THE PIOUS MAN'S PRACTICE IN PARLIAMENT TIME. OR A SEASONABLE AND necessary Tractate, concerning the presages, and causes of a Commonwealth's ruin, and the ways, and means to preserve a Church, and State, in prosperity, plenty, purity, and peace. By R. WARD, utriusque Regni in Artibus Magister; and Preacher of God's holy Word at Stansteed Mount-Fitchet in Essex.  jerusalem is builded as a City that is compact together: whether the Tribes of the Lord go up: for there are set thrones of judgement: Therefore pray for the peace and prosperity of jerusalem, and let us all say, peace be within thee, and let us all seek her good. Psal. 122.3. etc. 
LONDON. Printed by T. Cotes for P. Cole, at the sign of the Glove and Lion in Cornhill near the Royal Exchange. 1641.   

TO THE RIGHT WORSHIPFUL, AND NOBLE BROTHERS, AND HIS WORTHY, AND MUCH HONOURED Patrons, Sir john Mainard Knight (together with his Religious and virtuous Lady) and Timothy Middleton Esquire.  
HOnourable Patrons, although there is often no proportion between the Giver and Receiver; yet there should be between the Giver and the Gift. This I speak, that you might please to accept of a small Gift, from a mean and poor Giver, although you have deserved not meanly, but mightily of me. If the world admire, that I should have two Patrons, and never had but one living; they must know, that I neither could, nor would hold two, although by you two, I had two given. And therefore in duty I am bound as well to acknowledge my engagement to you, my Honourable Patron, Sir john, although I refused your Living, as I am, and do to you, my Noble Patron whose offer I willingly embraced.  
Not only duty, custom, and thankfulness requires that I should dedicate this work unto your Worships, but also policy, & necessity: for by how much the more unworthy the Treatise is, by so much the more it craves worthy Patrös, to protect it; & who more worthy than the Patrons of the Author? The Lord hath abundantly enriched you both, both with temporal blessings, and eminent endowments of learning, and natural parts, and also with the love and honourable respect of those among whom you live. And therefore seeing the Republic is like to receive such benefit from you both, this unpolished, and rough-hewen Discourse doth beg your serious view, because therein you may read Morbum, Medicinam, and Medicum, both the Maladies, and Remedies of a Republic, and who are appointed, and destined by God, both for the preservation of Churches and States, in purity, prosperity, and peace, and also for the reforming, and redressing of what is amiss. As Architecture teacheth, that there should be in buildings a symmetry, and decent proportion, between the Gate and Fabric: So Oratory telleth, that there should be in Speeches some Analogy, between the Exordium, and Narration. Wherefore, that I may not put a large preoemium before a little Tractate, I will draw to an end: but first I must entreat your Worships to be pleased to take notice. That future obligements do not disannul & make void former engagements: and therefore, although for your clear handednesse in your free and favourable presentations, you deserve me wholly, and whatsoever I can do; yet in regard that this work was behight, and dedicated unto another Worshipful, & worthy friend the last Parliament, when it should have come forth, if the sudden dissolution thereof had not stopped it: I have made bold with you, and him, to join him with you in the Dedication, though in several Epistles. Thus with my hearty prayers to God, for the corporal & spiritual health, and eternal happiness of you and yours, entreating you to accept of this small Tractate until time produce some more worthy work, I humbly take my leave. Remembering till death.  
Your much obliged, and devoted Chaplain Richard Ward.   

TO THE WORSHIPFUL AND HIS REALLY Approved, Cordial Friends, THOMAS AUSTEN Esquire, and his religious Consort.  
Worshipful, and Worthy Friends, this Brat, being begot, and bred, receiveth breath, life, and growth in your House, is (according to Law) returned unto you for relief, and shelter: being confidently assured, that they who have been such sure, and firm friends to the Father (in this Iron age, when such friends, are no less rare than black Swans) will give houseroom and entertainment unto it for his sake. This Hulk, and poor Pinnace, was builded, and meanly rigged a while since; and when it was ready to be put to Sea, a storm came, which made it lie by the Lee. But the weather now, so clearing up, that it promiseth a calm; I have adventured, and exposed it to wind, weather, and the censuring World; hoping that those who will come aboard of it, and truck with it, will find some commodity in it, worth as much as the Merchant Venturer, the Stationer will ask them for it. The reasons why I now shroud this Parliamentary practical preparation, under your roof, are these:  
First, because it was hatched, and flidged in your house. And  
Secondly, because it was at first devoted to your Patronage. And  
Thirdly, because your many, extraordinary, private, and bountiful expressions of true love, and constant friendship, call for public acknowledgement, and thankfulness. And  
Fourthly, because I was not so much, by much, encouraged by any, for my pains undertaken in my first Work, as by you; whose large liberality, and liberal bounty, for that Book, deserves a better reward than this toy now tendered unto you: But Vltra posse non est esse, such as I have, I give: and I beseech the Lord (who hath promised to reward whatsoever is done to a Disciple in the name of a Disciple) to reward the kindness, bounty, and real expressions of love, which I have found from, of, and in you, upon the estate, bodies, and souls of You both, and Yours. And this shall be the faithful prayer of him who will always acknowledge Your free and undeserved favours, and ever remain  
Your unfeigned and much bounden friend RICH. WARD.   

THE PIOUS MAN'S PRACTICE IN PARLIAMENT TIME.  

THere is a time 
a Eccles. 3.1.2. The Prooemium.  (saith Solomon) for all things, and a season for every purpose under the Heavens, A time to weep, and a time to laugh, a time to be merry, and a time to mourn, a time to feast, and a time to fast; a time to pray, and a time to praise; a time to beg blessings of the Lord, and a time to bless the Lord, for blessings bestowed; and a time to be silent, and a time to speak; and words spoken in due season, are like 
b Prov. 25 11.  Apples of gold in pictures of silver.  
When Athens was straight besieged, and so stoutly assaulted, that they within the walls were hardly bestead, and in no small jeopardy, Diogenes tumbled his Tub up and down; thinking it unfit for him to be idle, when the greatest, and best of the Citizens were in agitation and arms. And therefore the honour, beauty, and crown of our Kingdom, being now assembled (by God's good providence, and his Majesty's gracious permission) in high Court of Parliament, for our spiritual, and temporal good, and comfort; it is not fit that we should be idle Spectators, or addle Contemplators, of their grave, godly, and serious consultations; but rather pious Actors, and Abettors with them: yea, zealous and cordial Assistors' of them.  
If you demand, 
Question.  What shall or can we do?  
I answer, 
Answer.  pray, for that is all we can do.  
If you further inquire, 
Question.  What, or how must we pray?  
I must then entreat you to turn unto Psalm 60.5. 
Answer.  and to hear reverendly, to attend religiously, and to observe carefully, the Instructions, 
Text.  and Directions, which (by the Instruction, and Direction of the Lord) I have from thence to deliver unto you. The words are these. 
The parts of the Psalm are three, viZ. Psalmus paretim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, queribundusvel expostulatorius, partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecativus, partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consolatorius.   
Save with thy right hand, and hear me.  
This Psalm is partly Expostulatory, and full of complaints; partly Supplicatory, and full of requests; and partly Consolatory, and full of hope.  
First, our Kingly Prophet expostulates with God, and complains unto him, of the desertion and distress of the people of Israel, which fell out in the time of Saul, after he had rejected him (verses 1.3.10.) and which happened unto them, by the seditious actions of Abner and Isbosheth, after saul's death, verse 2.  
Secondly, the sweet Singer of Israel doth pray unto God to deliver him, and his people out of all their distresses, and to remove fare from them all their evils, verse 1.2.5.31.  
Thirdly, the Psalmist doth partly comfort himself with this hope, that the Lord (in his due time) will deliver him, and his people, and return again unto them, with the blessings of peace, and prosperity in his hand; (verses, 4.6.7.8.9, 10.12.) and this hope springs from a serious consideration of the promises of God made unto him, verse 4.6.  
The text is part of the second part of the Psalm, 
2. Reasons why David now prayeth unto God.  and is an entire, and perfect prayer. And two reasons are given by our holy Penman, why he thus, at this time prays unto God: to wit.  
First, 
Reason. 1.  because the godly Israelites, who were now in distress, were the Beloved people of God, Mary sends this message unto her Lord, in the behalf of her Brother Lazarus, Master, 
john 11.3.  he whom thou lovest is sick; intimating thereby, that she confidently believed, that those whom he loved he would help, when they were distressed. And thus doth our Princely Prophet in this place; They oh Lord, whom I pray for, are thy beloved: and therefore, That thy beloved may be delivered, save with thy right hand, and hear me, verse 5.  
Secondly, 
Reason. 2.  because all humane help was vain (verse 11.) But the Lord's assistance is never in vain. Man's importunity, is God's opportunity: Man's worst time, is the Lords best season, 
Nullumtempus occurris Deo.  Man's help comes often too late, but the Lords never: for it is never too late for him to help. And therefore seeing man cannot secure, the Prophet turns him to the Lord, thus craving assistance at his hands; Give us help from trouble, for vain is the help of man, (verse 11.) and save us with thy right hand, (in the text) for thou oh Lord art able to do for us, above all that we are able to ask or think. 
Ephes. 3.20.   
The text may be divided either, 
The Logical divisi, on of the text. Petitie, Repetitie.  Logically, or Theologically.  
The words Logically dichotomize themselves into these two parts: viz.  

1. David's Petition.  
2. His Repetition.   
First, his suit is laid down in these words: Save with thy right hand.  
Secondly, his request is repeated in the words following, and hear me.  
1. He shows what his suit unto the Lord is: viz. Salvation, or Preservation.  
2. He than desires that his boon may be granted, and request answered. Hear me.  
As from one root springs oftentimes many branches: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so from the first branch of my text sprouts up more parts than words (if we respect either the Original, or Latin Translation) or as many parts as words, if we eye & view our English version. In the Hebrew I find only two words: a in the Latin three: 
b Serva dextrà tuâ.  in the English five 
c Save with thy right hand. ; answerable thereunto, there are these five parts: to wit.  
First, 
Supplicans.  the person praying; and that is, David.  
Secondly the person to whom he prays; 
Supplicatus.  and that is, jehovah, verse 1.  
Thirdly, 
Supplicatio.  the prayer, or request itself; and that is, for preservation.  
Fourthly, 
Pro'quibus  the persons for whom he prays; viz. himself, and his people.  
Fifthly, 
Modus.  the manner, how he desires to be saved; and that is not by any weak, feeble, frail, evil, or indirect means, but by the Almighty might, and potent power of the Lord of Hosts. And thus you have the Logical Analysis of the words. Now,  
Theologically they may be thus resolved; 
The Theological partition of the Text.  to wit,  
1. How can Religion be better expressed then by pathetical, and faithful prayer? And such is here offered up.  
2. Who is more fit to pray, 
1. Sam. 13.14.  than the Prophet David, a man after Gods own heart? And he it is who here prays.  
3. Who is more worthy to be invocated, and called upon then the Lord jehovah, the Mighty one? And it is he to whom the Psalmist here makes his suit and supplication.  
4. What can a man desire for himself, in regard of his outward man, which is better than salvation or preservation? And this is the substance of the Prophet's present suit.  
5. How can a man better express his Christian affection, then by remembering in his prayers the afflictions of joseph, and those who are in distress and misery? And these the sweet Singer of Israel doth not forget, but implores the Lords divine assistance, and help both in the behalf of himself, and his people, who were now heavily afflicted and distressed.  
6. By what means can any be better preserved from distress and evils, then by the Almighty power, and outstretched arm of God? And this is the alone Sanctuary which David flies unto for secure, as is apparent by his own words, Save with thy right hand.  
7. And lastly, How can a man better express his zeal, and ardour in his prayers, then by doubling and redoubling, by iterating and reiterating emphatically his requests? And therefore the son of jesse doth pray and pray again: first shows what he desires, then desires that his suit may be granted, and himself not dismissed, and sent empty away.  
By this time (beloved) you see, 
The forenamed divisions rejected.  that if I should either follow the Logical or Theological partition of my text; that the truths deducible from thence would be many, and the time taken up in the explicating and unfolding of those truths would be long. And therefore I will neither trace the Logical steps, nor tread the Theological path; but with what brevity, and succinctness I can possibly, I will first break the bones of my Text, and secondly, labour so to pick out the marrow thereof, that both you and myself may be comforted, and corroborated thereby.  
For the orderly dissecting or breaking up of the Text, we must observe (as at first we observed) that in the words two things offer themselves to our view; to wit, 

1. The Prophet's petition. 
A third Analysis of the text.   
2. The repetition thereof.    
1. In his petition are two things clearly expressed; to wit,  
First, Materia, the substance or matter thereof, and that is salvation. Save.  
Secondly, Modus, the manner how he desires to be saved; and that is, by the Lords right hand.  
2. We have the Repetition of his request in these words, and hear me.  
From the whole words we have three particulars diligently to observe, or three words to explicate and expound, if we desire to attain to a true sight of the sense and meaning of the text: 
The sense and meaing of the Text.  namely, What is meant by saving, by God's right hand, and by hearing; and we must note, that each of these hath a double acception, and signification in Scripture.  
First, 
Salvation twofold.  there is a twofold salvation mentioned in the word, viz.  
1. Spiritual or eternal of the soul: as james 1.21. and in divers places. He is able to save your souls. And,  
2. Corporal or temporal of the body: as joshua 10.6. and in many more texts. Save thou us, oh Lord, and help us: and of this salvation, the text speaks, Save i e. Preserve, succour, relieve, and help us with thy right hand.  
Secondly, 
God's right hand taken two ways.  the right hand of the Lord hath a double acception also; For,  
1. Sometime it signifies his authority and power: as Psalm 110.1. 
1. King. 2.29.  The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies thy foots-stoole. And thus Solomon set his Mother on his right hand, that being the chiefest place next unto himself. And,  
2. Sometimes it signifies the might, strength, force, and fortitude of the Lord, as Exodus 15.6. Thy right hand oh Lord is glorious in power; thy right hand oh Lord, hath bruised the enemy, i. e. As men bruise and break a thing with the strength of their hands, even so doth God his enemies by his power. And in this sense is right hand taken in this place. Save with thy right hand. i e. Preserve and deliver us by thy strength, might, and mighty power.  
Thirdly, 
Hearing taken two ways.  hearing likewise hath a double sound, and significations, in sacred Scripture. For,  
1. Sometimes it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly, and literally; and so it signifies to take up, or perceive something, with the sense of hearing, and thus sounds, noises, and words are heard. And,  
2. Sometimes it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after an humane manner, for our better understanding; and thus it signifies to attend, mark, or listen. When we declare any thing to negligent and heedless cares, we usually say, you hear not what I say i e. you do not attend unto, or mark the things declared. So the Prophet here desires, that the Lord would not lend a negligent ear unto his prayers, or slight his requests, but that he would be pleased mercifully to hear, and graciously to grant his suit and supplication. Hear me, i. e. that is, attend oh Lord, and listen unto me, and to my prayers.  
Thus in your hearing, 
The Propositions arising from the text.  and to your understanding, with a threefold hammer, I have sufficiently broken, and bruised the bones of the text; set us now suck the marrow which lies before us, and seriously ponder these points, which are obvious and conspicuous unto us, from the words thus expounded, explicated, and unfolded, viz.  

