Die Jovis 31. Decembr. 1646. ORdered by the Lords in Parliament Assembled, That this House gives thanks to Mr. Goode, one of the Assembly of Divines, for his great pains taken in his Sermon preached the last Fast before the Lords of Parliament in the abbey Church Westminster: And he is hereby desired to print and publish the same, which is to be printed only by authority under his own hand. John Browne Cler. Parliamen. I do appoint nathanael Webb and William Grantham to print my Sermon. William Goode. JACOB RAISED: OR, The means of making a Nation happy both in spiritual and temporal privileges. Presented in A SERMON Preached before the Right honourable House of peers in the abbey Church at Westminster, at the late solemn Monthly Fast, Decemb. 30. 1646. By Willam Goode B. D. and Pastor of Denton in Norfolk. Published by Order of the House of peers. Psal. 68 1. Let God arise, and let his enemies be scattered. Ezek. 36. 11. I will do better to you then at your beginnings. 1 Chron. 22. 19 Now set your heart and soul to seek the Lord your God, arise therefore and build ye the Sanctuary of the Lord God. London, Printed by T. R. and E. M. for Nath. Webb and Will. Grantham at the sign of the greyhound in Paul's churchyard. 1647. TO THE RIGHT HONOURABLE The House of peers Assembled in PARLIAMENT. Right honourable, AS the goodness of God, that hitherto hath afforded a miraculous preservation to the Parliament of England, and hath never failed to give in merciful Deliverances in time of need, and to make many admirable returns of Prayer, doth manifest that God is with you in your pious endeavours for the settling of Truth and Peace: So is it evident that our sins do withhold good things from us, that notwithstanding the Balm that is in Gilead, and the physicians there, yet we are not healed. The Sword is not sheathed, the Pestilence not ceased, and Famine a Plague worse than these, begins to threaten us. Ignorance, profaneness, Heresies, get ground in many places of the Land; and hence such as are enemies to Peace and Reformation, encourage themselves with hope to see the time when they shall cause your work to cease, and bring us back again to Egypt. It therefore highly concerns all of all conditions, to examine what their iniquities are, that put a stop to the current of God's Mercies towards us; and when they have stoned the achan's in their own bosom, to mourn for the sins of others, and to wrestle with God for pardon, and such a spirit of repentance as may fit the Land for those high and excellent Mercies, both for soul and body, which hitherto have been the object both of our prayers and hopes. Now as no means of cure are successful further than God's own power and blessing have a concurrence with them; so the only way to procure God's assistance, is, to make such application to him as may most strongly engage him to be with you in all your endeavours. And seeing God doth all things for his own glory, to advance such ways as will make the name of God most glorious in the Land, must needs be the greatest engagement you can make of God. Some few directions for this purpose by your lordship's command I presented to your ears; and now by the same command present them to your eyes. The chief whereof was this, the advancement of Gospel-truth, and the power of godliness. The Psalmist tells us. In Jury is God well known, his name is great in Israel: Where God is best known, he is most glorified; God is rightly made known only by his own truth revealed in his Word▪ and as this is more or less defended, propagated, and obedience thereunto yielded; so is▪ God more or less honoured by any Nation, and their spiritual and temporal privileges more or less enlarged. Basill and Ambrose say of the Echineis or Remora a little fish, that if it join itself to a Ship under sail, it will make it stand still and quiet, though driven with the greatest tempests. Like this Echineis to a Ship, is Religion to a State, which while your Lordships have endeavoured to reform and establish, you have been preserved in safety, while so many dreadful storms have blown from one end of the Land unto another. God therefore having trusted you in a special manner with the guarding of his Truth and Ordinances, let it be your greatest care to preserve and propagate these in their power and purity; And than you may commit both your own and the kingdom's safety with confidence unto God's keeping. And whatsoever storms shall be raised against you, and such as be with you in the Cause of God, he will quiet them in his appointed time, and give a prevailing command to all your enemies, saying, Destroy not the Cluster, for there is a blessing in it, Isaiah 65. 8. Thus may your Honours not only be physicians to heal our Land, but make plentiful provisions for your own happiness to eternity: whereas otherwise those great talents of honour, authority and wealth, which God hath entrusted you with, will be but the improvement of your everlasting misery. Alcibiades bragging of his great possessions, Socrates to abate his pride, fetched him a Map of the World, and desired him to show him where his possessions lay, but there he could not find them; All Athens in that being but a point. Remember, that what ever possessions great men have here, yet Not many wise, not many rich, not many mighty, shall have inheritances in heaven. As therefore God hath done great things for you, so do you great things for God. Let your authority be the bulwark of the innocent, the axe to cut down profaneness, injustice and oppression in the Land: Let Ireland be releived, and such at home as the public service hath made Widows or orphans, or necessitous, be succoured. Let those little Sisters that have no breasts, be provided for all the Kingdom over; Let grace and holiness be seen in their own colours in your lives and examples, that your copies which are seen and read of all men, may make them in love with godliness, that, when God shall divest you of your great possessions here, he may invest you with a glorious inheritance among the Saints in his own Kingdom for ever, which that he may do, is the prayer of Your lordship's humble servant in the Lord WILLIAM GOODE. A Sermon Preached before the Right Honourable House of LORDS at their late Solemn Monthly Fast, Decemb. 30. 1646. Amos 7. 5. last words. By whom shall JACOB arise? for he is small. THe great miseries which this Prophet saw were coming upon the people of Israel, and those desolating judgements which he had a commission to denounce against them, were the cause of this mournful question in my text. He prophesied in the time of Jeroboam the Second, who was the Son of Joash, 2 King. 14. 24. In his reign Israel had some restauration in regard of their outward estate, but he being a wicked King, walking in the ways of Jeroboam who made Israel to sin: the people's sins grew to so great a height; as they were ripe for judgement, and therefore God sent this Prophet to mind them of those breaches and desolations which were speedily to come upon them, without their mature repentance. And in the Nine first verses of this Chapter, declares a most sad vision which he had concerning their future condition. Verse 1. He saw an army of grasshoppers or Locusts, a kind of green worm that should devour all their grass, and so bring a degree of scarcity upon them. Verse 4. He saw a Fire, by which God would contend with them, which should devour the great deep, and eat up a part: Calvin reads it not a part, but the whole possession which the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will bear, that is all that the Locusts had left. This Fire is conceived to be a great drought, when the violent heat of the sun beams shall pierce the deepest of the earth below the roots of Corn or Trees, and so make a perfect famine. Verse 8. He saw a Plumb line, which was a certain measure of time taken by God, beyond which he would not spare this people, as the text saith, I will not pass by them any more, I will inevitably bring my judgements in their full current; as it followeth verse 9 Now while the people were under the two former judgements, there was some hope of recovery; yet their sins were so great, and they so obstinate in them, and God in his wrath resolved to bring them so low, as the Prophet being deeply affected with the sense of their calamity, and yet at a stand how they should compass any deliverance, complains to God and saith, By whom shall Jacob arise? for he is small. For Explication of these words, we must understand, First, that, By Jacob, is meant the ten Tribes chiefly; yet Judah is not excluded, because Amos prophesied to them also, Amos 2. 5. Secondly Small. By this is meant the afflicted and low estate of this people in regard of their Temporals, under the forenamed judgements, and likewise in regard of their Spirituals. Verse 9 The Sanctuary of Israel shall be laid wast, and I will send a fumine, and not of bread, but of the word of the Lord, Amos 8. 11. Thirdly, By whom shall Jacob arise? