That obstinacy in great and grievous sins, under effectual means, is usually the immediate forerunner of ruin: it is a token that the Lords anger is hot against a Nation, and ready to break in upon it by some consuming judgement.  
I desire to instance in an example or two. In the 13. of Jeremiah 
Jer. 13.  by a linen girdle hid at the river Euphrates until, it was rotten, 
Ver. 10.  the Prophet shows that the Lord would cast the State out of his sight until it was consumed, verse 10. Now because they presumed of safety, that either through the wisdom of their State, or at least that by their cunning, each private person would make some shift for himself, therefore he tells them that they should be like drunken men, 
a Ver. 12, 13.  sottish, and staggering to and fro in their resolutions, not knowing what to pitch upon for their safety. And because they presumed of their power, 
b Vers. 14.  he tells them that they were to God but as a pot in the hand of the potter, soon broken to pieces by him; yea the Lord will cause them one to dash against another, one to plunder and kill another. And because they expected foreign help from Egypt, he tells them 
c Vers. 16.  that it should be darkness unto them, and should rather increase then abate their misery. Now at the ver. 15. 16. he exhorts them to repentance as the most proper remedy to prevent all, do not proudly despise 
(d) Vers. 15. 16  the Lords threatening; but humble yourselves, and by repentance give God the glory of his truth, justice, and power, which by your sins you have impeached: But ver. 17. 
e Vers. 17.  if ye will not hear this, but proudly despise this admonition, and stand out under the means of grace; surely though ye be the Lords own people, 
2 Chro. 36. 17.  yet ye shall be carried away captives; and he speaks in the present-tence, to note unto them the certainty of the event, that it was as sure to come to pass as if done already; the particulars of the judgement is more largely set down, 2 Chro. 36. 17.  
First, the sword of the Chaldeans should come and waste their country: and not only so, but they that escape the Sword shall lose their liberties, which they did enjoy, and be made captives and slaves to a strange King; and (which was worst of all) with their liberties they should lose their Religion too, and be carried into Babylon.  
Another example we have in the 11. of Matthew, Capernaum had 
Matth. 11. 29.  so many outward and spiritual privileges, that it was said to be lift up to heaven; for riches and honour, it was the chief city in that Province, and for spiritual privileges, there was the seat of the Messiah, the place of his habitation, there he wrought many wonderful miracles, and preached many excellent Sermons: such effectual means, that might have moved even the stony hearted Sodomites if they had been alive: yet such was capernaum's obstinacy, that all these Sermons, mercies, miracles, wrought not upon this City; and therefore saith our Saviour, this City that by pride and prosperity is so lifted up, shall be brought full low, and so (as Histories report) it was overthrown, of this great City, nothing there remaining but two or three poor fisher-men's Cottages.  
Reas. 1 The reasons are two: First, because obstinacy is the full height of sin and its full measure. First, as obstinacy is the greatest aggravation of sin, and maketh our sins great in God's account, and most provoking, as carrying with it great unthankfulness to God, contempt of the means of grace and of God, and of all the good offered to us in the means. So secondly, it causeth a real increase of sin; the heart like a Castle resisting the Spirits assault upon it in the ordinances, corruption within gathers strength: the flame of sin if not blown quite out by the Spirit in the ordinances increaseth accidentally by the blowing of it bacl: Now all sin like poison is of a destructive nature, though it not always actually kills through want of measure; now when it is grown to the full, than it usually destroys: So when the Amorites wickedness was full, the Lord cast them out. 
Gen. 15. 15: Reas. 2.   
A second reason is, because it makes a people incorrigible, and so brings them into a remediless condition; the Lord for a time at the entreaty of the dressers did forbear the Jewish state, that barren Figtree, but it was to try if the digging or dunging of an evangelical ministry would produce a reformation, but when it continued unfruitful, it was by Titus and Vespasian hewn down; and Solomon saith 
b Prov. 29. 1  that such as harden their hearts under frequent reproofs, under effectual means, shall be destroyed, broken to pieces as a stone with an hammer (as the word signifies) because they are in themselves remediless; although indeed there is a remedy in itself, namely God's mercy in Christ upon their repentance, yet none to the obstinate, because he wilfully rejecteth the remedy: indeed the prayers of God's people may keep off a temporal judgement for a time, (as anon we shall show) but the Lords forbearance will but make way for a heavier judgement in the end if they continue obstinate.  
For application: If obstinacy in sin provoketh the wrath of God against a people, and hastens its ruin, then certainly repentance is the proper remedy to appease the wrath of God, and save from ruin. But this duty having been often taught and pressed, in this honourable Auditory, I shall pass over: and proceed to another observation.  
In the first place therefore observe, the exception of Moses out of this threatening here employed, with this gracious promise here expressed, I will make of thee a mighty Nation, Efficiam ut ex te gens oriatur magna, vel praeficiam te genti multo majori, (so the Chaldee Paraphrase hath it) that either the Lord would raise him up a people, out of the loins of Moses, or else give him the Princedom over some other nation: How ever it be, the Lord here promiseth not only to save his person, but to raise his house: and the like promise upon the like occasion the Lord made unto him, Numb. 14. 12. Whence we infer 
Numb. 14. 12.  this proposition.  
In all the combustions and devastations wherewith the kingdoms of the earth are shaken, as it is the Lords care to keep his Church on foot, so also to preserve every of his servants persons, and to recompense their outward losses.  
This general falleth into three particulars.  
First, The Lord will certainly keep his Church on foot so long as the world endures: No sooner had the Lord a thought of destroying this people, but he presently resolves upon another, for the Lord loves the gates of Zion more than all the dwellings of Jacob, 
a Psal 87. 2.  he delighteth more in his Church then in all other societies: and he upholds the world, keeps off judgements, bestows many blessings for the Church's sake 
b Isa. 19 24. ; if his Church should fail, the world would fall to ruin.  
Indeed it is not tied to any certaineplace, but is in the world like a ship in the Sea, driven from place to place, but still in the Sea.  