Proposition. 1. 
First, although the godly have promises from God of protection, yet they must not idly expect it, but wrestle, and tug with God by prayer for it.   
Proposition. 2. 
Secondly, God sometimes brings his best and chosen people into great distresses and dangers, exercising them with great calamities and miseries.   
Proposition. 3. 
Thirdly, all changes, chances, mutations, and maladies, which fall upon any Church or State, Kingdom, or Commonwealth comes from God.   
Proposition. 4. 
Fourthly, it is the Lord, and he alone, who protects Princes and people, Countries, and Commonwealths.   
Proposition. 5. 
Fifthly and lastly, when any calamity or misery is either seared, or felt, either inflicted upon the backs, or hanging over the heads of any Commonwealth, Church, State, or Nation; or when any special blessings are desired in the behalf thereof: that it is then the duty of all the pious, and zealous members of that Church and State, both to desire, and endeavour; both to labour and pray for the obtaining of the blessings desired.    

How naturally all these points arise from this present portion of holy writ, we shall see (God willing) when we come to the particular handling of them: I will begin first with the first, which is this,  
That although all the faithful flock, 
Doctrine. 1. Psal. 91.10.11.12, & 125.1.2. & 121.1.2.3. etc.  and peculiar people of God, have many great and gracious promises made them in his word, by himself, of protection and preservation from, and in evils; yet they must not idly expect the performance of those promises; but earnestly pray that they may be made good unto them. How naturally this note ariseth from the text will easily appear, 
How the point is deduced from the Text.  if we do but observe, that the Lord had made special and particular promises unto this his beloved Prophet; which were not hid from him, but made known unto him, and understood by him; and yet notwithstanding, he wrestles and wars with God, for the blessings promised, doubling and redoubling (as it were) his blows upon him, in the text. Save Lord with by right hand, and hear me. Yea, it is further worth observing, to this purpose; that our Princely Prophet maketh mention of God's promises made unto him in the 4. and 6. verses, and makes his prayer unto God in the 5. folding up (as it were) the petition which he puts up unto God, in the midst of the promises made by God unto him. The Lord makes promises of mercy unto David, and David prays the Lord (according to his promises) to be merciful unto his servant. The Lord promiseth to protect and preserve his anointed; and his servant beseecheth him to perform his promises made unto him. God is faithful in his promises, and David doubts it not. God remembers what he hath promised, and to whom; and David questions it not: yea, although he confidently believe that the Lord is faithful and true; and all his promises firm and certain, yet he prays again and again for the performance of them.  
The truth of the point proposed will appear four manner of ways; 
The point proved 4. manner of ways.  to wit, 1. By some clear testimonies of Scripture. 2. By some examples recorded in Scripture. 3. By some arguments extracted or deduced from Scripture. And 4. By the removal of some rubs laid in the way contrary to Scripture.  
First, 
The point proved first by testimonies of Scripture.  the Scripture testifieth unto us, that although we have many and great promises made in the word, yet we must not be idle, but industrious and diligent in prayer, and other religious duties. Saint Paul, 2. Corin. 6.18. sheweth what gracious promises the Lord makes unto us: and 2. Cor. 7.1. he subjoins, Having therefore such promises made unto us, let us cleanse ourselves from all pollution, both of the flesh and spirit, and perfect holiness in the fear of God. The Author to the Hebrews. (chap. 4.9.) 
Hebr. 4.1.  saith, There remains a rest to the people of God, and adds, verse 1. Having therefore a promise made of entering into this rest, let us take heed, lest by any means we come short thereof; Saint Peter (2. Epist. 3.14.) admonisheth the Jews, 
2. Pet. 3.14.  of the promise of heaven, and glory; and exhorteth them to labour, that those promises may be made good unto them.  
Secondly, 
The point proved, secondly by examples in Scripture.  if examples will move us, than a cloud of witnesses will surround us: For look upon David, or the Ps. of David, and there we shall see him praying for the enjoyment of good things, and the removal of evils, even when he makes mention of God's promises, 
Gen. 25.2.  as was showed before. Look upon Isaac, and we shall see him praying unto the Lord, to bless Rebecca with children, although God had promised it, both to his Father Abraham, and himself. 
Rom. 4.16.  Look unto Abraham and we shall see him desiring and praying for the performance of God's promises. Look unto Moses and Solomon, 
Deus. 1.11.  and we shall see the one praying unto God to perform the promises which he hath made unto his people Israel, and the other, which he made unto his servant David. Observe but Elias, 
2. Chrac. 1.9.  and we shall hear him first praying for fire from heaven, and then water, 
1. King. 18.37.44.  although God had made him a promise of both.  
Thirdly, 
The point thirdly confirmed by reasons or arguments.  as the point at first propounded, hath been proved by some testimonies of Scripture, and examples in Scripture: so may it be also further confirmed by some arguments or reasons deduced from these, viz.  
First, 
Reason. 1.  in general, because means must be used for the obtaining of the things promised: for God himself hath ordained; yea, commanded that it should be so, if we desire to attain to the end of our desires and wishes, and to obtain the end of the promises; yea, if we neglect the means, we tempt God's providence, and so sin against him, which our Saviour dared not to do, that not being God's way, but the Devils. The Lord promiseth to add fifteen years to Hezekiahs' life: now shall Hezekiah therefore neglect to eat, 
Matth. 4. Isaj. 38.5.  drink, or sleep, or expose himself to apparent dangers; because God's promises are true, and he shall enjoy life so long, let him disorder or abuse himself as he pleases? Certainly, this he must not do, but contrarily use the means carefully which God hath ordained for the preservation, and conservation of his life. And therefore although the children of God have many promises confirmed unto them, of protection and providence, yet they must pray.  
Secondly, 
Reason. 2.  more particularly, because prayer is the ordinary condition of the promises, or the ordinary means appointed by God for the obtaining of his promises and our desires: Prayer is our Cornu copioe, which affords unto us whatsoever is good; our Delphian sword, whereby we overcome all our spiritual enemies: our Aurum potabile, or true Elixir, which raiseth us up from death unto life: our Alexipharmacum generale, or precious drug, which is good for all sicknesses, all sores, all maladies, all miseries. Prayer is Causa & conditio sine qua non: the cause and condition without which we cannot, and by which we may obtain any thing at the hands of God, as is evident from that remarkable place of our Saviour's, where three promises are made to three precepts, 
March. 7.7.  all denoting and aiming at one and the same thing. Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you. In these words something is expressed, and something employed. That which is expressed is this, Ask by prayer, and ye shall receive what you ask; Seek by prayer, and ye shall find what you want; knock by prayer, and the ears of the Lord, and the door of mercy shall be opened unto you. That which is employed in this, No ask by prayer, no receiving; no seeking by prayer, no finding; no knocking by prayer, no opening. And therefore seeing prayer is the condition of the promises, we must not neglect prayer, if we desire the enjoyment, and accomplishment of the promises. 
Objection.   
Against this it may be objected, Many men obtain many things with out prayer: therefore prayer is not the condition of the promises.  
The Antecedent is proved by these three instances: namely,  
First, wicked men who never pray (at least aright) have, 
joh 21.7.8.9.10.11.  what their hearts desire; according to the saying of Job. The wicked are old, mighty, blessed in posterity, and with presperitie, etc.  
2. Infants enjoy many blessings and mercies, and yet praynot. Yea,  
Thirdly, the children of God in their mature, and riper years, receive many favours and pledges of divine love, when they are negligent in this duty of prayer.  
First, to the first I answer, 
Answer 1. (a) Peter, Galatin.  with Rabbi Solomon. In omniloco, in quo invenis pro boeretic is objectionem, invenies quoque medicamentum illius in latere ejus. (a) Whensoever; or wheresoever thou happenest, or meetest with any place, passage, or verse of holy writ, which might serve an Heritick to ground an objection upon, contrary to the truth of that sacred volume; look but about thee well, and within a coits cast, or within a verse or two of the place objected, thou shalt find an answer to the objection, and a wedge to cleave the knot. Thus he, and thus he truly; for the objection was built upon verses 10.11. of the 21. Chapter of Job, and in the 13. verse of that Chapter, the next verse save one: we have the Hammer which mauls the objection: viz. They spend their days in wealth, and in a moment go down into hell. 
Psal. 73.18.  The answer to the first instance (in a word is this) God gives good temporal blessings unto wicked men in his anger, as a curse, fatting them up therewith unto slaughter; and therefore they have small cause to brag, or to be proud of those things.  
Secondly, 
Answer 2.  to the second instance, I answer two things: to wit,  
1. Infant's cannot pray as yet: and therefore God requireth it not of them. And,  
2. Infants do pray by crying. 
Psal. 147.9. Ps. 145.15.  The Ravens cry unto God (that is, pray after their manner) and he feeds them: and thus Infants pray when they cry.  
Thirdly, 
Answer. 3.  to the last instance, I answer: That the mercy of the Lord is like a great deep, and that he measureth not his mercies by the bushel of our merits, giving many good things unto us, when we are negligent to pray: but this is more than he hath any where promised, the promises being conditional, and depending upon the condition of prayer, as was proved before. And therefore if we would be sure that the promises shall be made good unto us, we must not be negligent, but diligent, constant, frequent, and fervent in prayer.  
Thirdly, 
Reason. 3.  this may likewise be proved by an Argument, A majore ad minus, 
A majore ad minus.  taken from the greater to the less. viz.  
We are taught by our Saviour Christ, Matth. 6.10. to pray. Fiat voluntas tua: Thy will be done; now, although he principally speak there. De voluntate mandati, of his revealed will; yet, voluntas decreti, his secret will is not to be excluded, as is evident by our Lord himself; who prayeth himself, 
Mat. 16.39.  as he commandeth us to pray: and expressly speaks of the Decree, purpose, and secret will of God, in these words: Father, not my will, but thy will be fulfilled: that is, oh Lord, I have prayed, that this Cup might pass from me, but let it not be as I would have it, but as thou hast determined & decreed it should be in thy secret will.  
I frame the Argument this: 
Argument.  We must pray that the secret will of God may be fulfilled; as we proved even now: Therefore much more that his promises may be performed unto us. The necessity of the connexion appears thus, Because (as follows afterwards) the Decrees of God are absolute, his promises are but conditional.  
It may here be demanded, 
Question.  is not this petition idle, and vain? Will not God fulfil whatsoever he hath decreed, whether we will or not? Doth not Saint Paul say (speaking of his secret and hidden purposes, 
Rom. 9.19.  and decrees) who hath resisted (or can resist) his will?  
First, 
Answer. 1.  certainly the Decrees, and secret Determinations of God, are like the Decrees and Laws of the Medes and Persians, which cannot be nullified, or made void; but in his appointed time shall surely be accomplished. But yet,  
Secondly, 
Answer. 2.  there are two things required of all, in regard of God's secret will, and Decrees: namely,  
1. A desire conjoined with prayer, that we may subscribe, assent, 
Two things required of us, in regard of God's secret Decrees.  and freely submit ourselves unto the will and decrees of God without murmuring. There is in us so much corruption, and self-love, that we are naturally ready to repine and murmur against God, when his actions cress our affections; and his will is repugnant to ours: and therefore we desire that the Lord would please so graciously to assist us by his grace, and strength, that we may patiently bear what afflictions and crosses soever he hath decreed to inflict upon us, and to exercise us with all; when (according to his Decree) he doth bring them to pass, and lay them upon us. And,  
2. Because in the Lords secret will, he hath certainly decreed both the end and the means; both what blessings he will give us, and what evils he will remove from us, and free us from: and also what means we must use for the enjoyment of those good things, and escaping of those evils: therefore we must humbly beseech the Lord to give us grace, and strength, to fulfil the conditions that he hath decreed shall be fulfilled in us, in some part, before we shall obtain the blessings which he determineth to give us. And thus we see what we require in regard of ourselves, when we desire that Gods secret will may be performed and fulfilled: as also, that we must use the means of prayer, if we desire to partake the promises. Now,  
Fourthly, 
Reason. 4.  and lastly, this is further evident thus, Because the duty of prayer is good in itself, pleasing to our most good God, and good and profitable for us. The substance, and subject matter, both of this point and text, being prayer, I must necessarily expatiate, dilate, and enlarge myself in this reason, something more than in the former.  
Three things are here particularly to be handled, viz.  