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies to arise, to stand, to establish; but here by the most it is taken transitively and signifies to raise; and then 'tis read, Who shall raise Jacob? And if we read it so, the sense is still the same: who shall raise, deliver, restore Jacob, and make him happy in the enjoyment of Temporal and Spiritual privileges? The Text thus explained, affords us these Two Propositions: First, 1. Propos. That God's people may be brought so low, in regard of Temporal and Spiritual privileges, as no means may be visible, or if visible, for the present not effectual for their restauration. Amos makes it a question, because he could not see, by whom Jacob should be raised. The Second Proposition is this, When there is no means visible, or if visible, not effectual for our recovery, than we ought to apply ourselves to God to work deliverance for us. Amos though he could see no means whereby Jacob should be raised, yet he prays Verse 3. O Lord pardon, and Verse 5. O Lord cease, and asketh God this question, By whom &c. Of these Propositions in order, and first of the First, That God's people &c. Such was their condition in the beginning of jeroboam's reign, 2 King. 14. 26. The Lord saw the affliction of Israel that it was very bitter, for there was none shut up, nor any left, nor any helper in Israel. In Jehoram's time, 2 King. 6. 28. they were so low with famine that They that did feed delicately, were desolate in the streets; they that were brought up in scarlet, did embrace the dunghill. This was the state of God's people in Egypt, in the wilderness, in the Babylonish Captivity, and under the Romish servitude. This was Job his case, Job 1. when estate, and friends, and reputation, and health were all taken from him. This was David's case with Akish King of Gath, 1 Sam. 21, and in Ziglag, 1 Sam. 30. 6. when his wives were taken prisoners, his substance plundered, and the City ready to stone him. And as this is the condition sometimes of God's people in regard of their Temporal, so of their Spiritual privileges: when the Worship of God is generally corrupted, his Truths despised, and his Ordinances polluted and contemned. Thus it was in Ahab's time, when there was a general face of Idolatry, and such a persecution of the Ministers of God by those that had the highest authority, as Obadiah was forced to hide an hundred of the Prophets of the Lord by fifty in a cave, 1 King. 18. 4. And Elijah complained, They have forsaken thy Covenant, and thrown down thine Altars; and for such as did visibly worship God truly, he saith, I even I am left alone, and they seek my life also: 1 King. 19 10. The Reasons of this dispensation of God, are, First, 1. Reason. To take us off from idolising means, or resting upon creature helps for deliverance, and that we may both expect this from himself, and give him the praise of it, when we have it. We naturally are not willing to come to God, as long as we have any means to go unto; and therefore God removes these, or makes them ineffectual to relieve us; and increaseth our affliction, to bring us to trust in him, and to seek for restauration at his hand. Hos. 5. 13. Ephraim and Judah sent first to Ahab and King Jareb; then God turned their Moth into a Lion, and saith, I will go away and tear, and none shall rescue, until they seek my face. In their affliction they will seek me early. God will have the honour that is due unto him, which is, to be trusted as the adequate cause of all our deliverances; according to that, Psal. 62. 8. Trust in God at all times: And that, Jer. 3. 23. In vain is salvation looked for from the hills, or from the multitude of mountains; for God is the salvation of Israel. Secondly, for the glory of his Justice. When God threatens 2. Reason. only, and doth not strike, or if his strokes be less than his threatenings hold out, we are apt to think our sins are not so great, or not so provoking, as they are, or else that God is not just in punishing. Jer. 16. 10. When the people heard of great judgements, they cried out, What is our iniquity? What is our sin? And Psal. 50. 21. I held my tongue, and thou thoughtest that I was altogether such a one as thou art. As Dionysius, that robbed a Temple, and when he had done, went to sea, and had a prosperous voyage, and he said, Surely the gods are in love with sacrilege. God therefore, to clear his justice, sometimes severely punisheth and brings low his own people, that it may appear how he hateth sin, though in those whom he loveth best. Amos 3. 2. You only have I known of all the families of the earth, and therefore I will punish you for all your iniquities. If David make the enemies of God to blaspheme, the sword shall never depart from his house, 2 Sam. 12. 14. He continueth and increaseth his judgements, until his people confess both the heinousness of their sins, and his justice in their affliction, Hoseah 5. 14. Thirdly, for the glory of his Mercy. Extremity of pain makes 3. Reason. us prize a little ease; and extremity of want, to admire a little plenty. In time of prosperity, we make little account of rich mercies; and no mercies are so great then, as will draw us to any considerable thankfulness. Then we do by Mercies, as men do by Rivers; these bring us up the choicest commodities both of our own and other Nations, and we return by them again our dung and garbage, and such things as are noisome to ourselves and others: But whenever we are deprived of those we account but ordinary mercies, we learn to value them at a high rate. Darius Darium illum quem Alexander magnus bis acie superavit, cum ex fuga defessus aquam lutulentam & cadaveribus inquinatam biberet; dixisse serunt, se nunquam in vita bibisse iucundius. Osor. de instit. regis, l. 4. being vanquished by Alexander, and in his flight being in extremity of thirst, drank water out of a puddle that was mixed with much blood of slain soldiers, and said it was the sweetest drink that ever he tasted in his life. And the Prodigal, Luk. 15. that regarded not all the dainties of his father's house, while he was in it; when he was brought to live upon husks, and was ready to perish for hunger, did highly prize the dry bread he remembered to be amongst his father's plenty. And as we learn by our wants to prize mercies, so to give God the glory of all our supplies; As Mariners at sea, when they are overtaken with such a storm as breaks all their tackling, and makes all their anchors come home, and drives their ship which way it pleaseth; If then they be carried into a safe harbour, must needs give all the praise to God. Hence it is that God usually either prevents us with his blessings, and gives them before we have used any means for them; or else if he set us to seek them, let's us see all our endeavours too weak to accomplish them, till his apparent hand of providence bring them in; that so when we receive them, we may say with David: Not unto us, O Lord, not unto us; but unto thy name do we give all the praise. Fourthly, for the manifestation of the power and excellency of 4. Reason. that Grace which he gives unto his children. The preciousness and stability of Faith, the beauty of Patience, and sincerity of Obedience, are never so much seen as in the deepest conflicts with the greatest troubles. The Devil did accuse Job of hypocrisy, Job 1. 8. 11. That he served God only for wealth and outward prosperity: But when all those miseries were brought upon him for his trial, which amounted to the loss of all his comforts, he confuted the devil's accusation, and his faith, obedience and patience appeared invincible. It made Elijah his faith glorious, when in contestation with Baal's Priests, 1 King. 18. 38. he not only trusted God to send fire from heaven to consume his offering; but to consume it then, when he had poured 4 barrels of water upon it, and filled the trench with water. So, the graces of the Saints than become glorious, when they continue to act highly for God, in the midst of the deepest waters of affliction. Justin Martyr acknowledged his conversion from being a Philosopher to become a Christian, was occasioned by the invincible faith and courage that he saw in the Martyrs, under all the torments they were put to suffer. Abraham's faith, David's thankfulness, Moses meekness, Caleb's integrity, Paul's zeal, Joshua's courage, had never been so perspicuous, nor had God ever had so much honour by their graces, if he had not put them upon those hard encounters and conflicts which he did. Thus you see the truth of this Point cleared. God for his own glory suffers his people many times to be so small, as they can find no means effectual for their recovery. And so I come to application. And the first Use of this point is, That if the people of God, who are as dear to him as the apple of his eye, may sometimes be under such troubles and miseries as seem inextricable; How inevitable and intolerable shall those miseries be, which God shall make to be the portion of the wicked? Here is just matter of trembling for all wicked men: If the Application. anger of God against such as he intends for ever to make blessed, may be so great, as to bring them under such wants and straits as they can see no way out of: What will be the fruit of his fiery indignation against such as are his enemies, appointed to drink the dregs of his wrath for ever. If so great judgements begin at the house of God, 1 Pet. 4. 