Neither doth it at all times continue, the same degree of outward splendours but like the Moon, not always alike visible, yea sometimes scarce discernible, yet still in the heavens; and therefore howsoever Satan and his instruments by cruelty, and subtlety, endeavour the Church's ruin; yet all the power and policy of hell shall never so fare prevail, as utterly to destroy it; 
d Matth. 16. 18.  sooner may they pull the Sun out of the Firmament than the Church out of the world, and when the Lord destroys the rebellious multitude, he will not utterly destroy the house of Jacob 
e Amos 9 8. .  
Secondly, When the Lord destroys a sinful nation, he will preserve his own people, he will not destroy the righteous with the wicked 
f Gen. 18. 23 : though he tosseth the people and sifteth them, as Wheat in a Sieve, though he scattereth the wicked, and like dust they are blown away by the wind of his wrath, yet not a grain of his Wheat shall be lost 
g Amos 9 8, 9 ; he will either keep them out of the furnace, or preserve them in it, he will either save them from the judgement itself, or from the evil of it, that it shall not hurt them; one way or other he will be an hiding place 
a Isay 32. 2. Isay 8. 14.  and a Sanctuary to his own servants: as here he promiseth to save his servant Moses, so this unchangeable God, with whom is no respect of persons, will doubtless do the like for them.  
Thirdly, he will not only save their persons, but also recompense their losses; if Moses lose his principality God will give him another; it shall be the raising, not the overthrow of his house; if any of God's servants shall, with Amaziah, be troubled for loss of their offices, lands, revenues, or money, as he for his hundred talents 
c 2 Chro. 25. 9 ; the answer of the man of God may satisfy him; Is not the Lord able to give thee more than this?  
First, for losses voluntary; have you willingly laid out much for Christ in the service of the Church and State? remember how God dealt with Abraham, 
d Heb. 11. 8.  he in obedience to God, and for his sake left his native country, & all he had; and yet was no loser, for the Lord recompensed his loss, and gave him a better for it.  
Secondly, for losses castigatory; consider how God dealt with Job, he was plundered by the Chaldeans at one time, and by the Sabeans at another; even quite undone, yet the Lord raised him up to a greater estate than ever 
e Job 42. 1● ?  
Use. Now therefore God's people have cause to be well contented, & to suffer with patience the spoiling of their goods, not only upon this ground, that they shall have in heaven, a better and an enduring substance 
f Heb. 10. 34 . But also even in this life they shall have an hundred fold 
g Mark 10. 30. ; Not only that which is equivalent in spiritual graces, but also even in outward things; so fare as shall be for their spiritual good. They shall be no losers, as our Saviour promiseth, that in all the troubles that were to come upon the world, they should not be an hair the worse 
h Luk. 21. 12 : The rivers empty themselves into the Sea, and the Sea fills all their channels again, and so will the Lord return bacl whatsoever his servants lay out upon him, nay they shall be gainers, they scatter and are the more increased 
i Prov. 11. 24. .  
Now we are come to the last point. The Lord's intimation of the remedy, let me alone that, etc. which how howsoever it seemeth to be a prevention of Moses his mediation, yet as Augustine 
Non pracipiendo, sed monendo et exprimendo quid illum a supplicio revocet. Aug. in Exo. q. 149.  well observes, the words do not carry in them a prohibition of Moses praying, but an intimation of the remedy that would stay his hand from destroying; and an indirect encouragement to the use of this remedy of prayer for them, whetting his desires, and blowing bacl the flame to make it burn the faster; and this use Moses made of it; for in the next Verse we find him earnestly praying and mediating for them; so that from hence this truth naturally ariseth;  Doctr. 6 That the fervent prayers of God's people are the most effectual means to save a stiffnecked people from present ruin. 
This here the Lord intimates, and the event proved it so; for upon the earnest prayer of Moses we find, Verse 14. that the Lord changed his mind from the evil he intended against them 
a Exod. 32. 14. , and which he had brought upon them, had not Moses stood in the gap 
b Psal. 106. 23. .  
We read that the prayers of the Church did great things on the behalf of Peter 
c Act. 12. 5, 6, etc. , broke open the prison doors, made his chains fall off, made the Iron gate fly open of its own accord, and so removed all obstacles that might hinder his enlargement; I confess here were the prayers of many for one, & so the less wonder: but we may read of Jacob 
d Hos. 12. 4.  that when his brother came against him with an army, he alone by his prayers and tears so prevailed with God that he obtained a glorious victory, not conquering the Army, but overcoming his brother's heart, that all ended in 
Gen. 32. 24. & 33 4.  brotherly compliments, & expressions of love in a sweet agreement.  
We find one Lot prevailing for a whole City 
f Gen. 19 20. , and Abraham for five Cities 
g Gen. 18. 32. , and Deborah by her prayers trod down the Church's enemies 
h Jud. 5. 21. : And if fasting and prayer will cast out Devils, why not the Church's enemies 
i Mat. 17. 21 ? and if the prayer of faith will save a sick person from the natural death 
k jam. 5. 15. , why not a sick dying State from a civil death?  
And yet howsoever the prayers of God's people are effectual means, yet have we no certain assurance that they shall actually save such a stiffnecked people from ruin; and therefore we find the promises made to encourage men to seek the Lord in a time of public danger, for such a people, to be set down in a doubtful manner with an (if) in respect of the contingency of the event: if God will think upon us that we perish not 
l Jona. 1. 6. , and who knoweth if God will turn from his fierce wrath that we perish not 
m Jona. 3. 9 Jo. 2. 14. ?  
For first, their prayers may be so faulty in the manner, that they may become vain and fruitless performances 
n Isa. 1. 13. ; and Saint James tells us that oftentimes the cause why men are not successful in their designs, is either because they sought not God by prayer, or failed in the manner, Ye have not because ye ask amiss 
o jam. 4; 2, 3. .  
Or secondly, the sins of a Nation may be so great in themselves, and so aggravated, and the Lord so wearied in repenting 
p jer. 15. 6. , in often calling bacl his anger, and reversing his sentence that had gone out against them, that he peremptorily resolves to repent no more: yea though Daniel, Noah, and Joab, though holy men should entreat for them, yet shall they save but their own souls 
q Ezek. 14. 14▪ .  