1. That prayer is good in itself.  
2. That it is acceptable unto God.  
3. That it is profitable to ourselves   
First, prayer is a duty, 
Prayer a good duty in itself.  good in itself, and therefore is not to be omitted, although we enjoyed whatsoever our hearts could desire. If the Lord in much mercy should withhold no good thing, but all evils from us, shall we therefore neglect good religious duties? God forbidden.  
That prayer is good, 
The proof  appears thus: to wit,  
1. Because God in the Old Testament, and Christ and his Apostles in the New, have commanded us to pray; 
d Ps. 55.15. Esa. 55.6. Luke 18.1.  and therefore prayer must needs be good: For all the Commandments of the Lord are holy, just, and good 
e Rom. 12.12. . And,  
2. Because prayer is a principal part of his worship 
f Luke. 2.37 , and was always both under the Law and Gospel, esteemed by him, as one of his best, and most acceptable sacrifices 
g Psal. 50.14. & 141.2 Hosea 14.2. Heb. 13.25. Rov, 5.8. Argument. : and therefore doubtless it is good.  
From these two particulars, I will frame one categorical argument for the confirming of the thing affirmed: viz, that prayer is good in itself.  
That which all men were commanded to do, both in the time of both in the time of the Law by the Father, and in the time of the Gospel by the Son; and which is a principal part, both of Legal and Evangelicall worship; that must needs be good.  
But prayer is such as hath been proved in the foregoing particulars.  
Therefore prayer is good. 
Prayer is pleasing & acceptable unto God.   
Secondly, as prayer is good in itself: so it is also acceptable unto God, as appears thus: to wit,  
1. 
The proof.  God (as we showed even now) commands it: and therefore certainly it is a duty pleasing unto him, when it is performed well. Shall a father command his Son to do this or that, and not be pleased with him when he hath done it according to his will? Certainly a good Father will not so do: and therefore our good and heavenly Father will accept of, and be pleased with that which himself prescribes, especially if it be performed according to his will. And,  
2. The Lord loves to be sued, and sought unto by prayer; and therefore it is clear that it is pleasing unto him. The more often we go unto him by prayer, the more welcome we are; the oftener we beg the more liberal he is: the oftener, and harder that a man shakes the fruit tree, the more fruit falls; and the more importunate, instant, and incessant we are, the more grateful we are unto him, and may be the more certain to be heard, if we crave those things which are agreeable to hsi will. And,  
3. By prayer unto God, we show our dependence upon him; and that we neither trust in gold nor, in the wedge of gold; neither upon any Egyptian reed, nor adhere unto any arm of flesh: but place our whole trust, hope, confidence, and dependence, in the Lord our God. Prayer is 
g Conversso cordis and Deum. August.  the turning of the heart unto God, or reflection of the soul upon him: for by prayer we acknowledge that the Lrod takes care for us, and that it is he who gives all good things unto us, as follows by and by.  
Now this is so pleasing to the Lord of Glory, for a man in all difficulties, distresses, and straits, to cleave close unto him, and in the greatest extremities to cling unto him, and trust in him, 
job. 13.15.  as job did, that he hath promised to take care for all those who thus confidently cast their care upon him: and never to forsake those who thus adhere unto him: neither to fail those who seek for help, and secure from him alone, etc.  
iv It is further evident thus, that prayer is pleasingunto God, because they who rightly call upon him, do acknowledge him to be Alwise, Almighty, All-good: More particularly.  
1 They who rightly call upon the Lord, do acknowledge him to be Omniscient, one who knows best of all, all their wants, and necessities, etc.  
2 Omnipotent, one who is able to supply all their wants, to satisfy all their desires, to relieve all their necessities, and to remove all their evils, etc.  
3 All good, i. e. one who is most bountiful and liberal, ready to give what we crave, in as much as it is necessary for us; and the alone Author, the gracious giver, and the liberal donor of every good gift, 
Iame● 1.17.  and every perfect being. From these four particular proofs, 
Argument.  I will (as before) draw one true and clear Syllogism, for the strengthening of the assertion which I undertook to prove, viz: That Prayer is pleasing unto God.  
That which God commands, and loves: that which argues our dependence upon him, and proves and testifies him to be, Omniscient, Omnipotent, All-good, and the Giver of all good; that must needs be pleasing, and acceptable unto him.  
But Prayer is such as was proved in the ofure foregoing particulars.  
Therefore prayer is pleasing and acceptable unto God, and consequently must not be omitted or neglected, although we were neither sensible of any want or any woe.  
Thirdly and lastly, 
Prayer is good and profitable for us.  as prayer is good in itself, and pleasing to our good God, so is it also good, and profitable unto ourselves, as appears thus  
1 Prayer is a means to increase, 
The Proof.  exercise, corroborate, and confirm our faith: therefore it is profitable for us. When some necessity or occasion pricks forward the child of God to pray, he considers that his Father hath again and again 
e Psal. 50.15.  promised in his word to hear him, 
Mat. 7.7. joh. 14.13. & 15.14, & 16.23. Jam. 1.5.  when he calls upon him: and by faith believing these promises, he is encouraged to pray, and by praying his faith is exercised, faith and prayer mutually helping one another. Yea, as by prayer faith is exercised, and set on work, so also thereby it is increased, as appears by the Apostles pithy ejaculation. 
f Luk. 17.5.  O Lord increase our fiath; as also thus, As the seed and habit of faith comes from God, so doth also the augmentation and increase thereof: 
g Ex iisdem nutrimur, exquibus generamur.  and the means to obtain this, 
g Vsus promptos facit.  or any other mercy from God, is prayer, as was showed before.  
Reason 2. Habits we know increase, and get strength by acts. Use makes men perfect. 
h Scribendo discis scribere, loquendo loque.  By writing and speaking much, we learn at length to wtite and speak, readily and well; and therefore faith being exercised by prayer, must needs also be increased thereby. Saint Paul exhorts the Colossians to labour that they may beconfirmed, fixed, rooted, and grounded in the most holy faith 
i Col. 1.23. & 2.7. : Now by what means may this be obtained? Our Saviour answers hereunto (by his own example) by prayer. Peter (saith he) I have prayed for thee that by faith should not fail. 
k Luk. 22.32.  As if he should say, Thy faith will be so shaken by the bitter blast; of thorough trying temptations, that it will be in danger to fail and decay; but I have prayed for thee, that thou mayst be firm in faith, and faith confirmed, and fixed in thee 
l Cristi actio est nostri instructio.  Christ's action is our instruction: and therefore if he pray that Peter's faith may be like the Cedars of Lebanon, which the winds cannot root up: then by this means of prayer, we also should labour to confirm, and strengthen our faith, against all temptations and tribulations whatsoever.  
To conclude this particular. If prayer be a means to exercise, augment, and establish our faith: then is it profitable for us. But it is proved to be such: therefore it is profitable for us. Now.  
II. Prayer doth corroborate pious affections in us, yea increaseth, and nourisheth in us the love of God. For as he who loves b or in prayer, to talk and discourse with God, and desires to be private with him when occasions will give leave, doth truly testify that he loves him: even so those private heavenly soliloquies of the soul doth augment this love. Or, as mutual society and discourse doth nourish affections, so the lo of God is augmented by frequent and fervent supplications. The more that friends know the cordial affections one of another, the more dear, and entirely they love one another; and thus is it betwixt God and the righteous, according to that of the Psalmist. They that know thee, 
Isal. 9.10.  will (love and) trust in thee. The oftener we converse with the Lord, the better we shall know, both what he is in himself, and what unto us: and the more acquaintance we have with him, the more shall we be acquainted with his love unto us; and the more we are acquainted with the power, purity, majesty, felicity, and glory of our God, the more we shall trust him, and delight to acquaint ourselves with him: the clearer sight we have of his love unto us, and the nature thereof, the more will we burn in his love: for as the bellows blows the sparks into a flame: so fervent prayers, fiery ejaculations, and divine speculations and contemplations, inflame all the affetions of our souls with love unto God. And therefore ceries, it is very profitable for us, And  
III. Pure prayers produce sure solace, and a sorrowful supplication begets solid consolation: according to that of the Poet, 
Cura precum mater, 
Sphinx  matrem sua filia pellit,  
O felix mater, filia quamque pia est.  that is, Care is the mother of prayer, but by and by the daughter shuts the mother out of doors, Care, anxiety, grief, and misery, moveth and teacheth us to pray: and pious prayers expelleth all grief and anguish out of the soul. When men are afflicted, than they pray, and prayer in affliction swalloweth up care and sorrow in victory. The Father saith, 
m Bernard. serm. 32. ●… Cantic.  Quoties me oratio quem paenè desperantem susceperat, reddidit exultantem, & presumentem de venia! That is, I have often fallen upon my knees to make my suit unto my Lord, with a heart well nigh overwhelmed with the weight of my sins: but I arose with joy, and returned with comfort, and sure confidence, and confident assurance of the mercy of God, and remission of my sins. 
●… Sam. 1.15.18.  And this we see also clearly in Hannab. Eli seeing her lips move, but hearing no petitions utered, reproves her for, or chargeth herw i'th' drunkenness: whereunto she answers. I am not drunk, but I am a woman of a sorrowful spirit; but after she had commended herself, and commenced her suit unto the Lord, the text saith, She went away, and did eat, and her countenance was no more sad. Prayer begetteth confidence in the soul, and confidence engendereth peace and tranquillity of conscience: and therefore prayer is profitable for us, and comfortable unto us. And,  
iv Prayer is like jacob's Ladder, by which we mount up unto God: and in this Ladder are four stages, steps, or degrees: to wit,  
1 Necessity constraineth us to pray, and need makes us run unto God: that is, when we are in a straight, than we turn straight unto God, if there be any grace or religion in us. And  
2 The precept of God commandeth us to pray; and he who hath absolute dominion and power over us, imposeth this duty upon us. And therefore, if there be any fear of God before our eyes, this will be a second cord to draw us forward unto prayer. And  
3 The promises of God treasured up in the Word, do so certainly assure us to be heard, that with cheerfulness and comfort we pour out our souls, and lay our hearts open before God, 
Esa. 37.  as Hezekiah spread hsi letter before him, when he said, See Lord, reared and consider, And  
4 Faith obtaining that which is desired and promised, in certain hope, before it be actually acquired, or possessed, stayeth the soul upon God, and causeth the heart to rejoice with joy unspeakable and glorious.  
If we desire to ascend, or to mount this Ladder more nimbly, then let us step thus.  
First, when necessity pincheth, and poverty paineth us; then we pray.  
Secondly, when the Divine precepts enjoin us to call upon God, than we obey.  
Thirdly, when the promises of the Word assure us, that our prayers shall not be as water spilt upon the ground, or sent forth in vain, but successful and prosperous, than we fly with swift wings unto God.  
Fourthly, when faith engageth herself for the Lord, and becometh his Surety, that all his promises (whether they concern temporal blessings, or spiritual graces, or eternal glory) shall in his due time be made good unto us; then we are content to wait patiently the Lords leisure, and to rest quietly under the shadow of his wings, until he puta new song of rejoicing into our mouths, 
Psal. 40.1.3.  and satisfieth the desires of our hearts.  
From these four particulars I will frame one general argument (as I did in the rest) for the confirming of the thing affirmed; 
Argument.  to wit, That praer is profitable unto ourselves.  
That which is a means to exercise, increase, and confirm our faith; that which begets pious affections, and augmenteth the love of God in us, and brings comfort unto us, and us unto God, that must needs be profitable for us.  
But prayer doth all these, as was showed in the four foregoing heads.  
Therefore prayer is profitable for us.  
Now from he three main branches of the fourth Reason, I will also extract one plain Syllogism, for the proof of the Proposition first propounded, viz. That Prayer must not be neglected of us, or omitted by us, although we had a promise of mercy from God.  
That which is good in itself, 
Argument.  and pleasing unto God, and good, and profitable for us, must not be neglected, or omitted by us, although we had a promise that our wants should be supplied, and our evils removed.  
But Prayer is such a thing as was showed before.  
Therefore it is not to be neglected, or omitted by us, although we had a promise that our wants should be supplied, and our evils removed.  
And thus I have confirmed, and strongly (yea I hope convincingly) proved the truth of the Proposition, 
The fourth proof of the point.  both by testimonies, and texts of Scripture, and by examples recorded in Scripture, as also by Reasons, and Arguments deduced from Scripture: and the fourth proof of the point only remains, namely; the removal of these rubs, which are laid in the way contrary to Scripture: For,  
First, 
Object. 2.  some Philosophers and Heretics object, the Scripture saith, That God knows our wants: 
Luk. 12.30.  and therefore we need not pray for the supply of them.  
This follows not; for we are not Narratores, 
Answer.  sed Rogatores, not declarers, but desirers: not Publishers, but Petitioners. Now it is one thing to tell a thing unto one, who is ignorant thereof, and another to desire a thing of him who knows our wants: and therefore we must pray, and explain, and express our wants unto God, although he know them perfectly before we pray. 
A similitude.  The beggar thinks it not enough, that the rich man sees him to be naked, and knows that he is in misery, and almost hungerstarved: but thinks it good policy, yea very necessary, to move him by his tears and prayers, to add action to his knowledge, and to supply the wants which he sees him to suffer. And thus must we do, For the Lord stays until we pray; that being the ordinary means of attaining our desires. Yea although he know our wants before we pray, yet he will take no notice of them until we pray; and therefore we must by prayer make our wants known unto him.  
It may be objected again, 
Object. 2.  If the Lord have made any promise of giving any good thing unto us, 
Psal. 77.8.  he will certainly perform it; 
Psal. 77.8.  For his promise never fails: therefore we need neither prey for the performance of the promise, nor for the enjoyment of the thing promised.  
First, 
Answer 1.  the Lord only promiseth unto us Generalia, general things: as I will be their Gad; 
a 2 Cor. 6.16.  and I will be thy exceeding great reward 
b Gen. 17.1. : and whom I once love, I love unto the end 
c joh. 13.1. : And the like: and therefore we should make our particular wants known unto the Lord by prayer, And  
Secondly, 
Answer 2.  when the Lord promiseth some particular blessings, such promises are not generally to be extended, or applied unto all the faithful, but only unto some: as for example. The Lord promised that those who trusted in him should have their life given them as a prey in all places: 
jer. 39.18. & 45.5.  and yet holy Zachary was slain: and Kingly Esaias was dissected with a saw. And therefore, if particular promises shall not literally be made good to every particular pious person: then every one should make his own particular case particularly known unto the Lord by prayer. And  
Thirdly, 
Answer 3.  when the Lord promiseth any particular blessings, either generally to all, or particularly to some only, be promiseth those things conditionally: for although the Decrees of God be categorical, yet his promises are but hypothetical; and made upon some condition, which must be accomplished, if we desire the thing promised. Now this condition is prayer, as we sheed before: and therefore we must pray for the possession of the things promised unto us.  
It may yet further be objected. 
Object. 3.  The Dectees of God are sure, and the end is appointed; and therefore vain is prayer, and all the means that man can use.  
First, 
Answer 1.  some answer here to the Antecedent negatively. 
d Thom. Angl. in c. 25, Gen.  That God's counsel, purpose, and predestination is conditional, Deus non praedestinat talia absolute, sed sub congruis conditionibus: God doth not predestinate such things absolutely, but under certain conditions. Thus he, but thus must not we answer: because God's purpose of election and predestination, is without any condition: as the Apostle saith, That the purpose of God might remain, 
Rom. 9.11.  according to Election, not by works, but by him that calleth. In which words he shows clearly. That God's election standeth not by any condition in him that is called, but by the will of the caller.  
Secondly, 
Answer. 2.  others answer, Praedestinationem Sanctorum precibus juvari possE, quoad effectum, licet impediri non possit. That God's predestination may be helped in respect of the effect by the prayers of the Saints, though it cannot be hindered 
f Thom. Aquin. 1. par qn. 23. art. 8. . Thus he, but not we dare thus answer; because the Apostle saith, Who was his Counselor, or who gave unto him first, 
Re. 11.35.  and he shall be recompensed? Intimating that the Lord was neither assisted in his eternal counsel, neither that he can be helped in the execution thereof.  
Thirdly, 
Answer 3.  
g Greg.  others answer, That God so predestinates eternal life, ut postulando mereantur accipere, that yet it may be merited by prayer; etc. as Aquine speaketh, that God doth (creaturis dignitatem causalitatis communicare) Communicate to creatures the dignity of being causes. 
Rom. 11.6.  But I allow not of this Answer neither: because the Apostle calleth election of grace, and if it be of grace, it is not of works; therefore works, as causes cannot be subordinate to election of grace.  
Fourthly, 
Answer. 4.  I answer to the consequent, admitting willingly the Antecedent; That if we must not use the means where there is a decree, than we must neither eat, nor take physic, nor apparel ourselves, nor follow any trade, nor sow seed, nor the like; because God hath decreed whether there shall be plenty, or scarcity, whether we shall have health or sickness, poverty or riches, yea how long we shall live.  
Fifthly, 
Answer 5.  to the consequence I answer again. The decrees of God are certain, therefore prayer and all means are vain and idle: follows most falsely; for the use of the means is decreed, as well as the end: and therefore means must be used, because the Decrees are certain. As God (I say) hath predestinated the end, so he hath likewise ordained the means and way leading thereunto; therefore by faith, hope, prayer, and patience, the elect are brought to be partakers of the happy end; not as causes procuring the same, but as means to assure them thereof: for these are fruits of our election, as the Apostle saith, 
Ephes. 1.4.  He hath chosen us in him, before the foundation of the world, that we should be holy. 
2 Tim. 1.9.  So Ambrose upon these words of the Apostle, who hath saved us, etc. not according to our works, but according to his own purpose, and grace, thus inferreth; Quomodo redintegraretur, praedestinavit, quo tempore, per quos, qua ratione salvari possunt, ut neque merito suo, qui salvantur, neque horum, per quos vocantur, sed Dei Gratia istud donum praestari videatur per fidem Christi. That is, God hath predestinate how a man should be restored, at what time, by whom, and by what means he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by God's grace this gift is bestowed by faith in Christ.  
Sixthly, 
Answer 6.  we do not use the means, as though they were sufficient, Opere operato, by the bare use of them, to procure unto us, the blessings and good things desired, or promised; (for means are but means, and not efficient causes) but we use the means in expectation of a blessing from God, in the use of them 
h Neh. 4.9.21. & 2 Chron. 32.6, etc. .  
Seventhly, 
Answer 7.  the Decrees of God are certain, therefore men's prayers, and all human means are idle, follows not; for we use not the means for this end or cause, that we may change, 
Esa 45.10.  or alter the decree of God (for we know that he declares the end from the beginning, and from ancient times the things are not yet done, saying, My counsel shall stand, and I will do all my pleasure) but we use the means and pray, or the means of prayer, 
1 Tim. 4.5.  for these causes, to wit,  
1 Because God hath sanctified the means, therefore they must not be neglected: and hath ordained the means, therefore they must be used if we would be without excuse. And,  
2. Because God hath annexed promises to the use of the means. 
i Mat. 7.7. etc. 1. King. 8.38. . And thus much for the confirmation of the truth of the point, and for the confutation of the cavils, urged against it. I will now apply it,  
First, 
Use. 1.  A majore ad minus, Is it so then, that where we have promises of mercy and blessings, we must pray, then much more where we have none: as for example. Suppose we had a particular promise in the word of God, totidem verbis, that God would bless this our present Parliament according to our desires; yet we should pray and pray again, for the performance of that promise and blessing promised: How much more than when we have no such promise?  
If it be objected, 
Objection. 1 Mat. 18.19.20.  we have a promise, That where two or three are gathered together in the name of Christ, there the Lord hath promised to be present. I answer,  
First, 
Answer. 1.  I grant that this promise may be extended and applied to all Christian Convocations, Congregations, and Assemblies, convened and met together to consult of those things which may concern the good of the Church & State wherein they live. And,  
Secondly, I grant likewise, that not only two or three, 
Answer 2  but two or three hundred are now convocated, and assembled in the name of Christ, in the high Court of Parliament, for Christian and Religious ends.  
Thirdly, if I should grant also, 
Answer 3.  that this promise is directed, and reflects directly upon this Honourable Assembly; yet we must pray for the presence both of the power and grace of God, to be with them according to his promise; for we are unworthy of those blessings which we will not vouchsafe to pray for. But,  
Fourthly, the truth is, 
Answer 4.  that this promise is hypothetical, or conditional; and therefore if we continue Ponere obicem, to lay stumbling blocks in the Lord's way, to provoke him unto wrath, to fulfil, and fill full to the brim, the conditions of vengeance, but not of mercy; we than cannot expect the performance of this promise; for promises which are conditional (as all revealed promises are) shall not be performed (or at least, we cannot be assured that they shall be performed) unless the condition be in some measure fulfilled.  
If any Pharisee should now stand up and say, 
Object. 2.  All the Congregation, and people of England are holy; 
Num. 16.2.  as once Korah, Dathan, and Abiram, said of the people of Israel: or, that we here in England, have performed all the Lords will, and done whatsoever he commanded us, 
1. Sam. 15.14.  (as Saul once said of himself) and therefore we know that all the promises of the Lord shall be made good unto us. I then answer,  
First, 
Answer 1.  that if it were so truly, it should be so certainly; if there were nothing wanting in us, there should be nothing wanting in the Lord. If there were no provocations in us, there would be no corrections, or correcting rods in the Lord's hand. If we indeed did thus fulfil the conditions, God in truth would then fulfil his promises. But,  
Secondly, 
Answer 2.  I must answer with Samuel to Saul. If it be thus as you say, than what means the bleating of these Sheep, and lowing of these Oxen? Let us confess our sins, and give glory to God; Let us acknowledge in all Christian humility, that there are little Sheep, and great Oxen amongst us, who bleat, and low loud in the ears of the Lord. Is there not amongst us here in England, speaking sins, and silent sins; public sins, and private sins; great sins, and small sins; crying sins, and tongue-tied sins; sins of infirmity, and sins of perverseness and obstinacy? Have we not sins both in our Superiors, and inferiors; in our professors, and profane persons; in our rich, and poor; in our Church and State; yea, in the Court, City, and Country? Certainly, if any place, degree, rank, or quality; should with Pilate wash their hands, and publish their innocence; it would be like pilate's washing indeed, a proclaimer of their guilt, not of their purity. 
jonah. 3.5.  And therefore seeing our sanctity doth not deserve a blessing, but rather our sins a curse: if we desire a blessing upon this Honourable Assembly: We must then not urge or plead our merits, but do as the Noble Ninivites did: to wit,  
1. Repent us truly of all our sins; not excusing, but accusing ourselves: not extenuating, or denying, but amplifying, and acknowledging our iniquities. Let us consider the nature and number of our sins, the quantity and quality of our transgressions, against whom we have sinned, and what we have merited for so sinning; that the serious consideration of these, may breed and beget in us, sighs and sobs for our sins, and bring forth tears of true repentance. 
As a soldier is no body without his armour; nor armour without a soldier: so prayer is nothing without fasting, nor fasting with out prayer. Chrysost. hom. 15. in Mat.  In a word, let us from the heart, and with the heart, bewail the sins we have committed, and never turn any more to the sins we have bewailed. Let us wash our souls with the tears of contrition, and never any more pollute them with the stains of sin. And,  
2, Let us fast, and humble ourselves in dust and ashes, let the inward sorrow of the heart be expressed outwardly in the life; let the body abstain from meat, and both body and soul from sin; that we may be the better prepared for prayer, which two should always go together.  
3. Let us pray, and that mightily unto God, for the pardon and remission of our sins, the removal and aversion of evils, and the continuance of all graces and mercies: especially for the prosperous success of this long-desired Parliament. Oh let us here wrestle with manful wrestlings, and tug with the Lord, even the Almighty God of Jacob, for a blessing upon their consultations and meeting; yea, let us not let him go, until he have granted this our request: let us again and again, with the most intent ardour of our affections, humbly beseech the Lord, so by his alwise and all-good providence, and Almighty power, to order and dispose of this business, that no sinister accident, or occasion may cause the dissolution, or breaking up thereof, until religion and peace be established in Church and State, and all the greevances of the Commonwealth be redressed, and whatsoever is amiss in us in some good measure rectified. And,  
4. Then let us hope for mercy, 
2. Cor. 7.10.11.  and favour from God; that is, let us repent with a repentance never to be repent of: let us sorrow for our sins, with a sorrow never to be sorrowed for: let us humble ourselves sincerely in dust and ashes before the Lord: Let us pray with strong cries unto him for a blessing, and blessed success upon this Noble and religious Assembly; and then trust in him who is faithful in all his promises, and confidently expect that our prayers shall be heard, our suit granted, and our desires satisfied: but of this more by and by.  
Secondly, 
Use. 2.  let us hence further be persuaded to use the means diligently and constantly. This Use is deduced and derived thus, If the faithful flock and peculiar people of God, must not idly expect the performance of those promises which God makes unto them; but must labour by prayer for the fulfilling and accomplishment of them: than it is our duty to use the means, if we desire a happy event.  
Two things we have here particularly, and a part to consider of; to wit, That means must be used, and that we may then expect what God hath promised.  
First, ordinary and lawful means, must ordinarily and lawfully be used. Now in this branch we have four particulars, particularly to point out unto you: to wit,  
First what Means are: here note, 
The definition or description of Means.  that Means are so called of the middle place which they hold, between the efficient and final causes, or the Agent and Act: serving the one, for the furthering and achieving of the other. And so all creatures, whether persons, or things, come under this account, in respect of him, from whom, and for whom all things are. And thus whatsoever we are commanded to use, or do use lawfully, for the attaining of any lawful thing, which is desired by us; or wanting unto us, or necessary for us; it is called Means. And,  
Secondly, 
The necessity of the Means.  we must now consider the necessity of Means, and the use thereof. We must not say with that profane person. Si salvabor, salvabor, si damnabor, damnabor; if God have writ my name in the Lamb's white book of life, than I shall never see death, do what I will: on the contrary, if God have writ my name in the black book of reprobation, than I shall never come unto salvation, though I use all the means thereunto that possibly I can. Let us not say, Homo proponit, Deus disponit. We may purpose and practice what we will, but the purpose of God shall stand, and his providence doth dispose of all things: for although this be most true, yet so is this also. That secret things belongs unto God, and revealed things unto men. And therefore let us not look to that which we can never see, nor pry into that which we can never understand, nor inquire after that which we can never find out; I mean the Decrees, purposes, and secret will of God: But let us look to his revealed will, and precepts, and therein we shall see the necessity of the use of ordinary and lawful means. The necessity of the means appears two manner of ways unto us: to wit, 