17. what shall be the end of them that obey not the Gospel? If Stone, and Gout, and Strangury, and Sword, and Famine, and Pestilence, the worst of plagues this world hath, may fall upon the Righteous; what unconceivable torments must those be, which God reserves for the punishment of the Wicked? What little cause have wicked men to joy in all their worldly pleasures and contentments, when it is their certain portion to suffer the worst of miseries to eternity? Who would rejoice to eat of the most exquisite banquet that can be made, if he knew, that when the reckoning came in, nothing would pay the shot but his own blood? Wicked men may escape those, common miseries of Poverty, or disgrace, or sword or pestilence, which God's children here sometimes endure; yet shall they never escape those unspeakable plagues which shall be the just reward of impenitent sinners. As Elijah saith, He that escapes the sword of Hazael, shall Jehu slay; and he that escapes the sword of Jehu, shall Elisha slay. Elisha his sword, it was his prophecy of those judgements that at length should inevitably fall upon the wicked; who though they may escape the sword of men here, yet they shall never escape the sword of God's eternal wrath hereafter. A second use we should make of this, is seriously to examine, use 2. and repent of those sins, that cause God thus to make his own people small. But of this afterward more seasonably, in the second Proposition. Thirdly, If such may be the state of God's people, to be very low use 3. and small, whom yet God intends to deliver, and to preserve to his own heavenly kingdom: Then let us learn to take patiently God's dispensations towards us in these times. Though Ireland remain yet in a most sad, and almost forlorn condition; though at home the Sword be not sheathed, nor the Pestilence ceased, and new fears of famine (a yet greater judgement) arise upon us; Though our dangers yet be great, because of our intestine divisions, and the unwearied plots of our enemies; and which is worst of all, Reformation of Religion with a hedge about it, is not yet perfected; but profaneness, Heresies and Blasphemies, in many places, abound more than ever: Yet let us not murmur. To be kept long in the wilderness, hath been the condition of God's people before us: Let us wait upon God with patience, and thankfulness, improving studiously those means for recovery He hath blessed us with, until the Lord be pleased to raise us out of these present troubles and dangers, and accomplish for us those rich mercies which we desire, and hope for. Patience is a quiet silent frame of soul under troubles, submiting to God without murmuring, or declining any work God sets us about. And to encourage and persuade us to this Patience, take these brief Considerations. First, They that wait for God's salvation, with a free and full submission 1. Consid. to his will, and bearing of his indignation, manifested in those crosses and afflictions which he brings upon them for their sins, or trial, shall never fail of such an issue as shall conduce most to their true and eternal happiness, Jer. 30. 18. Secondly. The more patient we are under cure, the sooner we 2. Consid. shall be healed: nothing more hinders the cure of wounds than the distempered struggling and unquietness of the Patient. When David in his flight from Absalon came to this degree of submission unto God, 2 Sam. 15. 26. Here I am, let him do unto me what seemeth good in his eyes, David quickly got the victory over Absalon and all that rose up in that rebellion with him. When Hezekiah came to this, after God had threatened that all his treasures and jewels should be taken away, and his sons become eunuchs to the King of Babylon, as to say, Isaiah 39 8. Good is the word of the Lord, God presently respited the judgement, and let Peace and Truth be in his days. We could not but expect to meet with great and long troubles, by the strongest oppositions that men or devils can stir up against us, because we endeavour to carry Reformation to the highest pitch. Psal. 2. 1, 2. When Christ sets up his kingdom, the heathen rage, and the people imagine a vain thing. The Kings of the earth set themselves, and the Rulers take counsel against the Lord, and against his Anointed. When the Jews began to build the Wall of Jerusalem, Sanballet, and Tobias, and the Arabians &c. they all conspired together to go and fight against Jerusalem, Nehem. 4. 8. When they began to build the Temple, their enemies hired Counsellors and wrote Letters against them unto Cyrus' King of Persia, Ezra 4. 5. and designed their ruin. Evil men will strive for their lusts as for their lives, and therefore 3. Consid. will struggle much against that Reformation that will either curb their extravagancies, or expose them to much disgrace and scorn, even amongst their inferiors. And not only evil men, but Satan will muster up all his forces for opposition, when he sees his kingdom going down. As jailors when they see their prisoners ready to break out, they will then thrust them into the Dungeon, and double their irons: So Satan when he discerns the Liberty and Purity of the Gospel is like to take his prisoners from him, he will shackle them with all troubles and miseries he can get commission to bring upon them. Fourthly. All our troubles are much less than our deservings. 4. Consid. God might have stubed us up, when he went about to prune us. God might have turned us into dust as he did Sodom and Gomorrah, seeing our sins are greater than theirs could be, that never abused Gospel-mercy as we have done, and surely it is only the Lord's mercy we are not consumed. In the midst of our judgements God hath remembered mercy, and by many miraculous deliverances in our greatest straits hath let us see that he would not give us up to be a prey to the teeth of our enemies: and still we we have balm in Gilead and physicians there, though our sins exceedingly obstruct our perfect healing. Fifthly. God useth by long afflictions many times to prepare 5. Consid. us for great mercies. Joseph was a great while in the hands of strangers and afterward in prison, before he became ruler of Egypt. Israel were instructed with the Rod forty years in the wilderness, before they were made possessors of the land that flowed with milk and honey: and afterward were humbled with seventy years' Captivity before they enjoyed the glory of the second Temple. And Antichrist must reign and afflict the Saints a thousand years before the glorious times of the Church. A field that is to be sown with curious seed, that is all overgrown with briars and thorns, will take a long time in stulbing and preparing. And stones that are to be placed in a curious building will take a long time in hewing and squaring. Sixthly. We still go on to continue and multiply our sins; now 6. Consid. to have gods judgements removed, before we be amended, were the greatest judgement of all. For God thus not to be angry, were the greatest anger of all. For the chirurgeon to pull off his salves, and to leave dressing the wounds of his Patient before he were healed, were to leave him desperate of any cure at all. God doth not afflict willingly, neither doth he take any delight in the troubles of his own people, and therefore sure we are not yet fit for those mercies we desire, or else God would not continue to multiply his judgements upon us. Now better had we be content with any cure, then to be suffered to go on still in our sins. There is nothing so much bitterness in those rods that drive us unto God, as in those sins by which we are separated from God. Kingdoms are well bought, whatever price we give for them, Imperia, q●ovis preti● constant, bene. saith a Heathen. Whatever pressures we undergo, the purchase will be happy, if the Kingdom of Jesus Christ, for the comfort of us and our posterity, may be at length advanced among us. Seventhly, We may be patient, because our troubles shall neither 7. Consid. be greater, nor longer, than makes for God's glory, and our good. One of the sharpest and longest miseries that befell Israel, was the Babylonish captivity; and yet God saith of that, I have sent them into Chaldea for their good, Jer. 24. 5. Affliction is measured out only by God himself; neither men nor devils can touch one hair of our heads, without licence first sued out from God. Affliction springs not out of the dust, Job 5. 6. Is there any evil in the city, that I have not done? saith God. Now God knows, our strength is not the strength of stones, nor our flesh the flesh of brass, Job 6. 12. And therefore God doth afflict his people in measure, Isa. 27. 7. God, that is our physician to mix the potion of our adversity for us, is our Father as well as our physician, and he is the tenderest Father in the world; and therefore he will neither keep us longer in physic, nor put any more Ingredients of bitterness in it, than will be for our health; but will let us see at length, All things shall work together for our good, Rom. 8. 28. Absalon sent twice to Joab to come and speak with him, and he would not; at length he sent his servants to set Joab's corn on fire, and so compelled him to come unto him, 2 Sam. 14. 30. When gentle means will not prevail, God surpriseth our greatest comforts, and draws our afflictions to a greater height and length, that he may compel us to come to him, and draw out our souls in prayer with that fervency and constancy, that he may hear and deliver us, Isa. 26. 