Or thirdly, the safety of a Nation is but a temporal blessing, though a great one, and we have no absolute promise to obtain them by our prayers: indeed spiritual mercies are bona absoluta, and bona bonum habentem facientia, they are ever good to him that hath them, and therefore we have an absolute promise to speed in our 
Mat. 7. 11. Luke 11. 13.  prayers for them: he will never deny things truly good to them that ask. But outward blessings are only bona respectiva, good in reference to certain ends, sometimes by accident they make the possessor worse, and sometimes the denial of an outward mercy makes way for a greater; and so oftentimes it comes to pass that negando accipimus, we receive a mercy in God's denial, we may have the end of our prayer in the denial of the form.  
Howsoever yet the prayers of God's people are the proper remedy to save a stiffnecked people that will not repent, it is all that can be done for them.  
For first, it is the most effectual means to appease the wrath of 
1 Sam. 25. 24. 32.  God, and to stay him from destroying: as Abigails humble entreaty prevailed with David.  
Secondly, it is certain that if prayer like Noah's Dove, be sent forth, it shall never return without an Olive branch, either with tidings of an abatement of the general deluge, for the common good: or at least it shall return with much comfort and peace into your petitioner bosom. 
Psal. 35. 19   
And thirdly, as nothing without it can save such a stiffnecked Nation, so if any thing will do it, the prayers of God's people will, and therefore the effectual prayers of God's people should be procured in a time of danger: as the Mariners did Jonahs' 
Jon. 1. 6.  in the storm, and the Ninivites cried mightily when their City 
Jon. 3. 9  was in danger, though but upon this ground, Who knoweth what the Lord may do?  
Outward means indeed are not to be neglected: as we must not idolise the means, in trusting in them; so neither tempt God in neglecting of them.  
Sometimes indeed the Lord will do the work by his own immediate 
2 Chro. 20. 17.  hand, than the people are to stand still and see the salvation of God: But ordinarily the arm of the Lord works by the hand of Moses, 
Isa. 63. 12.  all that is in our power must be done by us; our Saviour told his Disciples, that howsoever whiles he was personally present with them, he did miraculously provide for their sustentation, 
Luke 22. 36.  and protection without scrip or sword, and they found no want of these means: yet after his ascension, they must use ordinary means, a scrip and a sword must be procured, yea, than a sword more necessary than a coat, sell thy coat and buy a sword. In saving 
Jon. 1. 6. vers. 5. 13.  the Ship in that tempest in the first of Jonah, as they were praying and crying to the Deity for help, so they spared neither cost nor pains to help themselves, they rowed hard, vers. 5. and threw out their goods, vers. 15. And when enraged Esau came 
Hos. 12. 4. Gen. 32. etc. 34. 1.  with an army against his brother Jacob and his family: as Jacob wrestled with God by his tears and prayers, so withal he used prudent and submissive endeavours for a pacification.  
There must be a concurrence of three things to make prayer effectual to save a Nation from ruin.  
1. The persons praying must be holy men, such as Moses was: for, first such only can pray in a spiritual manner, as having the spiritual gift of prayer: culinary fire is in every house, but the element of fire is so rare, that it is a question whether there be any such thing existent or no: so the natural gift of prayer is very common, that is, such a praying faculty, as a natural man may acquire or have by natural means, as quickness of wit, strength of memory, elocution, and exercise in the word and prayer. But spiritual prayer the breathing up of holy and spiritual desires, whether for outward or spiritual mercies, yet always for spiritual ends; this fire comes from Heaven, this spiritual gift of prayer comes from the Spirit of grace, that doth disponere and excitare, giving 
Zac. 12. 10.  both the habit and the act of prayer; the power to pray, and actuates that power: it brings into the soul the fuel of holy desires, and enkindles them also, and sets then a burning. Secondly, as holy men only can pray in a spiritual manner, so their prayers only are prevalent; for in a sense they are the prayers of 
Rom. 8. 27.  Christ, indicted by his Spirit, put up in his name, and presented by his mediation, so that when such men pray, Christ in his members prays and prevails.  
2. They must be such prayers as Moses his prayers were, earnest 
Vers. 10, 11, 12, 13.  strive and wrestlings with God.  
First, from an heart touched with a deep sense of our wants; we should offer up prayers and supplications with strong cries and 
Heb. 5 7. Rom. 8. 26.  tears, as our Saviour did in the days of his flesh; with sighs and groans unutterable, earnest ejaculations, like darts shot up to Heaven, out of an affectionate heart; our spirits in their desires, like Noah's Ark, should rise the higher, as the waters grow deeper, and the floods greater: so we find that Christ prayed the more earnestly, when in that bitter agony; formal cold prayers, like 
Luke. 22. 36.  Caesar's heartless Sacrifice, will not profit us, nor find acceptance with God: painted fire as it hath no heat, so it is of no use: it is an argument that we disesteem and undervalue a mercy, when we conceive such cold prayers to be fit means to procure it.  
Secondly, our prayers must be argumentative, persuasive entreaties; pressing the Lord with arguments: we must plead with God, and reason the matter with him, by reverend expostulations: the Lord is well pleased to be reasoned withal by such as are reform 
Isa. 1. 16. 17.  and washed, especially in his own language: indeed we can plead nothing that is in us to move the Lord to mercy; but what is in his nature, his Christ, his promises: we have many examples of this kind of prayer in Scripture, as it is acceptable to God, so very prevalent with him: as here we find that Moses thus prayed and prevailed, vers. 14. 
Exod. 32. 14.   
Thirdly, as Moses in his, so we in our prayers, should not only strive against the present outward judgement, but especially against the power and guilt of sin, that cause the judgement: so did Moses here as we see, vers. 31, 32. he confesseth and bewaileth 
Ex. 32. 31, 32.  their sin, and cries unto the Lord for pardon of it, that so the Nation might be every whit whole. We ought not only to 
joh. 7. 23.  strive against the plague without, but against the plague of the heart: not only against wars and contentions, but against pride, 
1 King. 8. 38.  covetousness, ambition, and such other lusts of the heart, from 
jam. 4. 1. Prov. 13. 10.  whence they come.  
We should not only as Surgeons look at the outward wound of the Kingdom, and seek the cure of that by outward applications, but like the Physician, look into the causes of these evils, and labour to procure a remedy for those inward distempers, whence the outward do spring.  