1. Because it is evil to neglect the Means.  
2. Because it is good to use the Means.    
1. To neglect lawful and ordinary Means is evil, it being either,  
1. Desperateness, when a man is without hope of reaping good by them: although God have annexed, and promised a blessing unto the use of them. Or,  
2. Unthankfulness unto God, who provides them as helps against our infirmities, and wants. Or,  
3. Sloth, when a man will not trouble himself with the use of the Means, although the Lord have commanded the use of them. Or,  
4. A presumptuous tempting of God, when a man expects good without the use of them: for we tempt God in his promises, when we hope to enjoy what we desire, although we neglect the use of those lawful means which God hath allowed, and commanded us to use. The Devil tempts Christ thus to tempt the protection, 
Mat. 4.7.  and providence of God, but he would not; and therefore no more must we: but acknowledge that the neglect of lawful and ordinary means is evil and sinful. And,  
2. As the necessity of good means appears by the evilness of the neglect thereof, so also by the goodness of the careful use thereof. For,  
1. In the diligent use of natural means, (as meats, medicines, apparel, circumspection, and the like) we show most wisdom, and that we are not like beasts without understanding.  
2. In the careful use of supernatural means, as Prayer, Fasting, the Word, Sacraments, and the like, we show most grace, and that we are not as men which know not God. But of this by and by in the fourth particular: viz. what means we must use.  
Thirdly, 
Two Cautions concerning the use of the Means. Caution 1.  we have here further two Cautions to be observed in the use of the means; namely,  
1. In the use of the means remember the end. Separate not those which God hath conjoined; sever not the means from the end, nor the end from the means. 
A similitude  A messenger must not so mind his way that he forget his errand. To separate the means and end whereunto ordinarily they lead, is vanity in all courses: but in divine matters, or matters of much moment, mere madness. He who sinneth without repentance, and yet hopes to escape hell, separates the end from the means. He who expects heaven without faith and obedience, separates the means from the end which he aims at. And those who look to the Court of Parliament whereunto they are called, and consider not the end wherefore they are thereunto called (viz. the Glory of God, the honour of his sacred Majesty, the prosperity of the Commonwealth, the welfare of the Commons, the peace of the land, and the advancement of true religion) separate the end from the means. But, Quae supra nos, nihil ad nos; My tractate may be called the pious man's practice in Parliament time; not the duty of Parliament men, and therefore these not belonging much unto us, being above us, I will therefore pass them by, and pass unto the second Caution which concerns us: namely,  
2. Ascribe not too much to the means used. 
Caution 2.  Here observe that we ascribe, and give too much to the use of the means two manner of ways: to wit,  
1. When we conceive and hold the means so necessary, that we fall into the use of unlawful means, as Saul did, when he went unto the Witch at Endor; 
1. Sam. 28.17.  and Ahaziah, when he sent unto Beelzebub the God (or Idol) of Ekron. 
2. King. 1.2.  When there is any thing amiss in Church or Commonwealth, we must not for the rectifying thereof, have recourse to insurrections, rebellions, seditious practices, or any unjust, or unwarrantable courses, but only unto lawful means; as making our moan to Magistrates, and commencing our complaints unto them, and making known our greevances unto Parliaments, and the like. And,  
2. We ascribe too much to the use of the means, when we attribute help unto them, or trust in them: as Asah, 
2. Chron. 16.12.  who did not only use Physic (for that was lawful) but trusted in the Physicians, which was unlawful. And hence sometimes the means fail, and succeed not: as we see in Gehazies laying his Master's staff upon the child. Wherefore, 
2. King. 4.31.  if we desire the continuance, and prosperous success of this Parliament; let us not trust in it, but in God by it: Let us not ascribe any thing unto the means, nor place any confidence in the means, but only desire the blessing of God upon them, and upon all their consultations. Let us look upon God as the alone Author, and gracious Giver of all good, and beseech him so to direct, instruct, & assist those his servants and instruments, that he may do much good unto us by their means. For if we shall look no further than the assembly, or persons assembled, and expect a blessing upon their endeavours, without having an eye to the blessing and assistance of God, we should then a scribe too much to the means used. And thus much for the Cautions.  
Fourthly, 
The means to be used is Prayer.  consider we now what means must be used by us for the obtaining of the end of our desires and wishes.  
The means which our Text teacheth us to use, for the removal of evils, and the obtaning of the promises, is Prayer. Here therefore therein observe only two things (and that very briefly) viz. 1 What prayer is. And 2. How it must be so qualified, that it may be a means to procure unto us our desires, and Gods promises.  
Prayer may be thus defined: 
Definition of Prayer.  It is the colloquy, or discourse of the soul with God: or it is the spiritual assent of the soul unto God, begging at his hands those things which concern his glory, the salvation of our souls, the preservation of our bodies, lives, and estates, according to his will, in, by, and through the merits of Christ.  
If it be demanded, 
Question.  how may we be certain, that our prayers which we pour out before, and offer up unto the Lord; shall be heard, and granted? I answer briefly from the Text.  
First, 
Answer 1.  pray unto one who is able to help us, as poor men beg of rich, and not of the poor, so let us direct our supplications, and send up our requests unto the Lord our God, who is omnipotent, able to do whatsoever he will in heaven and earth; and above all that we are able to ask or think. For thus doth our holy Prophet in the Text, O, God save us with thy right hand. And,  
Secondly, let us be such, 
Answer 2.  as God hath promised to help. The person here praying unto the Lord, 
Psal. 119.  is David, who served him with a perfect heart, and kept his Commandments with his whole heart; and therefore the Lord did preserve him, 
joh. 9.31.  according to his promise made unto him. This was a truth so clear, that a blind man could see it, that God hears not finners, but if any man be righteous, him he will hear. And therefore let us hear God, if we desire that he should hear us. Let us purge ourselves from sin, as he commands, and then he will preserve us as he hath promised. Let us sincerely serve him, and he will surely save us. And  
Thirdly, 
Answer 3.  let us ask such things as he hath promised to give, and grant, or which are agreeable unto his will, and pleasing unto his Majesty. 
Matt. 6.13.  The Psalmist prays here for preservation from evil, and our Saviour teacheth us to pray. Deliver us from evil: and therefore it is agreeable to the will of God that we should pray for protection against evils, and for the removeall of them when they lie upon us. And  
Fourthly, 
Answer 4.  let us pray unto God in that manner, that himself hath prescribed; that is,  
1 Let us pray for others; not for ourselves only: as David here doth. And  
2 For general blessings let us pray generally, when two consent together, 
Mat. 18.19.  and offer up their prayers with one accord, their voice is heard. And  
3 Let us pray fervently. That bird is held best, that sits upmost in the nest, and draws in most spirits: and those are the best petitioners, who are still gaping up to heaven fervently by prayer. It was said of Luther, Quod voluit, potuit: He was so fervent, and zealously earnest in his prayers unto God, that he could obtain any thing at his hands. 
Luk. 18.11.  And  
4 Let us continue and persevere in prayer until our suit be heard, and supplication granted, or the will of God revealed concerning the thing which we pray for. To sum up all this in few words, let us all labour that our persons may be pleasing and acceptable unto God; and our hearts and lives purged from all pollution of sin, and beautified, and adorned with purity and sanctity: and then let us all cry mightily unto God, (because vis unita fortior, many faithful persons joining together in fervent prayers, do quickly prevail with God) Let us all (I say) pray, yea let us all pray fervently unto our God (who is able to help us) for the good success of this present Christian assembly, and let us continue these our prayers for the continuance thereof, and a blessing thereupon, until the Lords will be revealed concerning the event, fruit, and effect thereof. Thus we have done with the former branch of this last Use, to wit, That means must be used: the second and last only remains, namely, that we having used these means, which God hath commanded, and as he commanded, we may then confidently expect the blessings and mercies promised and desired; which was the second general.  
What hath God promised? 
Question. Answer. Mat. 18. joh. 14.13. & 15.16. & 16.23. jam. 1.5.   
That where two or three are gathered together in his Name, he will be in the midst of them: and that whatsoever we ask of him, in the Name, and for the sake of Christ our Lord, we shall receive. And therefore let us with one tongue, one voice, one mind, one heart, from the heart, and with the utmost intention of the heart, pray unto God, in the name of his dear Son, and our sweet Saviour Jesus Christ to bless, prosper, assist, aid, direct and sanctify, all those who are assembled, both for Church and commonwealth, and to make the Assemblies successful, according to our desires, and necessities: and so to instruct, and enable them, that such wholesome laws may be enacted and established by them, that we may enjoy the blessings of peace, unity, concord, prosperity, and the preaching of the Gospel in purity and sincerity. Amen, Amen.   