16. Eighthly, Wharever the afflictions of God's people are, yet 8. Consid. their condition is most comfortable of any other in the world: and that appears in three things: 1. They may be filii sub ira, children under wrath; but not filii irae, sons of wrath: For nothing shall separate them from the love of Christ, Not tribulation, nor distress, nor persecution, nor famine, nor sword, Rom. 8. 35. The Righteous are like mount Zion, that shall never be removed. But that shall ever be made good to them, 1 Pet. 1. 5. They shall be kept by the power of God unto salvation. 2. Whatever they want in the world, yet they ever enjoy the best comforts, such as issue from the special love and favour of God in Christ Jesus; Pardon of sin, peace of conscience, and joy of believing, which is unspeakable and glorious, 1 Pet. 1. 8. These are better than any comforts of the world. When all the Stars in the Firmament shine, it is but Night; but the shining of one Sun makes it Day: God's favour makes it Day, when all the Creature-contentments enjoyed together, make but a Night of comfort. And hence it was that Habacuck said: Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the Fields yield no meat; the Flock shall be cut off from the fold, and there shall be no Heard in the stall: Yet will I rejoice in the Lord, I will joy in the God of my salvation, Hab. 3. 17, 18. 3. The more bitterness they meet with here, the more sweetness to eternity: Such may be our afflictions, as may cause us to pay the debt of Death the sooner; yet this shall be our advantage, We shall hereby sooner rest from our labours, and be in possession of perfect blessedness, the reward of God's freegrace. And therefore every godly man may say of his Persecutors, as Socrates of Anitus and Melitus, They may kill me, but they cannot Interficere me possunt, nocere mihi non possunt. hurt me. The time will come, when I shall be the happier for all my trials. As Samson, when he went down to the vineyards of Timnath, he slew a Lion, a work of labour and danger; but when he returned again weary and faint, he found honey in the dead Lion, to refresh and comfort him. The undergoing of sore afflictions, is like the killing of a Lion, but when we return by death, we shall find honey in the dead Lion, much sweeter consolations for all the sorrows our afflictions have brought upon us. Augustine having a friend that suffered much by slander, he comforted him with this: He that willingly adds to Qui volens addidit infamiae tuae, nolens addidit mercedi tuae. thy defamation here, doth unwillingly add to thy eternal glory hereafter. As St. Paul tells us, 2 Cor. 4. 17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Thus much of the first Proposition: I come now to the second. When there is no means visible, or if visible, not effectual for our 2.. Propos. recovery; then we ought to apply ourselves to God, to work deliverance for us. So Amos here: All effectual means of recovery for this people lying out of sight, he inquires of God how their restauration shall be compassed, and seeks to him to raise them. Thus Jehosaphat, 2 Chron. 20. 12. When that great army of Moabites and Ammonites came against Jerusalem, which he thought himself no way able to resist, he saith, We know not what to do, but our eyes are upon thee. And he, and all the inhabitants of Judah, set themselves to seek the Lord. When the Prodigal, Luk. 15. had no means left of supply, but was ready to starve, he than resolves, I will go to my father. Thus the Prophet Hoseah directs the people in distress, Hos. 5. 13. when God had said, He would tear, and none should deliver: when Ahab and King Jared could afford no help: Come (saith the Prophet) let us return unto the Lord, he hath torn, and he will heal. The Reasons of this Point are: First, Because God's people are never so small, but God can raise 1. Reason. them. Is there any thing too hard for the Lord? Gen. 18. 14. Though no salvation can be had from the hills, or from the multitude of the mountains, yet the Lord is the salvation of Israel, Jer. 3. 23. God is the Lord of hosts, and all the creatures in the world are but soldiers in that army which he commands; and therefore there is no power raised against his people can be so great, but he is able presently to suppress it. He can command an army of Stars to vanquish his people's enemies, as he did Sisera and his host, Judg. 5. Or an army of Fire to defend them, as he did for Elisha, 2 King. 6. 17. If they be in want of necessary food, if the heavens be like brass, and the earth like iron, yet he can rain down bread upon them, as he did upon Israel. He can instantly turn the greatest famine into plenty, as in Samaria, when one day the women did eat their children for want of bread, the very next day two measures of Barley were sold for a shekel, 2 King. 7. 18. Secondly, Because God hath made many comfortable promises 2. Reason. to a people in such a condition, to invite them to seek his help. Psal. 50. 15. Call upon me in the day of thy trouble, and I will deliver thee. Psal. 34. 19 Many are the troubles of the righteous, but the Lord delivereth them out of all, Jer. 30. 17. Alas, for that day is great, so as none is like unto it, even the day of Jacob's troubles, but he shall be saved out of it. But it may be objected, What if God have decreed to bring Object. desolating and destroying judgements upon a people, Zeph. 2. 3. can any application to God divert those? Whatever God decreeth against a Nation, where he hath a Answ. People, yet four things God will not fail to give to his own children that rightly seek his favour: 1. Spiritual peace with himself. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me. 2. Spiritual support under troubles. God is faithful, who will not suffer you to be tempted above that ye are able, 1 Cor. 10. 13. When thou passest thorough the waters, I will be with thee; and thorough the rivers, they shall not overflow thee; and thorough the fire, thou shalt not be burnt, Isa. 43. 2. They that wait upon the Lord, shall renew their strength, they shall run and not be weary, they shall walk and not be faint, Isa. 40. 31. 3. Sanctification of their troubles. God chasteneth us for our profit, that we might be partakers of his holiness, Heb. 12. 10. and that we might not be condemned with the world, 1 Cor. 11. 32. 4. God will give such an issue as shall be most for their happiness. Lam. 3. 26. It is good for a man to wait quietly for the salvation of the Lord: For they that wait for him shall be blessed, Jer. 30. 18. Thirdly; Because no condition makes the Righteous so despicable, 3. Reason. but that still they are most dear unto God: these are always his Jewels, Mal. 3. 17. and he that toucheth them, toucheth the apple of his eye, Zach. 2. 8. God never quits his relations to his people, He is always their friend, their father, their husband, and his compassions are more tender than the compassions of a mother, Isa. 49. 23. And as parents are most compassionate over their children when they are in distress, that though they will correct them in their health, yet they will hug and cocker them in their sickness: So God is then most tenderly affected towards his people, when their burdens are the heaviest. Is Ephraim my dear son? is he a pleasant child? For since I spoke against him, I remember him earnestly still, my bowels are troubled for him, I will have mercy upon him, Ier. 31. 20. God's Children may at all times go with confidence unto God, but much more than when their straits and calamities are such as none but God can deliver them; and when evil men seek most of all to crush and destroy▪ them. Fourthly. Because no unworthiness of ours can hinder God's 4. Reason. mercy to us. Many will say, If I had not been so great a sinner; If I had not thus and thus provoked God; I could have some encouragement to seek unto him: but this can be no just bar to our seeking unto God for mercy, who freely loved us when we were enemies. That answers all objections which you have, Ezek. 36. 22. I do not this o house of Israel for your sakes, but for mine own names sake. God for his own names sake, for Christ's sake, can and will show mercy to his people though they be never so unworthy. National mercies are the fruits of free grace, not of free will. Fifthly. Because it is our duty to compassionate our brethren's 5. Reason. troubles, 2 Cor. 12. 26. and then especially, when their calamities are at the highest, should we most earnestly seek God for them. It falls out many times that some of God's people are like Gideon's Fleece, dry, when all the rest are wet; enjoy variety of blessings when thousands of others want them: but than they must not forget the afflictions of Joseph, but ply the throne of grace for their redress. Lam. 1. 12. Where the Church complains, Was there ever sorrow like my sorrow: There is reproved the want of compassion towards her, saying, Have ye no regard all ye that pass by? When Daniel foresaw the great miseries the Jews were to suffer, by the cruelty of Antiochus, he fasted and mourned many days together, Dan. 10. 