If we have not the evils removed that provoke the wrath of God, by a through reformation, as well as the outward judgement: if by true repentance peace be not made with God as well as an outward peace in the Kingdom, surely though the outward evils be cut off, yet like Sampsons' hair, they will grow again; if we cut off only the branches, the root will sprout again.  
Now therefore such prayers as Moses used, by such men as Moses was, and in such an order as Moses did, are most effectual means to save a sinful Nation in time of the greatest danger.  
Now the reasons why such prayers are so effectual for the saving of a Kingdom in danger, are three.  
Reas. 1 First, because prayer deals with God and inclines him to favour and pity a people: now it is God that wounds and heals, spoils and saves: he raiseth the storm, and calms it again: 
Hos. 6. 1.  judgements like the Centurion's servants, go and come at his command: and therefore if we be troubled and arrested by judgements for the debt of our sins, it is proper to make our peace with God, and agree with the Creditor, no matter for the Sergeant: if Dogs fly upon us, it is most proper to speak to their Master to call them off, who first set them on.  
And howsoever prayer cannot change, or cause God to alter his eternal unchangeable decree, yet it causeth him to recall his present sentence, that is gone out against a people: mutat sententiam, 
Greg. mor. l. 2. c. 24.  non decretum, saith Greg.  
And indeed God's eternal decree takes in the means as well as the end: so that according to God's decree when his sentence of ruin is gone out against a Nation, prayer and other means fall in, to hinder execution: and so his decree stands, the present sentence only falls, as we see in the case of Hezechiah, the Ninivites, and the Israelites here in my text.  
Reas. 2 Secondly, because prayer works on men's own hearts, and makes them fit for, and capable of a mercy: and indeed for the Lord to bestow a mercy on a people, before they are fit for it, were to put new wine into old bottles, the mercy is lost, and the receiver 
Matth. 9 17.  hurt by it: therefore the Lord is ready to bestow mercies, and waits until we are ready to receive them. God is as ready to give 
Isa. 30. 18.  mercies as a woman's breasts to give milk, he waits but for our drawing: Now prayer draws the hearts of men nearer to God, and so puts them into a posture fit for mercies: it draws down fitness from God, it empties the heart of self, and takes in more of God, and when prayer brings a mercy from Heaven it fits a man in thankfulness, by an holy use of it, to send it bacl thither again: as Hanna, when by prayer she had obtained a son of the 
1 Sam. 1. 28.  Lord, she gave him to the Lord again.  
Reas. 3 Thirdly, because prayer carries God along with the means, and causeth him to cooperate: howsoever secondary causes have their causality and efficiency put into them by God with their forms in their first creation, yet there must be a concurrence of the first cause to make them put forth their strength, and actually to effect things: and therefore second causes and means, as the King 
2 King. 6. 26.  of Israel told the woman, cannot help, if the Lord do not concur. What can the pipe do if the spring deny it water? The Lord doth sometime suspend the power of means, sometimes enlarge it above its natural pitch, as it seems good unto him: if the Lord cooperate with the means, how weak soever, they shall do the 
1 Sam. 14. 6. Rom. 8. 31. Jud. 7. 20.  work: The sword of Gedeon shall do great things, if the sword of the Lord goes with it.  
Now prayer carries God into the Army, and engageth him in a just war to take his people's part, and to fight with them and for them, as we shall show anon. And therefore when the inhabitants of Jerusalem were making fortifications, and warlike preparations against their enemies, the Prophet blames them for not looking up to God in the means, and the Lord calls them to add fasting and other spiritual fortifications to their outward, to 
Isay 22. 11, 12.  make them effectual.  
Before I come to Application, I desire to answer two questions.  
1. Whether the cries and prayers of wicked men can avail any thing, either for themselves or others.  
2. How the prayers of some can be available for others, especially being absent.  
To which questions that I may give the more satisfying answer, I desire to premise certain distinctions.  
1. Crying is taken two ways. 


1. Properly, for the putting up of a petition or prayer.  
2. Improperly, for the expression of the 
1. Distinct.  creatures misery by the moan and cry that it makes.     
Now indeed, the cry and moan of the creature often moves the Lord in mercy to secure it: as the cry and moan of the babe, (though it makes no formal request) maketh the mother's bowels to yearn with compassion towards it, and to secure it: so the Lords mercy being over all his works 
a Psal. 145. 9 , exceeding great, and extended to all his creatures, his mercy is drawn forth to secure them at the sight of their misery: and thus he is said to hear the cry of the Ravens 
b Psal. 147. 9 , because he is moved to relieve this poor creature in its misery. So Psal. 78. 
c Psal. 78. 34 35, 36, 37, 38.  when the wicked were in distress and earnestly cried to the Lord, though their heart was not upright with him, yet the Lord in mercy called bacl his anger, and destroyed them not: Now the Lord did not this in answer to their prayers, but as an act of mercy at the sight of their misery, expressed by their cries.  
The question than is, touching wicked men's prayers and cries properly taken. Concerning them take another distinction.  
Prayer may be taken, 


1. Strictly, for the putting up of a formal request or petition to God. 
2. Distinct.   
2. Largely, for the exercise of prayer in its ordinary use.     
Now the exercise of prayer by reason of many divine truths inserted in it, as confessions of sins, declarations of God's nature and promises, and pressed as arguments, if not to move the Lord, yet to move our own hearts, all which truths being reflected bacl upon the soul, may possibly, through a concurrence of God's spirit, beget faith, bring the soul into frame, yea it may become unto the speaker and hearers a converting ordinance, and so make a man capable of mercies, and thus the prayers even of wicked men may be available to the speaker and hearer, whether good or bad, by way of causation.  
But secondly for prayer properly and strictly taken for the putting up of desires to God, by way of petition, a wicked man hath no promise to ground his hope of prevailing upon, as anon I shall more clearly show. In the mean time consider of another distinction, and it runs thus.  
Prayer is to be considered, and is available 3. ways. 


1. As it is a Petition put up to God, and so it avails 
3. Distinct.  via impetrationis, by way of impetration.  
2. As it is an exercise of the soul, and of the graces in it, whether common or saving, and so it avails via causationis, by way of causation.  