Proposition. 2.  
The first Proposition being thus finished, I proceed unto the second, viz.  
That the Lord exerciseth sometimes, his most beloved people, and Nations, or his chosen Nationall Churches, and dearest commonwealths, with great afflictions, calamities, and miseries. Or, those Churches & commonwealths which have been sometime, or for a long time, the people of God, and above all other people most beloved of him, are sometimes brought by him into great distress, and most gievous desertion. Or, the Lord doth sometimes severely punish, sometimes wholly desert, sometimes for a long while forsake a people that hath been dear unto him.  
How naturally this note ariseth from the Text, 
How the point ariseth from the text.  will easily appear, if we do but observe these two things, in the Psalmists supplication. viz.  
First, for whom he prays: namely, for the people of Israel, the Lords chosen people, who were so dear unto him. And  
Secondly, 
Preservation twofold.  for what he prays: to wit, for salvation, or preservation. Now this is twofold, and accordingly thereunto we pray for it two manner of ways, For 

1 Sometimes we pray to be preserved from some evil, either feared by us, or hanging over our heads. Deliver us from evil. And  
2 Sometimes we pray for preservation out of, or deliverance from some evil, which afflicts us, pains us, lies upon us, and is felt by us. And of this preservation the Text speaks: as is clear from verses 1.2.3.10. 
The Proposition proved. 1 By the comminations of the Word. 1 Sam. 12.22.25. Exod. 3. & 4. & 5. Deut. 32.10.16.19.22. Hos. 12.14. & 13.1. jer. 11.16, 17. Lament 2.15.16. Ezech. 16.8.15.27.39.46. Revel. 2. & 3. & 4.2 By examples.  Save O Lord with thy right hand, that is, Preserve thy beloved and chosen people by thy power, who are now grievously afflicted by thy heavy hand. The truth of the Proposition may be evinced.    
First, by these, and the like comminations, and threaten of the lord The Lord will not forsake his people, for his great Names sake: because it hath pleased the Lord to make you his people. But if ye do wickedly ye shall perish; both you and your King. And  
Secondly, by these and the like examples, viz: of Israel in Egypt: and afterwards: and of Ephraim, and of judah; and of jerusalem, and of the Church of the jews: and of many more particular Nationall Churches: And  
Thirdly, by these and the like similitudes, 
3 By similitudes.  when the body is impure, it must be purged. When the dross obscures the gold, it must be melted and refined. When the house is nasty it must be swept. When our  are foul, they must be washed. When the sore or wound is gangrened, or festered, it must be corroded, lanced, or cut. When tares overspread the come, or weeds over-runne the herbs, there is need of sharp hooks, 
Mat. 3.12.  and weeding knives. And thus when a Church gathers soil, and is spotted with sin, and overspread with impiety, the Lord then (and not without need) doth purge it by the fire of affliction. As children who are loved, 
Heb. 12.7.8.  are by correction reduced, reform, and reclaimed, from their wicked practices: So when the people of God errs and goes astray, the Lord with the rod of correction calls them bacl from their errors. And  
Fourthly, the truth of the point will appear, by an argument à majore ad minus, 
4 A majore ad minus.  viz. The Lord doth sometimes most grievously afflict his elect, and peculiar servants (I mean the members of the invisible and spiritual Church) as both experience and Scripture doth abundantly testify: and therefore no wonder if he afflict outward and visible societies. And  
Fifthly, it is clear from the donation, 
5 From the Lord's donation.  and expectation of the Lord: for he having showed more mercies, and afforded more means unto them than unto other Nations, doth correct their iniquities with a rod, and their sins with scourages, as follows by and by. And  
Sixthly, 
6 From the nature of God. jer. 18.7.8. Ezech. 18, 20. jer. 22.24. Act 10.34.  this also appears from the nature of God; who is no respecter of persons, but infinitely just, and in his justice will not suffer sin to go unpunished, no not in those who have been in his esteem, as the signet on his right hand.  
If this be thus, 
Question.  then how can the Covenant which the Lord makes with his people be true?  
The Covenant of God is twofold; 
Answer.  namely either  
First, with the Catholic, and true invisible Church; and this Covenant is most firm, sure, and certain. Exod. 6.4. jerem. 31.32. Isaiah 54.10. and 61.8. Ezech. 37.26. Or  
Secondly, with some persons, or particular societies, families, kindreds, or the like, Gen. 17.7.9.10.11.13.14. and this covenant is twofold, to wit, either 

1 Tropological; and such was the Covenant which was made between God and Abraham's seed; for thereby were not meant literally his seed, according to the flesh, 
Zac. 11.10.  but figuratively the children of his faith. Or  
2 hypothetical, and conditional: and such are all the Covenants which the Lord makes with any People, Nation, or Lanauge, Exod. 19.5. Deuter. 4.7, 8, 9 And therefore if they fulfil not the condition of the Covenant, the Lord may justly cast them off; without any just impeachment or breach of covenant.    
Seventhly and Lastly, 
7 From the nature of sin.  it is evident that the Lord sometimes deserts, and casts off that people which were once precious and dear in his sight, from the nature of their sins; viz. because of all sins theirs are the greatest, and worst. The falls, and faults of Christians (after they have embraced, and known the Gospel) are worse than the failings of Heathens, and infidels, who are not instructed by the Word. And as their sins are greater, so shall also their punishment be; for he who knows his Master's will, and doth it not, shall be beaten with more stripes, than he who offends ignorantly. Infidels have only the Law of nature, but Christians the Law of God, Infidels only the light of nature, but Christians the light of the Gospel. Infidels had only Idolatrous Priests, and Moral Philosophers to teach and instruct them: but Christians are taught by the true Ministers and Messengers of Christ. In Insidels there is an invincible ignorance (the mere natural man not being able to understand spiritual things) but in Christians a vincible, 
1 Cor. 2.14.  they being taught by the Gospel, which is the ordinary and ordained means of knowledge. The sins of Heathens do not so much embolden others to do the like, as do the sins of Christians. Neither do the sins of those so much scandalise Religion, or dishonour God, as the sins of these. And therefore if we here in England commit the sins of Heathens, Infidels, Indians, Jews, or Turks, we are worse than any of them (Godhaving done more for us, and given more unto us, than for, or unto them) and we may justly expect greater plagues to be poured down, and more direful and dismal judgements to be inflicted upon us, then are ordinarily executed upon the most wicked unbelieving wretches.  
Because, 
Question.  the Lord is just in all his judgements, and righteous in all his ways, it may therefore be demanded; Why the Lord afflicts those places which sometimes he prized?  
First, 
Answer 1.  sometimes he doth this for the trial of his servants. Here we musty note, that calamities and miseries are either, 