2, 3. When Nehemiah heard by Hanani the Prophet of the great affliction and reproach of the Jews that escaped the Captivity, he sat down and wept certain days and prayed unto the God of heaven for their deliverance, Nehemiah 1. 4. And when Hester knew the Decree of Ahashuerus was sealed for the destruction of the Jews in all his Provinces, she fasted and prayed and adventured her honour, and life, and all, for their preservation, Hester 4. 16. Sixthly. Because all the felicity of a Nation, depends upon the ●. Reason. church's welfare. Gospel Truth revealing Jesus Christ, and conveying his graces, and privileges unto a people, is that tree of life without which no Nation can become a Paradise. While the Jews neglected the building of the Temple, they prospered not. There was much sowing and little reaping, the corn was rotten under the clods, and all their earnings as wages put into a broken bag, Hag. 1. 6. But as soon as the foundation of the Temple was laid, God saith, From this day will I bless you, Hag. 2. 19, 20. Gospel Truth, and the Ordinances of Jesus Christ are the church's Treasures, and upon the Restauration, Preservation, and Propagation of these being the means of godliness, depends both our Spiritual and Temporal happiness; godliness having the promises of the life that now is, and of that which is to come, 1 Tim. 4. 8. And therefore the smaller any people are made, by their sins, and God's judgements upon them, in regard of Church privileges; The greater necessity lies upon them, to make the most earnest Application unto God for their Restauration. And thus much for the Proof of the Doctrine. I come now to Application. If when all means seem uneffectual for the recovery or deliverance use of Direction. of a people, we ought then to apply ourselves unto God, that by his Power and Wisdom, and goodness he may work and perfect deliverances for us: Let this be our direction what to do in this present condition we are in. The Children are come to the birth, and there is not strength to bring forth. We looked for healing, but behold troubles, and fears, and dangers are still upon us, from the sword, the pestilence, the famine. The Nation is very little reformed, or Religion propagated: But notwithstanding all our glorious deliverances, and the means that hath been used for the purging, and settling of Religion in the power and purity of it, We are yet very Small, and if God by his power and goodness prevent not, may yet be smaller, by reason of the increase of Divisions, Ignorance, profaneness and Errors destructive to the power of godliness. And many other national sins amongst us. There is therefore now no way left us, but to lie in more with God, and to labour more strongly than ever to engage God for us, that he may heal and raise, and establish us in a comfortable condition both in regard of our Spiritual and Temporal privileges. As the Woman with the blood issue, that had spent all upon physicians, went at last to Christ and he healed her; so ought we to do, though we have as yet found no means effectual to raise and settle us in a happy condition, yet God can do it, who is able to do above all that we can ask or think, Eph. 3. 20. But how shall we engage God for us? How shall we apply ourselves to him that we may prevail with him? I Answer this may be done 3. ways. First, By removing impediments that hinder our prevailing. Secondly, By advancing such things as will make God's name great in the land. Thirdly, By the right performance of such duties, as make our power great with God. First by removing impediments of our prevailing. What these are, we may see Isaiah 59 2. 11. Your iniquities have separated betwixt you and your God, and your sins have hide his face from you that he will not hear. We look for salvation, but it is far from us, for our transgressions are multiplied, our sins testify against us, and our transgressions are with us. Our sins are multiplied, we have new sins, our sins are with us. Both our old and new sins are continued; and these be the impediments of God's assistance, and our healing; While we continue our diseases, God will continue his medicines: while we hold up our sins, God will hold up his judgements, or else remove them in his wrath, and afflict us no more, which is worst of all. Your own Consciences, and your observations of others are the best calendars, to find out both your own and others, old and new sins: But I shall endeavour to hint some of them to you. The sins of great ones were formerly Luxury, idleness, slighting of religion, Oppression: The sins of all sorts of people, Pride, covetousness, Contentious, Sabbath-breaking, Lying, Swearing, drunkenness, Ignorance, slighting of the Gospel, Formality in Religion, with many others; And are not these sins with us? Besides these we have new sins such as help to make and keep us small. I shall insist upon some of the chief: 1. Breach of Covenant: And what judgement doth not this 1. Breach of Covenant. bring? You may see, Lev. 26. where God saith, He will revenge the quarrel of his Covenant, What a magazine of Judgements follow? and particularly the sorest of judgements, Famine is made the punishment of this sin. 2 Sam. 21. Three years' famine did Israel undergo, because Saul flew the Gibeonites contrary to the Covenant that Joshua made with them, though they were of those that God had appointed to destruction, and the Covenant they obtained of Joshua was by false suggestions. Ier. 34. 17. Because the masters proclaimed not liberty to their servants to be free according to their Covenant: therefore, saith God, Behold I proclaim a liberty for you, to the sword, to the famine, and to the pestilence. 2. Want of compassion to those that are in misery. How little Want of compassion. have we mourned for the long afflictions of Germany, the bloody massacres of Ireland? for the poverty and wants of many Families among ourselves, who have been exhausted, and lost their dearest friends, for their affection to Religion and the public safety? How many thousands in Ireland yet cry for pity and relief? and whether this hath been afforded to the uttermost of our ability, they best know that have the inspection of the high affairs of the Kingdom. Now want of compassion is a sin that brings a Nation low. Amos 6. 6. They lie upon beds of Ivory, they eat the Lambs out of the flock, and the Calves out of the midst of the stalls, they drink wine in bowls; But are not grieved for the afflictions of Joseph: Therefore shall they go captive with the first that go captive. 3. Want of execution of Justice. If complaints of this kind Want of execution of justice. be true, now this is a desolating sin. Amos 8. 4. 6. 8. Ye swallow up the needy, and make the poor of the land to fail: Shall not the land tremble for this? It shall rise up wholly as a flood, it shall be cast out and drowned as by the flood of Egypt. Their Princes are rebellious and companions of thieves, every one loveth gifts, they do not judge the fatherless, nor doth the cause of the widow come before them: Therefore I will be avenged of mine adversaries. 4. Unnecessary and unbrotherly divisions and oppositions one Divisions. against another, and these carried on daily to a greater height; Manasseh against Ephraim, and Ephraim against Manasseh, and both against Judah. Division among brethren, is a sin that makes a Nation small, and no sin is so fatal to it as this is. A kingdom divided against itself cannot stand. They had in Rome a Shield in their Capitol, and it was said to be the Fate of that City, that whoever could get that shield, should likewise conquer the City. Like this shield is unity of Brethren; If our enemies can take this shield from us, it will be no hard matter for them to conquer the Nation. You may see both the description and doom of a divided people, Jer. 13. 13. I will fill all the inhabitants of this land, even the Kings, the Priests, and the Prophets, and all the inhabitants of Jerusalem with drunkenness, and I will dash them one against another; I will not pity nor spare, but will destroy them. 5. New corruptions in Religion, and resisting of Reformation▪ Corruptions in Religion. It may be said now, as in the time of Hezekiah, 2 Chron. 20. 33. The high places were not taken away, for the people had not prepared their hearts unto the God of their fathers. Many strange Errors, Heresies and Blasphemies increase amongst us, which may be all seen in their colours, in those Books that are written against Mr. Baily, in his dissuasive from Error, 1. & 2. Part. them. Now these are sins that make a Nation small, Hos. 7. 1. 