3. As it is a commanded duty, and a principal part of God's service, wherein we give God the glory of his omniscience, mercy, power and wisdom; and so it avails via retributionis, by way of retribution.     
Indeed the benefits which God bestoweth upon men, in reference to their works, whether formally good, or materially only, are properly called Gods gifts, as coming from him, by free donation, and are termed rewards not properly, but only analogically, as being given secundum non propter opera, not for but only according to our works 
a Rom. 2. 5. .  
In the fourth place, Prayer being taken as a means of procuring spiritual and outward blessings,  
Is to be considered two ways. 


First, in the natural use; and so it is a natural 
4. Distinct.  man's means.  
Secondly, in the spiritual use; and so it is a spiritual man's means.     
Media or means are so called because in the midst between can and can not, God hath appointed us in the use of such means as we can, to seek to him, for what we can not.  
Now a spiritual man's means is praying in faith, in a spiritual manner, that is appointed him to use as means, for procurement of what he wants.  
But a natural man's means, appointed him, to use as means, is not praying in faith in a spiritual manner (for that he cannot do) but the natural work of prayer only, such prayer as a natural man can use.  
Flying in the air is not a man's means of coming to a place, that is a Birds means, but going or riding is a man's means: spiritual prayer is a holy man's means, natural praying is the means of a natural man.  
Indeed, the spiritual use of prayer is enjoined as a duty, which though he cannot perform, yet ought he to desire and labour after; only the natural work of prayer is required of him as a means of procurement of what he wants.  
Now a natural man, though he be not sure to speed, yet ought he to wait for God in the way of his judgements: 
a Isay 26. 8.  his ordinances are his walk wherein often he is, and possibly may be found: and therefore such means are to be used even of natural men: as we may see Ezek. 36. where the Lord having promised justification, sanctification, and withal divers outward blessings, at last he 
Ezek. 36. 37.  adds, Vers. 37. Yet I will be sought unto that I may do it unto them: and therefore Daniel 9 
c Dan. 4. 13. Hos. 5. 4.  complaines, that they did not so much as pray that they might turn unto God. Indeed, spiritual prayer is conditio subsequent, and follows our conversion, but the natural work of prayer is conditio antecedens, and may and aught to go before it: And for the efficacy of a natural man's prayer, I shall endeavour presently to show it in my answer to the first question propounded concerning the efficacy of the prayers of wicked men.  
My answer to that first question I present unto you thus. 
1. Quest.   
First, Prayer considered as a duty, must be performed even of wicked men, as being good in itself, though by accident turned into sin 
d Psal. 107. 7 , and howsoever not being made in faith, it cannot please God, 
e Heb. 11. 6.  in such sort as holy men's do, yet being good for the substance of the duty, giving God the glory of sundry of his attributes, it may perhaps avail for procurement of a temporal blessing by way of retribution: as the Pharisees prayers had thereward of men's praises 
a Matth 6. 5. : And so Ahabs humiliation, and the Ninivites repentance procured a delay of temporal judgements.  
Secondly, a wicked man's prayer considered as an exercise of the soul, and of some common graces that are in it, and especially argumentative prayer may perhaps avail, through the help of God's spirit by way of causation, bringing his soul into a better frame, and so making it capable of spiritual and outward blessings.  
But thirdly, a wicked man's prayer considered as a petition put up to God, we cannot say it will avail by way of impetration. 
1. Sort.   
Indeed, there are two sorts of wicked men. First, such as do what they can in breaking off the outward practice of sin, and do carefully perform the natural work of prayer, and do what a natural man can, in the use of means, howsoever they cannot ground their hopes of prevailing upon any promise, and so upon God's faithfulness, as being out of Christ, and therefore cannot pray with assurance of prevailing: yet they may ground their hope of prevailing upon the mercy of a gracious God, waiting on God in the way of his ordinances, in hope that God in mercy will do something for poor creatures; Who knoweth what God may do? The Ninivites went upon this ground, and it fell out happily, the City was spared.  
There is a second sort of wicked men that securely live in their 
2. Sort.  sins, following the sway of their lusts, and continuing in actual rebellion against him, & yet in their extremity do cry unto the Lord for secure: as for these, the Lord threatens, that though they cried earnestly to God 
b Mic. 3. 4. , and were frequent in the use of prayer, making many prayers 
c Isay 1. 15, 16. , yet the Lord will not hear them, he will throw away their petitions, as being an abomination unto him 
d Prov. 28 9 .  
For answer to the second question, how fare forth the prayer 
2. Quest.  of some may be available for others, especially being absent; I say;  
1. Sometimes the thing prayed for, is not merely another's, 
1. Case.  and that in two cases.  
First, love may so unite the heart of one to the other, that like Hypocrates Twins they laugh and weep together, and sympathise each in others condition, that in succouring the one, mercy is showed to both.  
Secondly, they may be sharers in the same ship, as Jonah and the passengers with him: or as members of the same Commonwealth, in a common danger; all in the same condition, stand or fall togther; in this case also he that prays against a public calamity, or for a public benefit, prays for himself as well as for others: and so necessarily many reap the fruit of the prayers of some.  
2. In case the prayer be merely for others, then, first, by way 
2. Case.  of causation the prayer of some cannot profit others that are absent: for in the production of effects, there must be between the 
Contactus realis vel virtualis.  agent and the object, a real, or at least a virtual closing.  
Nor secondly, the prayer of some cannot profit others by way of retribution, whether absent or present, for every one shall reap the fruit of his own work.  
But thirdly, the prayer of some may prevail for others, though absent, by way of impetration: Either first in respect of the prevalency of importunity set forth in that parable of the Widow's 
(a) Luke 18. 5. 7.  overcoming the unjust judge, Luke 18. 5. 7. or else secondly upon God's purpose and promise of good unto others, upon condition of his servants prayers; it being the Lords will that the prayers of his servants should give vent to his mercies, that they may flow from God, as water from a full spring upon the thirsty ground: as also it being the Lords purpose to grace his servants, in gratifying great Kings and Kingdoms upon their prayers, as he did Abimelecb upon the prayer of Abraham 
b Gen. 20. 7. 17. , and Pharaoh and his kingdom upon the prayer of Moses 
c Exod. 8. 28. 29. .  