1. 
Two sorts of calamities.  Corporall, which are generally, indefinitely, indiscriminately, and without difference, inflicted upon all, or some of all sorts: as plague, pestilence, famine, sword, sickness, and the like. Or,  
2. Spiritual, as heresies, schisms, errors, and persecution; and these the Lord permits sometimes to over-runne a Nationall Church, or State, for the trial of his faithful flock Casta est quam nemo rogavit: that is, As a Woman is not known whether she will stand chaste, till she hath been sollcited of vicious men, and then she is discerned: 
Chryso. 〈◊〉 in Epist. Rom.  so the saith of the Church is not well known, until by heresies, errors, the coming of Antichrist, and persecution, she be thoroughly tried. But here were must note again, that this trial is not for the Lords sake, as though he knew not who were his, or what his were, or what was in their hearts (for the Lord knows even our very thoughts, long before they are conceived, but it is for our sakes, and the sakes of others, viz. that the Church may see whether we are sincere, or hypocritical, whether builded upon the rock, or upon the sand: and that we may be the more purged, refined, and confirmed by these trials.    
Secondly, 
Answer 2.  although (as we have showed) the Lord sometimes afflicts his children (by some spiritual afflictions) both for their trial, and also that their saith thereby may be like fined gold; yet he never lays any common corporal calamity upon any State or Nation, but for sin: and therefore we answer now secondly to the foregoing Question, that when God pours down the Viols of his wrath upon any people, land, or language, that it is for their sins committed, and their continuance in sin. For as no Nation is so dear unto God, but a presumption of continuing in sin will separate them from him; 
Ezech. 18.24.  as we proved before: so no Nation that ever was dear unto God was rejected by him, but for their iniquity, obstinacy, impenitency, 
Chrysost. hom. 32. oper. amperf.  and hardness of heart. As a wife is not put from her husband, but only for fornication: so no people, Church, or State is put from Christ, but only for transgression. And therefore if the Lord should give us in this land, at this time a stone for bread or a Scorpion for fish; that is, answer us with a curse, when we pray for a blessing; and cross our expectation in the success of this honourable Parliamant; and when we desire to be refreshed with his mercies, cause us to drink the cup of his fury; and when we crave peace in Church and State, permit sedition and schism, to rend our bowels out of our bellies: If (I say) the Lord in his justice should thus deal with us, we must confess, and acknowledge, that we have no more, no not so much, as we have deserved, long ago for our many great, and heinous sins.  
For application of this, 
Use.  let no Church or Nation whatsoever trust to any external covenant, privilege, prerogative, or precedent mercy, or favour whatsoever. This may be applied to the Churches both of Rome, and England.  
First, 
The proposition applied to the Church of Rome. Revet. 1.11. Ephesus. Smyrna, Forgamus, Thyatira, Sardis, Philadelphia Laedicea.  let not the Church of Rome brag of, or adhere to this, that once she was a true, yea pure, and beloved Church: for so also were once the Churches of Corinth, Galatia, Thessalonica, yea those seven Oriental Churches mentioned, Revel. 1.2.3. all which are now utterly subverted, and rooted out. There have been fair and flourishing Churches in Macedonia, Asia, and Africa, as well as Rome, which now are wholly deserted: and the reason is, because if once the doctrine of a Church become to be fundamentally corrupted, than the Church is rejected: and Saint Paul doth admonish the Church of Rome, of this very thing. Because of unbelief the Jews were broken off, and thou standest by faith. 
Rom. 11.17.  Be not highminded but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Yea, Histories tell us, That that proud City Rome, who hath lifted up her head above all others, and usurped a tyranny over Nations, hath been humbled for all her pride, and impoverished for all her riches, and made a prey unto many Nations. It was sacked and ransacked twice by the Visigothes, taken once by the Herulians, surprised by the O strogothes, destroyed and rooted up by the Vandals, annoyed by the Lumbards', peeled and spoilt by the Grecians, and whipped and chastised by many others; and we hope are long, that she shall receive the last blow of the indignation of the most Mighty, to throw her headlong into everlasting, and horrible desolation. And for matter of Religion, I should desire no easier task, then to prove: That the present Religion of the Church of Rome doth substantially, and sundamentally differ from the Religion professed by Rome in the Apostles time. But because I speak of ourselves, and our own Commonwealth, I will therefore pass over Rome, and apply what hath been said unto ourselves.  
Secondly, 
The Proposition applied to the Church of England.  let not the Church of England, nor any person therein boast of, or trust unto any outward privilege, or prerogative whatsoever. A Quaere, or two may here be made: as namely,  
First, some may demand, 
Question 1.  What outward things any person or Church either adhere unto, or presume of, or trust in?  
First, 
Answer 1.  some trust to their outward works performed, as the Papists in their Tenet O peris operati, of the work wrought. But we must not adhere to these: for many Philosophers were eminent, and singular for moral virtues; and Herod did many things, and yet perished at the last for aught we know. 
Acts 4.12. Rom. 12.6.  Yea, the Scripture testifieth abundantly, that there is no way unto salvation, but only by faith in Christ. And,  
Secondly, 
Answer 2.  many trust to their outward profession, or rely upon this, That they are members of a true Church. The Rabbis tell us, That when all the world besides (who were without the Ark) perished in the deluge; Og, the King of Basan, got astride upon the Ark, and saved himself by riding thereon. Thus (as the Prophet saith) many ride a stride upon the Church, crying Templum Domini, Templum Domini, The Temple of the Lord, the Temple of the Lord, and hope to be saved because they are within the pall of a true Church, and make profession of the true Religion. But we must not trust to this neither, that being not so old as true, which Saint Augustine saith, Multi in Ecclesia, qui non sunt de Ecclesia; There are many who are within a true Church, which are not of the true Church: many are members of the visible Church, 
Exod. 12.38  who are not memmbers of the invisible. It is said, A great multitude of sundry sorts of people went out of Egypt with the people of Israel. Now as among these Israelites there were many other people mingled, which were to have no part in the inheritance of Canaan: so there are many hypocrites, and carnal men in the visible Church, which shall have no part in the Kingdom of God: for many are called, but few be chosen. Again, as in this great mixed multitude, there were four companies, viz. First, of those who were fight men. Secondly, of weak persons, as women, and children. Thirdly, of strangers. Fourthly, of beasts and cattles: so in the Church of God. or in any true visible Church, there are, First, such as are strong in faith. Secondly, the weak and frail. Thirdly, hypocrites, which in outward show join themselves to the Church, as those strangers did. Fourthly, carnal, and worldly men, profane persons; yea Devils incarnate, which may be compared unto beasts. And therefore let neither there all of us, in this land, in general, nor any of us in particular, trust unto this, that we are members of the Church of England, which is a true Church, and professeth the truth, and true Religion.  
It may here now be demanded, 
Question 2.  Doth no prerogative belong to a true outward visible Church? or, are we never a whit the better for being within a true Church, which purely professeth the truth.  
There is an external prerogative of a true external Church, 
Answer.  which is not to be contemned, or despised. The Prophet David had rather be a doorkeeper in the house of God, 
Psal. 8.4. Rom. 13 1.2. etc. and 9.4.  then to dwell in the tents of wicked men; because the Christian every way (as the Apostle saith) hath great privileges, above Heathens who are without the Church: For in the Church are the means of grace and salvation offered; 
Psal. 79.6. jer. 10.25.  and there, or by those within the Church the Lord is more easily entreated; and is more difficultly provoked unto anger against them. Yea, in a true Church we see many burning and shining lights, which animate, attract, and encourage us to the practice of piety: and therefore it is no small prerogative to be made a member of a true Church: neither should our care be small in learning, and labouring so to live that we do not provoke the Lord to deprive us of this great blessing, and blessed privilege, by taking away the Candle, or removing the Candlestick out of his place, or letting out his Vineyard to other Husbandmen, who will be more thankful, profitable, and obedient unto him, than we have been. And thus much for the second answer to the first Question.  
Thirdly, 
Answer. 1  sometimes we trust to precedent mercies, and deliverances. some in this land dow often say, The Lord hath not dealt so with any Nation, as with ours, in giving us pious, prudent, and religious Princes, who zealously, and courageously maintain, and defend the true Faith, and in continuing his Gospel among us, and peace, prosperity, and plenty, unto us so long a time; and in preserving us from the Spanish Armado, or Bravado in 88 and that unparallelled Powder-plot, and all the plots, counsels, and consultations of the Jesuits, and all the Whores brood, who inendtd mischief against our Estate. And therefore we may be secure in this land, because the Lord (we know) will be unto us one and the same to day, and to morrow, and for ever. I answer hereunto.  
1. That this is most true, that the Lord hath long dealt most graciously with England, in all the particulars instanced upon. And,  
2. That the mercy of the Lord is above all his works, and greater than all our sins. And  
3. That if we would live sincerely, as Ammi, the Lords people, he would never then (so long as we so continued) pronounce against us Lo-ammi, that we should be no longer his people. If we were ready to embrace the Lords offers, or careful to walk worthy of his love, he would never then denounce against us, Lonuchama, that he would no more be merciful unto us. For the Lord is immutable in himself, and these changes are in us; and if we do not fall from truth unto error, from sanctity unto sin, from profession unto profaneness, from religion to rebellion, from God unto Satan, the Lord will never fail nor forsake us, but continue to be our God, and continue us to be his people. But,  
4. If we abuse his mercy, 
Rom. 11. 2●  and long-suffering, and prove like those evil. Husbandmen, or that wicked servant, we must then expect, that mercy will give way to justice, and judgement; and we (through the Lords just anger) shall become as miserable a Nation, as ever we were happy by his free mercy and goodness: And therefore let us adorn that profession which we have undertaken: Let us make religion our Sparta, 
1. Pet. 2.12  and labour to beautify it by righteousness, holiness, sobriety, and temperance; that those without the Church may be won unto her, by our holy lives, and godly conversations coupled with fear: and then we may be confidently and comfortably assured, that the Lord will be as a wall of brass about us, and hedge us about with a guard of angels, and protect, defend, and preserve us from all our enemies, and all who have evil will at this our Zion, whether foreign, or domestical; & establish Religion & peace in our Borders, and continue his Gospel in purity, and sincerity amongst us, even until the second coming of Christ unto judgement. Amen.  
Fourthly, 
Answer. 4.  some particular persons presume of their communicating of the Sacraments: some will say, they were baptised, and have been at the Lords table; and therefore they conclude; Tush, 
1 Pet. 2.21.  no evil will come unto them. But we must know, that there is an outward washing in Baptism (as Saint Peter saith) as well as an inward; and many are washed by water, who were never purged from all their fins by the blood of Christ. And S. Paul tells us, that all the Israelites were baptised in the Cloud & in the Sea, and were all made partakers of the same spiritual meate, 
1 Corinth. 10. 5.8.  and drink; and yet many of them perished. The Evangelists tell us, that judas eaten, with his Master, the Paschall Lamb, and received a sop from him, and yet died in damnable desperation; and the Apostle saith, that many communicate the outward elements in the Eucharist to their own damnation. And therefore let not us trust to the outword work, 
1 Cor. 11.20.  or to the partaking of the outward elements only for these alone profit nothing: but let us labour for the baptism of the spirit, and true regeneration, and endeavour to eat Christ by a faith unfeigned, 
Luk. 10.20.  and then we shall have greater cause of joy and rejoicing, than if we had power to cast out devils, to cure the sick, to raise the dead, and to remove mountains.  
Secondly, 
Quest. 2.  it may further be demanded: why we in England may not presume of those many and great privileges which we have above many, yea the most, if not all, other Nations?  
First, no outward thing will profit or advantage us at all, 
Answer 1.  as was showed before; 
rom. 2.2.6.  and therefore we must not trust to any such thing. And  
Secondly, 
Answer. 2.]  our Church and State hath long continued without any desolation or alteration: and therefore we have the more cause, not to be high minded, but to fear: For Ominum rerum est vicissitudo, there is a revolution of times, and a vicissitude of all things. But yet our long enjoyment of Peace and the Gospel, shall be neither cause nor means of the depriving us of them, if we be but obedient to the Gospel, thankful for the Gospel, and profitable and fruitful in every good work under the Gospel. But  
Thirdly, 
Answer 3.  Hinc illae lachrymae: whereas the longer we enjoyed the means, and light of the Word, we should have been the better, and more zealous, holy and fruitful: we have contrarily been worse; and more cold, wicked, and barren. And although (with the Church of Ephesus) we have yet many good things in us, yet like her, 
Revel. 2.2. ● etc.  we have fallen from our first love, and the Lord hath daily more & more things against us. And therefore let us not presume, but (as she was admonished) remember from whence we are fallen, and repent, and do our first works, and shine, and burn as formerly, yea daily more and more even unto the perfect day, lest the Lord come against us speedily (as he there threatens) and remove our Candlestick out of his place, And  
Fourthly, 
Answer 4.  we in this land must nor trust to any outward prerogatives, or former covenants; because all external covenants, which the Lord makes with any people, or Nation, Church or State, are but conditional (as was proved before) and therefore except we perform the Articles of agreement, and conditions on our part. viz: obedience, repentance, faith, thankfulness, and love, we cannot expect the performance of the Lords promise.  
Thirdly, 
Quest. 3.]  it may yet further be demanded, by what means this our Church, State, and Country of England may be still confirmed, and established in prosperity & peace, & preserved and saved from those direful distresses, and doleful miseries, and calamities, which the Lord inflicts sometimes upon those parts of the world, and place; which have been most dear unto him, and precious in his sight?  
Do we desire this? 
Answer.  I know all true English hearts do desire it: and therefore the way thereunto, or means to obtain it, are these, viz,  
1 Take heed that we do not provoke the Lord unto anger by our sins, and then we may trust him for our safety. He hath had a care of us a long time, and he will still be careful of us, if we be but careful to please him, and fearful to offend him. He hath carried us in his bosom, and nourished us, and extraordinarily increased us, who were but little in the times of Wickliff, Husse, Luther, and tindal: and he will still continue to educate, and instruct us, if we will but willingly be instructed by, and obedient unto his sacred behests. Hitherto Satan hath raged, and the jesuites, and jebusites conspired against us; but our good God (for which ever blessed, and praised be his holy Name) hath hitherto laughed them to scorn, and infatuated the devices, and confounded the plots intended against us. And if we do not incense, and exasperate him by our sins, he will quickly confound our foes, and not subject us to their rage. And  
2. Let us in the state of our souls, 
Toto divisorbe Britannos.  or spiritual condition, resemble the situation of this Island of little Britain. All our Historians, Chronologers, and universal Maps, tell us, that England is (as it were) thrust out of the world, or separated from it, because it stands at the very outside thereof. Let us Englishmen be thus; that is, let us not be of the world, although we are in the world; but separated from the world. Let not unlearne the vices, evil customs of other Countries; let not us follow pride, or profaneness, or drunkenness, or gluttony, or superstition, or covetousness, or swearing, or atheism, and the like, as some other Nations do, (and as we have long done, and still do, too too much) but let us follow (the Prophet Esaiah's counsel, 
Esa 52.11  and be admonished by his caveat, to departed and come out stom them, to learn no unclean thing of them, nor in sin to partake take with them, lest we also partake of their plagues; but to labour that we may be clean and pure, and the Lords Peculiar people, because he hath done great things for us in this land. And  
3 Let us labour to be a fruitful flock, and folk in every good work. For as every tree in Paradise was fair and fruitful? so England would certainly be another Paradise, if every plant & person therein were such. And therefore if we desire to grow green, and to flourish, like the plants of Paradise, let us all labour to abound in the works both of Religion, and righteousness; and endeavour that we may be a chaste Church, and a pure, pious, and prudent people, truly wise unto Salvation. Let all who are members of the Church, labour to be like Christ, the head of the Church. Let all who are of the Militant Church, labour to be like those of the triumphant Church. Let all the members of our true visible particular Church of England, strive to resemble, in purity, piety, sincerity, sanctity, equity, and zeal, the true members of the internal, invisible, spiritual and Catho lique or Universal Church: and then we shall be the wisest, best, happiest, 
Harding. Major. Both. Fabian. Bale Engl. votar. sol. 27.  and most flourishing people under Heaven. After the Saxons had conquered our Nation, it was called Eugland of Engist, which was their chief Captain, as witnesseth divers Authors. But after wards Gregory the first, seeing some English boys to be sold in the open market at Rome, asked of what religion they were (beholding them to be fair skinned, beautifully faced, and flaxen haired) And answer was made him, that they were of an I'll called England, and they were called Angli: well, saith he, they may be called Angli (English men) quasi Angeli, of Angels, because they have Angelical faces. Oh my beloved Countrymen, let us all labour that we may be here like Angels, in grace and purity, and then we shall be like themin heaven, in glory and felicity. When Sertorius was sentenced to be expulsed out of Rome, and banished, he solicited Pompeius, and Metellus, to procure his revocation, saying. He had rather be an obscure Citizen of Rome, than elsewhere an Emperor. And I for my part, shall thus say of my own Nation, that I had rather be a private person, and inferior Preacher here in England, (so long as we enjoy peace, and the liberty of the Gospel) than a Patriarch elsewhere. Lipsius saith,  hominibus singulis, sic populis suae laudes, suae labes; as persons, so places, have something in them to be praised, and commended, and something to be dispraised and condemned. And this may be truly said of our Land; for as we want not our faults, and failings, and those gross ones; so we have by the great goodness, and undeserved love of God towards us, been like a City set upon a hill, seen by others, famous amongst, and before many others, and for our peace and prosperity, envied almost by all others.  
To some men their Country is their shame; and some are the shame of their Country. We need not be ashamed of our Nation (it being for the circuit of it, I think, in all things second to none) or very few under the cope of Heaven, and therefore take heed that we do not by our lewd lives and corrupt conversation, become a shame unto our Nation 
a Cleobulus illam Rempublicam maxime dixit bene compositam esse, ubi Cives magis infamiam, quam legem metuunt.] Plutarch. in convivio. 7. Sapient. . Oh let us never turn our glory into shame: our reputation into reproach; our fame into infamy and disgrace; our sincerity into superstition, and our true profession, and profession of truth, into Popery, or any other erroneous religion: lest that we which have long been an admiration and rejoicing unto our friends, and an emulation, and envy unto our encmies; become (through the judgements of God effused upon us) a grief and cause of sorrow to those who love us, and an exultation (for our misery) to those who envy us. An Italian Traveller, reported that he had seen in England, Pulchrun Regen, a goodly King; in France Pulohrum Regnum, a goodly Kingdom: In Spain, Pulchrum Senatum, a goodly Counsel. Let us add a fourth, and make it good, namely, Pulcbrum populum: let us be in the eyes of all who see us, and in the ears of all who hear ofus, not only a goodly, but a godly people; and then we shall be the beauty of the whole earth, and as the apple of the Lords eye, and as the fignet upon his right hand. So be it.  
The second Proposition being thus briefly finished, I proceed unto the third: to wit,   