13. When I would have healed Israel, than the iniquity of Ephraim was discovered. Destruction unto them, v. 13. Because I would have purged thee, and thou wouldst not be purged, I will cause my fury to rest upon thee, Ezek. 24 13. Now to aggravate both our old and new sins to the height, we have added obstinacy and hardness of heart, such as no Age hath been guilty of greater; if we consider the great Light, the powerful Ordinances, the humbling Judgements, the miraculous Deliverances, and the choice Mercies which we have had. To be impenitent under such sins, and under such powerful means, and such strong obligations to Repentance, how should this but bring and keep us low? or how hardly shall we prevail with God, while these sins cry against us? Be exhorted then to break off these, and all your sins, by Repentance: This is the duty of every one, this day; and further, to mourn for the sins of the Land, and with all possible earnestness to sue unto God for the pardon of them. Endeavour likewise to raise the practice of the contrary virtues, both in yourselves and others. Much power to effect this, Right honourable Lords, lies in your hands, and hereby you may raise the Nation. First then, raise your Covenant; First labour to keep it strictly yourselves, and then to propagate it. It was piety in Ezra, to compel all the Jews to swear to the Covenant, Ezra 10. It was zeal in Josiah, to make all Israel stand to the Covenant, and to serve the Lord, 2 Chron. 34. 23, 33. And it will be no less in you. How much Covenanting exalteth a Nation, we may learn by the times of Moses, Joshua, Asa, Hezekiah, Josiah, Ezra: And if we wanted these examples, we might learn by our own experience. 2. Raise your Compassions. Let every one mourn in secret, and contribute their best assistance by their Prayers, or other abilities▪ for the relief of poor distressed Ireland, and Thousands besides who lie under many wants and sorrows in these times: but especially let this be done by those that have the disposing of the public treasury and strength of the Kingdom. This is the way to raise the Nation. The liberal man deviseth liberal things, and by liberal things shall ye stand, Isa. 32. 8. The merciful man shall find mercy. Break the bands of wickedness, and let the oppressed go free, Relieve the fatherless and widow, and such as have wasted themselves for your support; and then shall your light break out like the day, Isa. 58. 6, 7, 8. 3. Raise the Execution of Justice in every place of the Kingdom, and this will raise the Nation. Run to and fro through the City, and see if ye can find a man that executeth judgement, and I will pardon it, Jer. 5. 1. If ye will throughly execute Judgement betwixt a man and his neighbour, and not oppress the stranger, the fatherless, nor the widow, then will I cause you to dwell in this Land which I gave unto your fathers. Fourthly. Raise Religion, and that will raise the Nation: propagate and preserve the truth of the Gospel and that will preserve you. Buy the Truth and sell it not, Prov. 23. 23. Let no engagement in the world ever cause you to desert the Truth. Truth is too great a price to give for any purchase in the world. Jeroboam purchased a kingdom by the sale of Truth, he strengthened himself in it, by setting up the Calves at Dan and Bethel; but the want of Truth proved at length the loss of both himself and his kingdom. The saving knowledge of Jesus Christ revealed in Gospel Truth, is the root on which grows all our happiness for soul and body. If you observe the History of the Jewish Church from one end of it to another, you will find their happy and prosperous times were still under such governors as purged and maintained religion in the Purity of it, Chron. 2. 17. And their afflicted and broken times were still when Truth was corrupted by Idolatry, or lost by ignorance. Israel for a long season was without a preaching priest and without the Law, and in those times there was no peace to him that came in, nor to him that went out, but great vexations upon all the inhabitants of the countries, 2 Chron. 15. 3. 5. Truth is in a double danger, and both these must be provided against, if Truth be secured. First, it is in danger of open violence, in respect of those that would burn it out of the world, by fire and persecution, as the Papists. And Secondly, it is in danger of back doors to be all let run out into Heresies, and Errors that are destructive to the power of godliness. Some deal by Truth as Alexander threatened he would do by the River Ganges, which was, that he would cut so many Channels in it, as it should lose both name and glory▪ It is the devil's policy, that when he cannot murder Truth by violence, yet he would bring it into a mortal consumption by Errors and corruptions. Do therefore neither suffer Truth to be forced, or Faith betrayed out of your hands. Contend earnestly for the Truth, that was once delivered to the Saints, Jude 3. Be valiant for, be invincibly resolved to maintain the Truth, and to perfect the Reformation of Religion throughout the Kingdom; and to rivet this resolution, take but these two arguments; First, That in Rom. 1. 20. The Gospel is the power of God unto salvation: Upon the enjoying, believing, and obeying of Gospel-truth, depends all the happiness of your souls, and the souls of your posterity. Secondly, That in Psal. 128. 5. I will bless thee out of Zion: The certainty and sanctification of all temporary blessings comes out of Zion, in particular where the truth of the Gospel is upheld and obeyed, it gives first, The greatest strength and security to a nation that can be, Rev. ● 10. Because thou hast kept the word of my patience, therefore▪ I will keep thee in the hour of temptation. Salvation will God appoint for walls and bulwarks to that righteous nation that keeps the Truth. As Caesar said once to the master of a Ship that was afraid in a storm, Fear nothing, thou carriest Caesar; So may I say, Let that Nation fear nothing that upholds and advanceth true Religion. Jehosaphet advanced the true knowledge and worship of God, and God strengthened the kingdom in his hand, 2 Chron. 17, 5. 2. Propagation of Truth brings Peace. The fear of the Lord fell upon all the kingdoms that were round about Judah, and they made no war against Jehosaphat, 2 Chron. 17. 10. 3. Riches. Jehosaphat had riches and honours in abundance▪ 2 Chron. 17. 5. And in the glorious times of the Church, God promiseth, For brass I will bring gold, and for iron I will bring silver; and for wood, brass, and for stone, iron, Isa. 60. 17. 4. Victory. The nation and kingdom that will not serve thee, shall perish. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, Isa. 60. 12. 18. 5. Glory. The Lord shall arise upon thee, and his glory shall be seen upon thee: the glory of Lebanon shall come unto thee, to beautify the place of my Sanctuary. I will make the place of my feet glorious Isa. 60. 2. 13. 5. Raise the Unity of brethren, and this will raise the Nation. The Motto upon our coin may be our instruction, Concord makes Concordia parvae res crescunt▪ small things great. The Apostles were exceeding earnest in persuading to Unity in Judgement. In the first 5 Chapters of the Acts of the Apostles, this Precept is five times repeated: Be of one Acts 1. 14. 2. 1. 46. 4. 32. 5. 12. mind. But that place is very emphatical, 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same things, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same Judgement. Contrary winds will never bring our ship to the harbour: Nor can any thing so persuade our enemies, that we are building a Babel that must down again, as the confusion of our Languages. God's people are a Cluster with a blessing in it, Isa. 65. 8. The way to preserve the Blessing, is, not to destroy the Cluster. But how should the Unity of brethren be maintained? I answer, 2 ways: 1. Let them join their strength against all Heresies and Blasphemies and Errors that are destructive to the Power of godliness: these are the works of the flesh, which all that are godly ought to set themselves against. And which, it is the Magistrates duty by his power with Civil censures to restrain. 2. For lesser differences in Judgement, which may fall out among godly men, and are not destructive to the peace of the Church, nor hinder the propagation of the power of godliness, let them be covered and healed by love. Luther saith of these differences, * Ignecharitatis funt ●●m●●rende. they are to be burnt with the fire of love. As Constantine, when some Bishops brought him books of their private quarrels, to read, He took them and threw them into the fire and burnt Constantinus in synodo Niceno, libellos accipiens querelarum plenos, quos ei de privatis injuriis obtulerunt Episcopi, eos ne legendos quidem sibi esse putavit, said continud flammis tradidit. Ruffin l. 1. c. 2. Socrat l. 1. c. 5. them, and so ended the controversy. Pride and selfishness are the cause of most of our divisions, and might easily be cured with love and humility, which we have infinite reason to labour for. The Apostle tells us of the danger of divisions, Gal. 5. 15. If ye bite and devour one another, take heed ye be not consumed one of another. But this is not all our danger: There is nothing in probability in the world, that can so certainly make the plot of the Jesuits to take, in making us become a prey unto our enemies, as our own contentions. Let us not have less wisdom than those two Heathens, Aristides and Themistocles, that when they were to go together to negotiate the affairs of their country, to a city of their Enemies, could lay down all the difference betwixt themselves. Either we are not brethren, or else we should ask ourselves this question, Why should we contend? Let all that are godly lay this to heart in time, that we may have that unity in affection, that we may live together as Brethren, and the Power of godliness may be carried on in the Land, and our united strength may be employed for defence against the adversaries of Peace and Truth. The second direction how to prevail with God to raise the 2. Direct. Nation, is, To advance those things that will make the name of God great in the Land: If we would have God to honour us with his blessings, we must study how to honour him by making his Name glorious. There be 5 means, whereby the knowledge and service of God, and consequently his glory, be principally promoted: 1. Good Magistrates, that will use their authority for the suppression of vice and profaneness, and the encouragement of such as are godly. When God will enlarge the privileges of his Church, he will give Kings to be nursing fathers, and Queens to be nursing mothers unto it, Isa. 49. 