Now the prayers that are useful for the saving of a Nation from ruin are of two sorts; First, the prayers of the Nation itself; Secondly, of Gods own people for the nation.  
First, the prayers of the nation itself, which also are twofold; first of the representative body of a nation: for as the proper acts of those organs, which by nature's deputation, are appointed for performance of those Acts, for the good of the whole body, as namely of the eye in seeing, the tongue in speaking, the ear in hearing, etc. the acts I say of those parts are the Acts of the whole man 
a Totus homo videt etc. non totum hominis. ; so the acts of the representative body of a nation, not only acts civil, but sacred, even their heart breaking and repenting prayers offered up for a nation in the name of the whole, and that with their if not actual, yet virtual consent; surely these acts interpretatively are the acts of the nation, and therefore in and by them, the nation prayeth. Secondly, the prayers of the essential body of a nation: when a kingdom in all its parts, if not all or the most men in it universally, yet generally, all sorts, of all degrees, in all places, like the Kingdom of Nineveh upon the preaching of Jonah, and command of authority 
b John 3. 5. 6, 7. 10. , shall be up in prayer, fasting, weeping, reforming, and crying unto the Lord, there were then great hope of an happy issue, because the nation prayeth.  
Now these national humiliations and prayers, as the Lord prescribes them as means to save a nation, Isa. 22. 12. So have they 
Isay 22. 12. 2 Chro. 20. Jonah 3.  been always, performed with great success, as we see in the Ninivites, Jehoshaphat and others.  
The second sort of prayers available for the procurement of a nations safety, are the prayers of Gods own faithful people for the nation: for though they are very few, yet their prayers are exceeding prevalent for that purpose (as hath been showed) in so much that it is noted as a wonder, that seldom happens, that the prayers of Daniel, Noah and Job, such holy men, should avail but for the safety of their own lives 
d Ezek. 14. 20. .  
Now their prayers are two ways considerable, either as the petitioners are, 


First, dispersed in sundry places.  
Secondly, congregated in assemblies.     
First, as they are scattered here and there throughout the kingdom, and so though divided in place, yet as lines from every part of the circumference round about, do all meet in the centre, and as Stars every where round in the heavens do meet in their influences, and work strongly on the earth, so the hearty prayers of God's people from all parts of the Kingdom agreeing in the same request, with one heart do all meet at the throne of grace, and work strongly there.  
Secondly, the prayers of holy men are considerable, as they are conjoined in congregations, with one heart and mouth to seek the Lord for a nation: for, as a bundle of sticks being cast on the fire, one stick sets another a burning until all's on a flame, and as Saul among the prophets prophesied also 
a 1 Sam. 19 23. ; so in a congregation, the zeal of some provokes many, and sets their hearts a burning: & surely the prayers of a Congregation are most prevalent; for if the prayer of one righteous man avails much 
b Jam. 5. 1●. , and a threefold cord not easily broken, united strength, the joint prayers of many must needs be much more effectual; if when two or three godly men shall agree upon a request and send up their joint petition to heaven, it shall be granted, as our Saviour hath promised 
c Matth. 18. 19 , how much more shall the joint petition of hundreds of holy men in a Congregation?  
Object. But you will object, indeed If our Congregations did consist only of Saints, their prayers would be very prevalent, but alas it is otherwise with us.  
Answ. I answer, that it is true, that the prayers of such a Congregation is exceeding prevalent: And yet we find Joel 2. and Jona. 3. that in a time of public danger, they should gather a Congregation 
Joel. 2. 15, 16.  and call an Assembly of all sorts and ages, yea sucking children not 
Jon. 3. 5. 7.  excluded to seek the Lord: and at▪ Ninive we find that even the brute creatures did bear a part in the Fast. For howsoever, (as hath been showed) only Gods servants can ground their hopes upon a promise: yet all that stand not in open rebellion against God, can ground their hopes upon the mercy of a gracious God as the Ninivites did.  
Yea, brute creatures, and poor babes, that cannot put up a formal prayer, yet their moan and cry, as being all lost in the common calamity, may move the Lord to mercy, (as we have showed) and we accordingly find that the moan of the one hundred and 
Jon. 4. 11.  twenty thousand infants of Ninive; yea, of the cattle, did much move the Lord to pity.  
From this Doctrine we may infer two corollaries.  
First, when the Lord intends to save a Nation, he draws up 
Corol. 1.  the hearts, at least of his own people, to seek it: as when he intends a shower to the earth, he draws up the vapours, and fills his bottles, so when he intends to refresh a people with a shower of mercies, he not only gives to a competent number the spirit of prayer, but draweth out their hearts in the actual performance of 
jer. 29. 10. 12, 13, 14.  the duty. As we may see, Jer. 29. by comparing the 10. 12, 13, 14. verses together, that when the time approached which the Lord intended for the deliverance of his Church out of captivity, than he caused the earnest prayers of his people to fall in, as the means to effect it: then (saith the text) shall they pray and cry to the Lord with all their hearts; and thereupon the Lord was found of them, and turned away their captivity.  
Secondly, when the Lord intends to destroy a people, he so carrieth 
Corol. 2.  things about in his providence, that his people's prayers shall be wanting. We find Jer. 7. that when the Lord by an irrevocable 
jer. 7. 14, 15, 16.  decree had determined the destruction of the Jewish State, he prohibits his Prophets praying for them. Where there is upon good ground a total despair of a thing, there will, yea and aught to be a total recess, and falling off from use of means to effect a thing in itself, and in our apprehension, not feceable. And therefore the Creator's decree, being either by the event, or by his revelation, made certainly known, the creature must submit: the Prophet, though his heart was much set upon that State, 
jer. 13. 17.  yet must not struggle against the known will of God. Now howsoever we have no such prohibition; the Lords decree being hidden from us, so long as a Nation hath being, we ought not to cease praying: yet when the Lord intendeth the ruin of a Nation, either the Lord takes away his Lots into his mountain, and leaves not any considerable number of holy men, morally none, not a man to stand in the gap: or he takes off the hearts of his people, 
Ezek. 22. 30. jon. 1. 6. Luke 18. 1.  and suffers them, as he did Jonah, to be asleep when the Ship is in greatest danger: or he lets the spirits of his people fall, as being discouraged, or weary, or withdraws the breathe of his Spirit in their hearts: and so prayer being gone, the gap is open, the judgement breaks in upon a Nation.  