Proposition. 3.  
That all changes, chances, mutations, maladies, alterations, ruins, and eversions; which falls upon any Church or State, Country, Kingdom, or Commonwealth, come not by chance, but from God himself; the King of Kings, and Lord of Lords, and Supreme Governor of all the world.  
If we would see how that point ariseth from the Text, 
How the Proposition springs from the text.  we must then observe these five things therein, namely.  

1. What the Prophet David doth? He prays.  
2. For what? For preservation, and deliverance out of distress.  
3. For whom? For himself, and his people; or for the Israelites.  
4. To whom he prays? To the Lord, verse 1.   
And lastly, why he prays unto him? Namely, because their misery, calamity, and distress came from him. As the Poet saith.  
— Nam qui mihi vulnera fecit,  
Solus Achilleo tollere more potest.  
Those who were wounded by Achilles, could be cured by none, but by him: so the Prophet here knows that the Lord that cast them down, and it is he that must raise them up; he hath broken them, and he must bind them; he hath scattered them, and he must gather them; he hath plagued them, and it is he who must pity them; or else no mercy, deliverance, or relief can be showed unto them. And therefore our Princely Prophet doth thus petition the lord 
Vers. 2.3.4.  Oh God thou hast cast us off, thou hast scattered us, thou hast been displeased with us. Thou hast made the earth to tremble, thou hast broken it. Thou hast showed thy people bard things, thou host made us to drink the wine of astonishment. And therefore seeing all our maladies and miseries come from thee, and that for our evil of sin committed against thee, thou inflictest this evil of punishment upon us. Save us oh God with thy right hand, and hear me.  
I must say of this point, as the Stag saith in the Emblem. Inopem me copia fecit, plenty of proofs, will make me poor of proofs: For the Scripture, experience, and all Histories, do so abundantly testify the truth thereof; and all Christians so undoubtedly and readily assent, and subscribe thereunto; and this very Psalm (verses 1.2.3.6.7.8.12.) so clearly confirms it, that I should but light a Taper to the Sun at high noon, to spend time to prove it. 
The point proved by, Scripture, and Examp.  If proofs should not readily accurre to the memory of any Reader, then let him view, and consider these few for many. Psalm 74. the whole Psalm, and 75.7.8. jerm. 27.5. Daniel 4.25. Acts 17.26. and withal mark well these examples; to wit, of the four Monarchies, Daniel 2. 31. etc. And of the cutting off, and casting out of the Canaanites, Hittites, Hivites, Moabites, Jebusites, Perizites, and the rest, mentioned in Numbers, Deuteronomy, joshua, and judges. And of the division of Israel, 1. King. 11. and desolation thereof, 1. King. 17, and of the captivity and destruction of judab 2. Chron. 36. And these testimonies, and examples may sufficiently suffice for the proof of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the point, that it is thus, That all changes and chances; mutations and maladies which fall upon any Church or State, come from God.  
Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof, the Poet saith well,  
Felix qui potuit rerune cognoseere causas; that is, He is a happy man who doth not only know the things which are done, but the causes why they are done. But I will not now much inquire wherefore the Lord doth thus change, cross, and afflict, Churches, Kingdoms, and Commonwealths: For that we showed amply in the prosecution of the former proposition, but I will now principally show the signs and symptoms, and external, and moving causes of the decay, ruins, and desolation of a Commonwealth.  
First, 
Fahar. in Psalm 60. & 135. Nine causes of the decay of a Commonwealth.  Fabritius shows, and proves that the causes of the translation, mutation, and maladies of a Commonwealth, are these nine: namely, 

1. The contempt of the worship, word, and Ministers of God; and contrarily the love of lies, and lying Prophets. And,  
2. Idolatry, and superstition. And,  
3. Tyranny, injustice, and unjust taxes and exactions in Magistrates. And,  
4. Pride in apparel. And,  
5. Covetousness in Superiors. And,  
6. Sedition, and seditious practices, against the ordinary Magistrate, ordained, and appointeed by God. And,  
7. A general supine carelessness, and carnal security in all, And,  
8. An inundation of iniquity; i.e. when all of all sorts are so wicked, that one winks at another's faults. And,  
9 The profanation of the name of God.    
Secondly, Plautus saith, 
Plantus in Persa Ten causes of the ruins of King. domes.  that there are these ten causes of the ruin of a Republic: to wit, 

1. Treachery.  
2. Theft.  
3. Covetou snesse.  
4. Envy.  
5. Ambition.  
6. Backbiting and slandering.  
7. Perjury.  
8. Idleness.  
9 Injuries, and wrongs.  
10. Notorious wickedness, or an impudent audaciousness in sinning.    
Thirdly, Cyprian saith, 
Ex Anton. part. 1. tit. 5. cap. 3. Sect. 8. Twelve things Pernicious to a people and land.  that there are twelve abuses in a Commonwealth, whereby it is endangered, and harmed: as namely, 