23. and Isa. 60. 3. Kings shall be thy brightness. And ver. 16. Thou shalt suck the breasts of Kings. Whence we may take notice how great enemies they are to Religion and the glory of God, that would divest Christian Magistrates of their power to command and strengthen Ecclesiastical Reformation; or make it none of their duty to advance the knowledge and the true worship and service of God, and to crush profaneness, and restrain and purge out such corruptions in Religion as are destructive to it, by their Civil sanctions. 2. The Ordinances of Jesus Christ. The administration of the Word, and Sacraments, and Prayer, &c. By these God doth dispense his Grace unto his servants, whereby they are enabled to believe and to walk according to the rule of holiness, and to do good works, whereby they glorify their Father which is in heaven, and make his Name great. In all the places where I shall record my Name, there I will meet you, and I will bless you, Exod. 20. 24. God communicateth all his spiritual blessings in holy Ordinances: These are the Throne, out of which issue the seven Spirits, Rev. 4. 5. In this mountain shall the Lord of hosts make a feast of fat things to all people, Isa. 25. 6. In a feast are plenty, dainties, and varieties: So in God's ordinances, not only a beginning, but a supply and increase of the choicest gifts and spiritual abilities to glorify God, are communicated. 3. Able and godly Ministers, for the preaching of the Gospel, and dispencing of the mysteries of Christ, are choice instruments of making God's name great in a Kingdom. God doth use these as Co, workers with himself, for the planting and watering of grace in the hearts of his children, 1 Cor. 3. 6. 9 For this cause they are called sometimes Fathers that beget us through the Gospel unto Christ, 1 Cor. 4. 15. sometimes Nurses or Pastors, that feed us with the milk of the Gospel, 1 Cor. 3. 2. Sometimes Stewards, that faithfully dispense the rich treasures of Jesus Christ unto all such as belong unto the election of God. 4. Order, or Government, according to the Word of GOD. If the holiness of any people make the Name of God great, that is called upon them: If it be the honour of the husbandman, that his vineyard brings forth fruit which is amiable and useful; Then it must needs be much for his honour also, that this vineyard and these fruits be preserved from waste or corruption. Now, Government, it is the hedge of God's vineyard: A hedge is used, as for separation, to divide a Vineyard from common and open places; so for defence, to prevent it from the incursion of such as would pluck and destroy the fruits of it. Censures are God's Pruning-knife, to land off the dead boughs, that his trees may bear more of that fruit that he delights in: They are God's medicine, to drive out that leven that would sour the whole lump of his people, 1 Cor. 5. ●. 5. 7. 5. The Saints. These are the magazines of Grace and holiness, and therefore no people in the world make the name of God so great and glorious as these do; nor doth God make any Nation so great and happy as that where his own people receive entertainment. When Israel were the only visible professors of truth and holiness, Moses saith, Deut. 4. 7. Is there any Nation so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? Justin Martyr calls the Saints the Supporters of the world. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It is no paradox to tell you, That you may thank the Saints for your Wives, your Children, your Estates, your Honours, and all the comforts you enjoy; because when once the number of the Elect is complete, all that remains in the world shall be burnt with fire. God's chosen people are called, A blessing in the midst of the land, Isa. 19 24. and they are such a blessing as preserves all other blessings where they are. There is no such fortification can be made to any Nation, as the Christian entertainment of the Saints: for whose preservation, God will destroy both Kings and Kingdoms, Isa. 43. 3. 4. I gave Egypt for thy ransom; since thou wast precious in mine eyes, thou hast been honourable, and I have loved thee: therefore will I give Men for thee, and People for thy life. When God intended to make Jerusalem victorious and prosperous, than he saith, The governors of Judah shall say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of Hosts their God, Zach. 12. 5. The strength and blessings of God which make a Nation both secure and happy, are not so certainly brought in by any means in the world as by the prayers of his Saints to whom he saith, Concerning the works of my hands command ye me, Isaiah 45. 11. according to that of Saint James, Iam. 5. 16. The effectual fervent prayer of a righteous man availeth much. Now if these be the principal means to raise a Nation, and make it great, because they make the name of God great, from whom all blessings come, and who delights to make that people great, who most of all endeavour to make his name glorious: Let us learn from hence what to make the matter of our most earnest and constant prayers to God, namely, First▪ That he would continue and increase the number of godly and zealous Magistrates, according to that direction of Saint Paul, 1 Tim. 2. 1, 2. I exhort therefore, that first of all supplications, mayor's, intercessions, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty. Secondly, That the holy Ordinances of Jesus Christ may be kept from contempt, and propagated in their power and purity all the Kingdom over. Thirdly, That the faithful Ministers of the Gospel may have protection and just encouragement in their work, by the continuance and supply of an honourable maintenance in all the places of the land; and that the Universities may be purged, and that God would thrust forth so many more faithful labourers into his vineyard that the saving light of the Gospel may be carried into all the dark places of the land. Fourthly, That a government warranted by the Word of God may be settled and perfected. Fifthly, That all that are truly godly, may be cherished and have that entertainment in the land, that God may raise and bless the Kingdom for their sakes. Now these means, Right honourable Lords, which others can only further by their prayers, you are able to advance by your authority and power: Let it be therefore your care, to act as godly and zealous Magistrates in proving all your advantages which you have above other men, in advancing these means which may raise the Nation. First, Improve your Authority: You have the power with others of making and disannulling laws; you have the power of rewards and punishments, which are the great wheels upon which the generality of the world are turned this way or that way. Secondly, Improve your examples: The Ordinances of God were never so esteemed and frequented, as when the godly Kings of Israel accounted it their happiness to enjoy them and be present at them: witness that Passeover appointed by Josiah, 2. Chron. 35. 18. Like to which was no Passeover kept in Israel from the days of Samuel the Prophet. More may follow the light by one sun then by a thousand stars. Thirdly, Improve your merits: Toward the relief of the Saints, or the encouragement of godly Ministers, one of you may do more than a thousand others. Fourthly, Improve your opportunities: God hath now made you so great, and brought your adversaries so low, as there is nothing to be done for the House of God but you may do it. Philip King of Macedon thought himself not so much engaged to his gods that he had a son by his wife Olympia, as that he had him then when he might have Aristotle to instruct him in those Sciences that might afterwards make him glorious in the world. It adds much to the greatness of your opportunities, that you have not only many thousands to join their prayers to your endeavours, but many in their several spheres are ready to contribute their best assistance for the furthering of all means that may conduce to the carrying on of true Religion and the power of godliness. Consider, I beseech you, all the advantages ye have before others, are so many obligations above others to be faithful in the Work of the Lord; you are but stewards (no more than other men) of what you have, and you must give an account: now he that hath his talon great, and his work small, will make but a sad reckoning when God shall render to every man according to his works. Euchrytes being asked whether he would be Croesus Croesus' vivens Socrates moriens. or Socrates? He answered, he would be Croesus' living, and Socrates dying: but this cannot be, great men that will die happily must live piously. The Aethiopians anciently used to choose the greatest men of stature to be their Kings, because they would have them outwardly as well as inwardly accomplished for government * Aethiops olim qui supra Aegyptum habitabant eum regem eligebant qui proceritate corporis ●nteiret Osor. de instit. regis lib. 4. God hath made you outwardly great; labour you to be inwardly holy, that so the work of raising this Nation by settling Peace and Truth may prosper in your hands, that you may not only be happy in your own persons, but in after times; be like Jehojada who was honoured because he had done good in Israel: and likewise receive a rich blessing upon your posterity. Thirdly, A Third Direction how to prevail with God to 3. Direction. raise a Nation, is, the right doing of those duties, which may make our power great with God. I shall only speak of Three of these, and that in a word, because the time gives me warning to be very brief, and these are Fasting, Prayer, and Reformation. God hath made large promises unto these; yet we use them, and obtain not the promises, and the reason is that which Hoseah gives, Hos. 6. 