And now for Use and Application.  
Use 1 1. This Doctrine teacheth us, that in a war, that side which hath the prayers of God's people, hath a great advantage, their prayers set up or pull down a side: it is not the falling in of the great multitude with swords and spears, (though yet this God useth as a means) but the unfeigned falling in of God's people with their prayers, and tears, that turns the scale: a few jacob's wrestling with God, can do more than a thousand of others: and spiritual weapons can do more than natural.  
Luther was wont to call the prayers of God's people, his great Ordnance; and a praying people are the horsemen, and the Chariots of Israel. In that famous battle against the Amalekites, the prayers 
Exod. 17. 11.  of Moses gave a sensible advantage to Israel's side, and indeed the victory. The bringing of the Ark into the host, put courage into 
1 Sam. 4. 5. 7, 8  the Israelites, in so much that they shouted for joy, but it struck a terror into the Philistims, they cried, O woe unto us! God is come into the host: effectual prayers bring God into an army, and carries him along with them, fight for them against their enemies.  
When Jonathan and his Armor-bearer were to set upon the Garrison 
1 Sam. 14. 6.  of the Philistims, Jonathan went upon this ground, that the success of a war or a battle depended not principally upon multitude of men, but upon God's cooperating with them: we are indeed the weaker side (saith he) but it is no matter for that, if God worketh with us: now we find vers. 45. he wrought with 
Verse 45.  God, doing his work, in a dependence upon him, and you see 
Vers. 14, 15, 16  what a great victory the Lord gave him.  
Use 2 Secondly, this Doctrine discovers unto us, that such as do oppose and seek to hinder the prayers of God's people for a Nation, are enemies unto it: for though perhaps ex intentione agentis, they seek not intentionally therein the Kingdom's ruin, yet exnatura rei, they do that which in its nature tends that way, they do with Samson, endeavour to pull away the Pillars that do uphold the State: they open the breaches, and seek the removal of them that stand in the gap, and so let in the wrath of God into our Land. 
Psal. 106. 23. Ezek. 22. 30.   
As the Pelican in seeking to blow out the fire, kindled about her young ones, with her wings, the flame thereby was increased, her wings burnt, and so became a prey: so these that by their persecution of God's people, and by their evil speeches, do seek to blow out this flame of zealous prayer in the Land, by their opposition, that fire will increase, and they procure their own ruin. For fire shall go out of the witnesses mouths, and consume 
Revel. 11. 5.  their adversaries.  
Use 3 In the third place it affords us a caveat, to beware that we do not mar this engine in the using: Prayer is indeed of great use, and of singular efficacy, to save a Nation in a time of danger: provided we use it not amiss, as Saint James speaketh. When 
jam. 4. 3.  men make many prayers, and yet their hands full of blood, when they 
Isa. 1. 15. Hos. 7. 14. jer. 3, 4, 5.  howl and cry, and yet rebel against God: they pray and yet grow worse and worse: thus an effectual means of saving a Nation, is marred in the using: and prayer to such a people, like the Ark among the Philistims, provokes the Lord's anger, and doth a people more 
1 Sam. 6.  hurt then good. We find in Isa. 58. that the people sought the Lord by a daily use of his ordinances, they drew near to God by 
Isa. 58.  an outward performance of them, in hearing, in fasting, and praying, as if they had been the most righteous Nation in the world, vers. 2. And they complain and expostulate with God, as if he 
Vers. 2.  had not dealt well with them in not regarding their Fasts, verse. 3. 
Vers. 3.   
Now therefore the Lord answers, it's true, fasting is a service that I require, as a most effectual means of safety in a time of danger. But (saith he) Is this the Fast that I have chosen? to hang 
Vers. 4. 5.  the head like a bulrush, with an outward show of humiliation, whiles the guste of God's wrath is over? to hang the head, and the heart not dejected? to pinch your bodies, and feed your lusts? to fast to strife and debate, and smite with the fist of wickedness? to fast and pray, and yet live in strife and oppression? surely such 
Vers. 4. Vers. 6. 7.  prayers will never be heard above. But saith the Lord, verse 6, 7. Fast and pray as ye ought to do, as the Lord hath prescribed; not so much with rend garments, with outward shows, (though even 
Jo. 2. 13:  this aught to be likewise) but come before the Lord with rent and wounded hearts, and broken bleeding spirits, for your own sins, and the sins of the Land: and with an unfeigned purpose of breaking off, of your own and others sins, by a through reformation, both personal and national. And then vers. 8, 9, 10, 
Vers. 8, 9, 10  ye shall soon have a gracious answer to your prayers from the Lord, and prosperity shall come like light after darkness, as the morning after a sad dark night of adversity: yea the Almighty 
Job 29. 4.  shall shine upon your Tabernacles, as in former times. Now therefore the same caveat which our Saviour gives for hearing, let me 
Luke 8. 18.  givee for praying, Take heed how ye pray.  
Use 4 In the fourth place, the consideration of the premises may show us what to think of the present condition of our Kingdom, and how the Lord intends to deal with us.  
If we look upon the face of the Kingdom, we cannot deny but the wickedness of the Land is very great, the sins great in themselves, universally spread, many ways aggravated, and people hardened by the refusal of grace offered in the means, and so like the Israelites a stiffnecked people, which is ground of fear.  
But then withal it cannot be denied, but that still we are the Lords flock, a true visible Church, having the true Religion professed among us, and that we have many of the true servants of God among us, for whose sake we have cause to hope that the Lord will spare the Nation.  
Again, we have indeed the form of godliness among us, and do draw near to God in praying, hearing, fasting, and in the use of all the ordinances, as if we were a most righteous Nation, which is matter of comfort.  
But withal there is a general want of the power, the soul, and the life of godliness, they pray and fast, and yet their hands full of blood, they pray, and yet grow worse and worse, this is matter of fear.  