4. Your goodness is like the morning cloud, and as the early dew it goeth away. Our Fastings and Prayers they want that soul, and substance, and sincerity that God requires in them: we put off God with the shells of Duties, and therefore in some things God gives us but the shadows of mercies. Let us raise our Duties, and God will raise his blessings. First then raise your Fasts; and that, First, In their End. Let your main end in Fasting be to get your sins pardoned and your souls purged, and the Land cleansed of all abominations, that God may have more glory by yourselves and others. All our Fasting is in vain, if God may truly say to us as he said to the Jews, Zach. 7. 5. When ye fasted these seventy years, did ye at all fast unto me? God accepts no such Fasts as are chiefly out of fear or custom. 2. In your Humiliation. Isaiah 58. 5. Is this the Fast that I have chosen, to bow down thy head like a bull rush? Be throughly sensible of your own vileness, yet be fully submissive to God's pleasure under his corrections, Levit. 26. 41. Be truly and deeply afflicted in spirit for all your own sins, and for both the sins and miseries of others in the Kingdom, and for God's displeasure against us. It is in vain to put sackcloth upon our loins, and none upon our hearts, Psal. 51. 18. God owneth not dry Fasts, he calls for Fasting and Weeping, Joel 2. 13. Vessels that are brim full, if you do but stir them, they will run over. But all the sins and miseries of three Kingdoms can scarce pump a tear or a sigh from many of our hearts. Take heed of continuing in such Fasts; for if God cannot draw tears, he will draw blood from our hearts, when there shall be no remedy. Soul-affecting Fasts are raising Fasts, and no other. Secondly, Raise your Prayers. Acceptable prayer will raise a Nation out of the dust, Psal. 102. 14. 17. 1. Raise your fervency. Jam. 5. 16. Fervency prevaileth much. Jacob wrestled and prevailed with God, Hos. 12. 4. God hath long cried to us, and we are not awakened sufficiently; And let us not think that less than our strongest cries will awaken God to rise up for us. God deals with us, as mothers with their children; while they only whimper, they are not much regarded: but if they begin to cry in earnest, and will not be quiet, then presently they take them and give them suck. 2. Raise your Faith. Faith is the strength of Prayer; nothing lays hold on God without this. Let us lean with confidence upon God's strength and goodness, according to his promises; and than nothing is so difficult but God will effect it for us in the best season. Psal. 34. 10. The walls of Jericho fell down by faith. Psal. 22. 4. Our fathers trusted in thee, they trusted in thee, and thou didst deliver them. Thirdly, Raise your Reformation, and this will raise the Nation. Amend your ways throughly, Jer. 7. 5. True Reformation will make your Fasts prevailing Fasts. They turned every man from his evil way, and God saw their works, and repented of the evil he said he would do unto them, and did it not, Jonah 3. 9, 10. It will make our Prayers prevailing Prayers, Isa. 5. 16. Strive to grow and increase in holiness. If you would have England to be the Mount of happiness, you must make it first, as Judah was, the Mount of holiness, Zach. 8. 3. New wine must be put into new bottles. The way to enjoy great mercies for soul and body, is to get such a degree of holiness as will enable you to improve the choicest Mercies to God's glory. Raise therefore your holiness, First, Above Formality. Let it be visible in your conversations, that ye have not only a form, but the power of Faith, and Love, and other graces of the Spirit. 2. Above Partiality. Allow yourselves no Sin, but universally make conscience of every Duty, as Zachary and Elizabeth, walking in all the commandments of God. 3. Above lukewarmness, or the lowest form of Christians. Be holy as He is holy that hath called you, 1 Pet. 1. 15. Labour to reach the highest step of holiness. You are raised to great hopes, you have the choicest means of holiness; Judgements to purge you, Mercies to draw you, Ordinances to edify you: Walk therefore as becometh a people of such hopes, of such helps: Let every Lust in you be like the house of Saul, that grew weaker and weaker; and every Grace like the house of David, that grew stronger and stronger, Perfecting holiness in the fear of God: That so God may prevent our fears, and remove our judgements, and raise us to that height in temporal and spiritual privileges, that those promises may be made good to us, Jer. 3. 17. The time shall come that they shall call Jerusalem the throne of the Lord, and all Nations shall be gathered unto it. And Isa. 27. 6. He shall cause them that come of Jacob, to take root; Israel shall blassome and bud, and fill the face of the world with fruit. FINIS. A Continuation of the Catalogue of Sermons preached upon the days of public Humiliation, before the Right honourable house of Lords. From Jan. 28. 1645. to Decemb 30. 1646. A Continuation of the Catalogue of Sermons preached upon the days of public Humiliation, before the honourable House of Commons. From Jan. 14, 1645. to Decemb. 30, 1646. Both Houses and the Assembly kept a special day of Humiliation, to seek GOD for Direction about Church-Government. Jan. 28. 1645. Mr. Gasper Hicks, Hos. 5. 15. Mr. Dan. Evance, 1 Sam. 2. 30. Feb. 25. Mr. Andrew Perne. Mr. Will. Jenkin, Hag. 1. 2. Mar. 25. Mr. Robert Harris. Mr. Tho. Case, Exod. 5. 22, 23. April 29 Mr. Thomas Ford. Mr. Reuben Easthrop. May 27. Mr. Francis Tailor, Gen. 35. 1. Mr. Nicholas profit. June 24. Mr. Robert Johnson. Mr. Charles Herle. July 29. Mr. Samuel Bolton. Mr. Simeon Ash. Octo. 28 Mr. Stephen Marshal, Ps. 8. 2. Mr. Will. Bridge, Zeph. 2. 3. Nov. 25. Mr. Will. Price, Ezra 9 6, 7, 8. Mr. John Ward. An extraordinary Fast, for removing the judgement of Rain and Waters. Dec. 9 Mr. Charles Herle. Mr. Francis Roberts, Ps. 51. 17. Dec. 30. Mr. William Goode, Amos 7. 5. Mr. Tho. Horton, Num. 32. 23. Jan. 14. Mr. Stephen Marshal. M. J. Whitaker, 2 Chr. 26. 15, 16 Jan. 28. Mr. Jos. Caryl, Jam. 4. 8. 1 part Mr. Rich. Vines, Ja. 4. 8. last p. Feb. 25. Mr. T. Goodwin, Ps. 105. 14. 15. Mr. Anth. Burgess, Num. 11. 12 Mar. 25. Mr. Sam. Bolton, Mat. 1. 21. Mr. Fran. Cheynel, Gen. 18. 19 Apr. 29. Mr. James Nalton, Jer. 13. 27. Mr. John Owen, Acts 16. 11. May 27. Mr. Rich. Heyrick, Hest. 4. 16. Mr. John Ward. June 24 Dr. Peter Smith. Mr. William Spurstowe. July 29. Mr. Joseph Caryl. Mr. Jeremiah Whitaker. Aug. 25. Mr. Daniel Cawdrey. Mr. Jer. Burroughs, Mat. 5. 6. Sept. 30 Mr. Joseph Symonds. Mr. Herbert Palmer, Isa. 58. 12 Oct. 28. Mr. John Maynard, Phil. 3 21. Mr. Nic. Lockier, Isa. 53. 10. Nov. 25 Mr. William Del, Heb. 9 10. Mr. Christopher Love. An extraordinary Fast, for removing the judgement of Rain and Waters. Dec. 9 Mr. Jeremiah Whitaker. Mr. John Ward. Dec. 30. Mr. St. Marshal, 1 Chr. 12. 32. Mr. M. Newcomen, Heb. 4. 13. Reader, Be pleased to take notice, Those whose Texts are not quoted, are not yet printed. A Continuation of the Sermons preached upon the days of public thanksgiving, before both or either Houses of PARLIAMENT. From April 2. 1646. To Novemb. 5. 1646. April 2. For the good success of the Parliaments Army in the West, especially in Cornwall, and disbanding of the King's Horse there: Mr. Joseph Caryl, Psal. 118. 17. Mr. Hugh peter's, Psal. 31. 23. May 12. For the regaining and taking 12 several Garrisons, viz. Excester, Barnstaple, &c. Before the Lords, Master Daniel Gawdrey. Master Richard Ley. Before the Commons, Mr. Samuel Torshel, Deut. 16. 20. Mr. Charles Herle. July 21. For the Surrender of Oxford, &c. Before the Commons, Mr. Henry Wilkinson, Numb. 23. 23. Mr. Walter Cradock, 1 John, 1. 3, 4. Sept. 8. For the Surrender of Worcester, &c. Before the Commons, Mr. Obadiah Sedgwick. Mr. Thomas Goodwin. Nov. 5. For the Deliverance from the Powder-Treason. Before the Lords, Mr. Obadiah Sedgwick Before the Commons, Mr. William Strong Ezra 9 13, 14. Before the Lord Mayor, &c. at Paul's, Mr. Nathanael Hardy, Psal. 9 16. FINIS.