Indeed our Ship is in jeopardy, the winds and waves very strong upon it: and some holy men (though I hope not many) not affected with it, no more than Jonah in the storm: the Amalekites are many and strong, our enemies that are risen up against us, are many and extremely enraged, which is matter of fear.  
But then we know they are Gods enemies as well as ours, and we have many holy men every where like Moses, mediating and interceding for us as Moses for Israel: like Abraham putting up prayer after prayer, as he for sinful Sodom: and with Jacob wrestling day and night with the Lord for us, which is ground of comfort.  
So that like Nabuchadnezzars image, we stand upon feet part of iron, and part of clay; staggering between hope and fear: we do not certainly know what the Lord will do. But for our comfort we find that the prayers of Moses reversed the Lords sentence gone out then against stiffnecked Israel, and we hope the like prayers may prevail for sinful England.  
Use 5 The fifth and last is a Use of exhortation, which is threefold. 
1. Part.   
1. To all men whatsoever, to stir them up to a twofold duty.  
First, that by true repentance they would gather themselves to seek the Lord: that they would labour to get into such a condition, that they might be able to do some good to themselves and others by their prayers. First, the Kingdom is in danger, and hath need of good men's prayers, perhaps there may want five 
Gen. 18. Ezek. ●●. 30.  of the Lords number, perhaps there may want but a man to stand in the gap, a few may turn the scale: If not, yet, secondly, thou shalt save thine own soul: at least thy prayer shall be with much comfort returned into thine own bosom: whereas if we do not get into a praying condition, What will ye do in the day of destruction, 
Psal. 35. 13.  whither will ye fly, and with whom will ye leave your glory? there 
Isa. 10. 3.  is no creature on earth to fly unto, or in whose hands we can safely deposit any thing that is dear unto us: now when we have no friends on earth, to have God an enemy too; to have our hearts shut up that we cannot pray, and heaven also that we cannot prevail, surely this condition is woeful. Now therefore we should labour for the Kingdom's sake, and our own, to get into a praying condition.  
But if you will not be persuaded to this, yet secondly be entreated at least thus fare; by all loving and respectful usage to give encouragement to holy men, to be much in prayer for the Land: the Persians were wont to give divine honour to the Sun, not so much because it was so glorious a creature, but because an instrument of so much good to the world, all creatures by its light & influence being preserved and refreshed: though we do not deify the public instruments of good to Church or State, yet good reason we should love and honour them, and especially those that are the servants of the most high God, who are a blessing in the midst of the earth: they have power to do great things, as being the friends 
Act. 16. 2. Isa. 19 29 Isa. 41. 8. Hos. 12. 3.  of God, and having a prevailing power with God. And therefore seeing their prayers like the prayers of Moses are so useful to the Church of God, good reason all should endeavour with Aaron and Hurr to keep up their hearts and hands in prayer.  
The second part of the exhortation is unto Gods own servants: earnestly to exhort them, as Mordecai did Esther 
a Esth. 4. 8. , to 
2. Part.  go to the King of heaven, as he to King Ahashuerosh, and make petition and supplication before him for themselves and the kingdom: So the Prophet Zephaniah 
b Zeph. 2. 3.  finding little hope of prevailing in his exhortation to repentance, in the two first Verses, at the third Verse he addresseth himself to Gods own people, and exhorteth them to seek the Lord, that if they could not prevail for the land, that yet themselves might be hid in the day of the Lords wrath: as you can see further into the kingdom's danger than others, by 
Prov. 22. 3. 2 Sam. 24. 16.  an eye of faith, seeing the sword stretched out over our Jerusalem ready to destroy it: so also you are near to the Lord, and have more interest in him, than Esther had with that Persian King; you have the gift of prayer, you have this powerful engine to effect great things: and shall there be a price in your hands, and not an heart to 
Prov. 17. 16. Isa. 62. 6, 7.  use it? God forbidden. Therefore give me leave to extend the Prophet Isays exhortation, Isay 62. 6. 7. principally intended to the Lords watchmen, unto all God's people, all ye that are mindful of the Lord, whether watchmen or people, keep not silence, give the Lord no rest, be instant with him day and night for 
jon. 1. 6.  our Jerusalem: and as the Shipmaster awakened Jonah, checked him for his security when the ship was in danger, and pressed him to call upon the Lord for the common safety: so our ship being in the like danger, let me exhort you to the same duty, and press my exhortation with the same argument, even earnestly to call upon God, if so be that the Lord will think upon us, that we perish not; and that you would entreat and plead with God for England as Moses here did for Israel.  
The third part is to you my Lords and Gentlemen of the Parliament: 
3. Part.  As the Lord hath raised you up above your brethren, and as it were with Moses set you with him upon the Mount, so my humble request unto you is, that you will labour to be holy as Moses was, fit to come near the Lord, and to speak unto him: And then like Moses to be deeply affected with your own and Israel's sins, and earnestly to entreat and plead with God for that people whom you represent. As the Lord hath made you glorious creatures, like Stars shining in your Orbs, so withal he hath appointed that by your prayers and endeavours, you should be in continual motion night and day to communicate light and influence to the lower world: The Lord hath raised you up above us, as the Sun the Clouds, not to roll over our heads, by Lordly pre-eminence, but to refresh the dry earth below, with fruitful showers: you have your praeesse, propter prodesse, as the Schoolmen speak.  
God hath furnished you with abundance of this world's goods, as he hath filled the mother's breasts with milk, not for her own sake, (if she keeps it up, it is her own hurt) but to impart it to hungry babes that need it.  
Unworthy great ones are like meteors, when they are raised up, though they carry a great lustre, yet are they ominous dismal signs of approaching evils, they shine a while, and vanish in a stink of ignominy. But great men should be like the higher spheres; as they guide the lower, and sway them in their motions, so should they embrace and carry them in their bosoms: and by their prayers and best endeavours, seek to procure the people's good: that they may worthily carry the name of patres patriae, the fathers, lovers, and protectors of their country: And so like Deborah, the hearts of the people shall be towards the governor's of Israel 
a Jud. 5. 9 ; they will love, serve and honour you whiles you live: and after death, as your souls shall live in heaven, so your names on earth, and be had in everlasting remembrance. 
(b) Psal. 112. 6   
FINIS.