1. A wise man without good works. And,  
2. An old man without Religion. And,  
3. A young man without obedience. And,  
4. A rich man without liberality, and alms deeds.  
5. A woman without shame, and chastity. And,  
6. A Master without wisdom. And,  
7. A Christian which is contentious. And,  
8. A poor man which is proud. And,  
9 A King which is wicked. And,  
10. A Priest which is negligent. And,  
11. The common people without discipline. And,  
12. A people without Law.    
If the Reader would see all these enlarged, let him read Antoninus in the place above cited.  
These Master Warner in his Albi. on's Eugland (Lib. 9 cap. 53. pag. 239.) hath lively expressed in these verses, viz.  
A wise man living like a Drone, an old man not devout.  
Youth disobedient, rich men that are charity without.  
A shameless woman, vicious Lord, a poor man proudly stout.  
Contentious Christians, Pastors that their function do neglect.  
A wicked King, no Discipline, no Laws men to direct.  
Are twelve the foulest faults that do all commonwealths infect.  
Fourthly, observe we, 
Two sots of signs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (that according to the Grecians) there are two sorts of signs; to wit, probable, and infallible; or symptoms, and signs, or presag s, and causes of a commonwealths ruin. Of which particularly.  
First, the probable presages, 
The presages. or proble signs of a Nationell desolation, viz. 1. pragmaticalness.  and symptoms of a Kingdom's fall, and destruction, are these six which fellow: namely,  
First, pragmaticalness, when men look unto, and meddle with others, and not themselves. In a great house there are many several offices, and officers; now if every man be careful in his own place, and look well unto his own work, than the house and family will be well ordered; but if one meddle with another, and control one another, and look more to each others employment, and execution of their office, then to their own, than all goes out of order. And thus is it in a Commonwealth: For when all sorts of men generally pry more into others then into themselves; and consider the places, offices, and employments of others more than their own: and judge, censure, and condemn other, but never look unto their own ways: then that State or Country, is in imminent danger of desolation, and misery. And therefore if we desire the preservation of our Church and Commonwealth; let every one sweep down his own door, and meddle with his own matters, and look well to the careful discharging of his own place, wherein God hath set him: and then (by God's blessing) we shall still flourish and prosper. And,  
Secondly, 
2. Innovations.  Innovations in a Church or State, presage and occasion the ruin, and downfall thereof. 
Demosthenes  Whence the Locrians enacted this Statute (as Demosthenes witnesseth) That every Citizen who was desirous to bring in any new Law, should come and declare it publicly before the people, with a halter about his neck, to the end, that if his new Law were not thought meet to be received, and very profitable for the Common wealth, be might presently be strangled as a worthy reward for his rashness. And by this means Innovations, and alterations in the State and Commonwealth were kept out. 
Ascham.  As Master Ascham said, Vulgus & imperiti homines aegerrime a coresuetudine divelli possunt; The common sort of people are hardly drawn from their old customs, so wise men are hardly drawn to like or allow of new Laws; as Augustus Caesar said to a flatterer, who blamed Cato Vticensis, 
Erasm. Rot. lib. 4. apophex Suctonio.  for his obstinacy against Julius Caesar: Quisquis praesentem Reipublicae statum mutari non vult, is & Civis, & vir bonus est. Whosoever opposeth himself against Innovations, and alterations, in a well governed State, is both a good Citizen, and a good man. And this may be said also of him that withstandeth the introducing of errors, sects, and heresies into any Orthodox Church; 
Socrat. lib. 2. Tripart. hist. cap. 34.  because, as Sophronius said, when he heard one mention some errors, and erroneous opinions in the Seleucian Synod; Si per singulos dies, propriamedere fidem licuerit, veritatis integritas non diu manebit. If every man were suffered to broach, and bring into the Church his own conceits, and opinions, and to teach them as necessary truths unto others: the integrity of the truth would not long last in that Church. 
Plutarch.  As old trees which have taken deep and large root, cannot be removed or plucked up, and transplanted elsewhere, without apparent danger, and hazard of the life thereof: so a Commonwealth, or State, will not without much commotion, be removed from her old and ancient Laws, and form of Government; Whence it was that Erasmus said. As change of meat, or drink, or dwelling, disturbs the constitution of the body, and is an enemy to nature at first, although a man remove, and change to as good or better. Ita praestat ferre principem, aut Magistratus pristinos, quàm novos asciscere, quod omnis rerum novatio non careat perturbatione. So it is better to bear with old Magistrates, and to obey the ancient government (when it is according, or not contrary to the divine Law) then to call in new Governors; because, all Innovation hath perturbations and troubles attending upon it. 
Grimaldes.  The Lacedæmonians are highly praised by Historians, for having continued seven hundred years without any alteration of their government. And so also are the Venetians, who have constantly lived in one form of government, by the space of a thousand years, and more. Indeed I know nothing is perfect here on earth, but every where much is amiss; and therefore when any abuse is observed either in Church or State, or any thing invented or found out, which may be truly good and profitable for a Commonwealth, it may be redressed, or enacted by some Law: this being but an addition to the Law, not an alteration of the Law; a necessary injunction, not an unnecessary imposition; a help, not a hurt unto the State: and a means that subjects may live in godliness and honesty, and not be provoked to sedition or heresy, or any commotion and discord. And therefore let us pray unto the Lord, who hath the hearts of all men in his hands, so to dispose, and rule all our Governors, both Ecclesiastical and Civil; as also this high Court of Parliament, that all our holy, wholesome, good and godly Laws may be executed, and others established for the redressing of what is amiss; but that no such Innovations or alterations may be brought either into our Church or State, as may offend weak consciences, or hinder the progress of Religion, or the peace and prosperity of the Commonwealth. And,  
Thirdly, 
3. The fear of the righteous.  another presage of the ruin of a Kingdom, is the fear of the faithful flock of Christ. When cormorants and gulls forsake the seas; and when worms creep out of the earth; it portends a tempest, and storms. And when the Rats leave the ship, it presageth shipwreck: so when the righteous children of God are afraid of Gods righteous judgements, and do labour all they can to prevent them, or to arm themselves against them: it doth prognosticate some ensuing evil: for the Lord doth nothing but he reveals it to his servants. When the faithful were once fled out of Jerusalem into Pella, Jerusalem was taken: and when Lot was once gone cut of Sodom, it, and the neighbour Cities were burnt with fire and brimstone. And therefore if we desire the preservation of our Church and Nation, let us fear, when the faithful are afraid: and when they think of flying out of the Land, let us think of flying unto the Lord: or when they arm themselves against his judgements, let us labour generally by prayers, tears, humiliation, and repentance, to avert and turn away his judgements. And  
Fourthly, 
4 The honour of the wicked.  as the fear of the righteous, so also the honour, promotion, and advancement of the wicked, is a presage of a Regions ruin. For where wicked men rule and govern, and only (or principally) such are raised to places of eminency and dignity; there the Church or State must needs be governed amiss. 
Hector Piut. in Cap. 38. Ezech.  Or as one saith: As a man deprived of his eyes abideth in darkness: so a Commonwealth bereft of just and wise Princes, and Magistrates, continueth in black pitchy horror. And therefore as a governor of a ship, doth seek for the best, and most skilful Mariners; 
Piutarch. in Moral.  and an architect for the skilfulest bvilders: so a Prince ought to purchase unto himself those who are truly religious and very fit for government. Wherefore if we would see our Church and Commonwealth flourish, let us invocate, and become humble suitors unto our God, who hath the hearts of Kings in his hand, that he would make his sacred servant, and anointed, and our gracious Sovereign, more and more like unto his Servant David, in this thing: and that as King david's, so King Charles, his eyes may be upon the righteous of the Land, and those who are precious in the sight of the Lord. And  
Fifthly, 
5 The hatred of the godly.  the hatred of the good, another symptom of the subversion, or desolation of a Kingdom. A rude rustic fellow with a paper in his hand, met Aristides, 
Plutarch. a Bonus Caius tanturnmodo malus, quod Christianus, Text. in Apol.  and (not knowing him to be what he was) entreated him to write the name of Aristides in his scroale: he marvelling at this, demanded, if ever Aristides had injured him? No (quoth he) but I cannot endure the surname of justus: or, I hate him because he is good. And thus many in the Primitive times were persecuted, only because they were more holy, and pure than the common sort, and would not accompany, nor communicate with them in their wickedness.  
At such time as the Ephesi banished their Prince Hermodonus, 
Cicero.  they uttered these words. Let none of us excel another, but if any so do, let him no longer here dwell, but inhabit elsewhere. Certainly, when the righteous are generally hated, Quà tales, as they are righteous; and that a Land or People, take away or make away the righteous, or hate them, as an offence unto them: that Land is not fare from a curse, and some grievous calamity. And therefore if we desire the preservation of our Church, and State, let us pray, and that powerfully unto the Lord, that the best may be most made of, and esteemed by us; and that those who are dearest unto him may be dearest unto us, because they are the props, and pillars of our Commonwealth.  
Sixthly and lastly, 
6 When people will not endure reproof.  it is an evil Omen, and presage, when people being generally exorbitantly wicked, will not endure reproof at their hands, whose duty it is so to do, Celliodorus the Philosopher was banished in the fury of the Marian's, not for the evils then found in him, but for the vices he reproved in them. Thus Ahab cared not for Michaiah, 
1 King. 21.  because he reproved him: 
1 King. 13.  and Jeroboam commanded the Prophet to be attached, who had spoken against him, and his Idolatry. Certainly, when a people generally are thus glued to their sins, & say audaciously with the thistle in the Scotish coin. Nemo me impunè lacescit, If any man meddle with me, he had as good hold off his hands; or reprove me, he had as good by't off his tongue; it is an argument of a near approaching mischief. And therefore if we wish the welfare of our State, let us all learn to receive the words of exhortation, and reprehension patiently; yea let us pray, that the Watchmen of the Church may be permitted freely to give warning, & to awaken the people when they see danger approach: that the Trumpeters may be suffered to sound, and stretch out their voices, when the enemy draws nigh: and that the Seers of Israel may speak as well as see: and as boldly, and freely reprove sin, as unwillingly they see it. And thus briefly I have run over the symptoms: or probable presages of a Republics ruin. Now  
Secondly, 
The signs and sure to, ken of some Nationall evil.  the external causes, or means, or the infallible signs, of the desolation, destruction and decay of a Commonwealth, or State are these.  
First, 
1 Prosperity, or adversity.  Prosperity, or adversity: wealth or want; abundance or scarcity; to wit, in the excess. For as a Country, which is miserably poor, and in woeful want, cannot long subsist; so on the contrary, abundance of wealth, and affluence in all things, begets pride, security, luxury, and all manner of excess, and so by little and little is brought to perdition. Amongst Seabordering Cities, and for renown of Merchandise, Tyre in former ages was most famous: for thither resorted the Merchants of all Countries for traffic, both of Palestina, Syria, Egypt, Persia, Assyria, Arabea, Indea, and others; by means whereof it being grown exceeding wealthy, and being lifted up to the height of pride, and plunged in the depth of pleasure, it was at length by the just judgement of God, so sacked, and ruinated, that the very memory thereof at this day scarce remaineth. 
Plutarch. in convivio. 7. Sapient.  And hence it was that Thales pronounced that Commonwealth to be the best, Quoe cives neque proedivites, neo admodum pauperes contineret. Wherein the Citizens were neither too rich, nor too poor. And therefore if we desire the continuance of our Kingdom, and Commonwealth: let us pray with Solomon, that the Lord would neither lay such poverty upon us, that we murmur against him, 
Prov. 30.8.9.  or have recourse to any wicked courses or be not able to subsist: neither that he would permit us in prosperity, and wealth, to forget or fall from him, or to kick against him when we are full: but that he would be pleased to bless us, and to cause us to flourish, and to knit us in all conditions close unto him, both by obedience, confidence, dependence, thankfulness and love. And  
Secondly, 
2 An Anarchy  another sure sign of a Kingdoms or People's ruin, is an Anarchy, or to be without rule, government, or governor's. It hath been much disputed by Statesmen, what manner of government is the best? Whether a Monarchical, or oligarchical, or Druarchicall, or Aristocratical, or Timocraticall, or democratical: but neither Statesman, nor wise men, nor any but mad men, ever disputed, pleaded, or desired an anarchical State. Because every Reader perhaps knows not the nature or distinction of these kinds of government, 
Several sorts of governments in the World: as  I will therefore for the informing of his knowledge briefly define them.  
A Monarchy, 
A Monarchy.  is, where one King, Prince, or Emperor, rules solely, and alone. And thus we and the most Nations are governed, and our government is Monarchical.  
Oligarchy, 
An Oligarchy.  is when a sew Noble, or rich men, govern the Commonwealth, rejecting the poor, or base sort: and thus Sicilia was governed.  
Druarchy, 
A Druarchy.  is when two rule in one dominion, or Empire, but in several parts, and thus the latter Romans divided their Empire into two parts (it being so ample, spacious, and large, that one could not oversee, rule or govern all) and the one Emperor ruled the East, and the other the West.  
Aristocracy, 
An Aristocracy.  is the rule and power of the best, and most virtuous men, approved for good life and wisdom; and who aimed in all their thoughts, and endeavours at the general profit: and thus were the Lacedæmonians long governed; and thus at this day is Venice.  
Timocracie, is the power of mean, 
A Timocracy.  or men of indifferent wealth, governing by some Laws taken from Oligarchy, and Democracy, which are two extremes.  
Democracy, 
Democracy.  is where Freemen being the greater number, the Lords of the State: and thus was Athens governed.  
Anarchy is where people have neither Head, 
Anarchy.  Ruler, nor Law: mention whereof is made, judges 21, 25. There was as then no King in Israel, but every one did that which seemed good in his own eyes. Now of all States this is the worst: for how can a body live without a head, or a family without a Master, or a people without any Law. And herefore it is true which one said, 
Cornel. Tacit.  Proestat sub malo esse Principe, quam sub nullo. People had better have an ill Prince than no Prince. 
Chrys. hemad popul. Antioch,  Yea chrysostom saith, Proestat habere. Tyrannum quam nullum, Subjects had better have a Tyrant in a Land, than neither Ruler nor Law in a Land. Men had better live where nothing is lawful, than where all things are Lawful; and where they are burdened with many Laws, rather than there where there is no law, or government at all, For as a ship cannot be without a pilot, nor an Army without a Captain. So a City or a Country cannot be without a Prince, or Ruler, lest the mighty should devour the meaner sort, and the strong the weak. As a Captain is the eye of his army: so is a Prince the eye of the Commonwealth. For which cause Demas an excellent Orator, when he saw Alexander the great dead, he compared the Camp and Kingdom of Macedonia, to Cyclops: which (as Aristotle saith) had ne'er an eye. And therefore, that our Commonwealth may stand, let us pray for the health, happiness, prosperity, and peace, of our gracious Sovereign, and all our other pious and zealous Governors both spiritual and temporal: and for the continuance of the Religious government, which hath been long established amongst us, both in Church and Commonwealth. And  
Thirdly, 
3 Wars.  another infallible sign, or main cause of the desolation of a Land, is war, either foreign or domestical. Dulce bellum inexpertis. None delights in war, but those who are ignorant what war is. For of all temporal evils war is the worst, and of all wars, civil wars the most wretched, as appears evidently from the nature, fruit, and effect thereof. Aristotle writeth, 
Arist. dehister anim. lib. 9  that the Cybind and the Eagle do so vehemently contend, and strive, that oftentimes clasping together in the air, they fall down unto the earth, and are taken up alive of shepherds: so now and then is cometh to pass in foreign wars, that while two Princes, or Kingdoms, by bloody broils, waste and weaken one another, a third invader comes, and subverts them both: but in intestine wars this is most usual: for a Kingdom divided against itself cannot stand. Dragon's sucking the blood of Elephants, do kill them, and they in like manner being drunken with their blood, are squeezed in pieces by the fall of the Elephant, and so die: 
Plin. lib 8. cap. 12.  so ordinarily in civil (or rather uncivil) wars, both parts do destroy, and are destroyed, both sides do endamage, & are endamaged, Civil wars beget covetous desires, the ruin of reputation, force, violence, want of reverence towards God, disobedience to Magistrates, corruption of manners, change of Laws, contempt of justice, and base estimation of learning, and knowledge. This in a word is the epitome of all evils, and in this word War all woes are wrapped up: for, war begets bloodshed, and murder, bloodshed begets noisome smells, noisome smells and vapours corrupt the air, the air being corrupted breeds the plague, pestilence, and sickness: where the sword and plague are, husbandry, and trading, are hindered, and where trading and husbandry are hindered, there follows famine, penury, and poverty. And therefore I may conclude this branch either with the saying of the Poet, Nulla salus bello, pacem te poscimus omnes. Because there is neither health, joy, safety, nor profit in war, therefore the Lord in mercy bless us with the blessing of peace. Or I may conclude this with the saying of Saint Augustine concerning drunkenness; Longè est à nobis, misereberis ne appropinquet nobis. 
Confess. 10.31.  Long since was war removed out of our Land: Christ Jesus grant that it may never return bacl again unto us. Or, I may conclude this head, with the saying of Archidamus, who writ a letter unto the Aeolians intending to aid the Argives in their war: and in the Letter were only traced these words. Quietness is good. Or I may and will conclude this particular sign of the ruin of a Realm (and apply my conclusion, to our unhappy and woeful present civil dissension) with this Apophthegm, Amantium irae amoris redintigratio est: The breach of friendship by dissension, strengtheneth the powers of love in her new conjunction. And I pray that that jar and breach, which is now betwixt the Head, and a Member of the body, may so be conjoined in affection and loyalty, that it may be more firm, stable, and cordial, mutually, than ever it was.  
Fourthly, and lastly, the main cause of the destruction of a Nation is sin, and spiritual rebellion. Now when I consider the nature and number, the quantity, and quality of our sins in this Land, I cannot but acknowledge, that if the Lord should enter into judgement with us, he might justly bring a total subversion, and desolation upon us, for our many, great and clamorous sins. And therefore this branch concerning us so nearly, and in so high a nature, I will crave leave of my Reader, to enlarge myself therein a little more than in any of the former.  
And let me entreat every Christian who reads this, to observe with me, that when I say, Sin is the cause of the subversion of a State, it may either be understood of sin in general, or of particular sins.  
First, 
4 Sinne.  this may be understood of sin in general, or of a general sinning; and herein we must note, that a general impiety, or an universal iniquity, or an epidemical maturity and ripeness in sin is the cause, sign, and sure Forerunner (without true and unfeigned repentance) of a general, and total destruction. 
john 4.39.  And therefore it doth stand us in hand to consider, how this belongs, and how near it comes unto us in this Land; certainly, 
Rev. 14.16.  the Region is white unto harvest: and we have cause to fear, that the Lord will command his destroying Angel to thrust in his Sickle, and to cut us down.  
For let us look which way we will, or to whom we will, and we shall find sin in full weight, and measure.  
First, 
We have sinned against all the Command●…  if we look unto the Law of God, and compare ourselves with his commands, we shall return but a woeful reckoning. For,  
1. If we look upon the first Commandment, we find little or no love in us towards God: but every one following his own affections, and loving his own Helena: some making their craft their God, and some their gold their God, and some their pleasure their God, and some their belly their God, and some their drunkenness their God, And,  
2. If we look upon the second Commandment, we shall see the Papists labouring with tooth and nail to raze it out of the Decalogue; and superstition creeping into the bosoms of many Protestants, who long with the Israelites after the fleshpots of Egypt, 
Exod. 16.3. Ier 44.16. Act. 7.39.  and desire again to sacrifice to the Queen of Heaven, and to submit their necks once more to the tyranny of Rome. And,  
3. If we look to the third Commandment, 
Isa. 58.13.  we shall hear swearing in young and old, rich and poor, high and low. And,  
4. If we look to the fourth Commandment, we shall see the Lords day profaned, slighted, and despised by many, and truly sanctified only by a few. And,  
5. If we look to the fifth Commandment, we shall see the Magistrates despised, those who are in dignity and authority blasphemed, and every man's will serving for a Law, And,  
6. If we look to the sixth Commandment, we shall see charity waxed cold, yea (amongst the most) stark dead, and instead thereof ariseth injuries, revenge, and hatred towards equals, and hardheartedness against the poor. And,  
7. If we look to the seventh Commandment, we shall see an Ocean of sins, viz. in some, pride of apparel, in some gluttony, in many drunkenness, in as many fornication and uncleanness, and wanton and lascivious words, and all manner of filthiness. And,  
8. If we look to the eighth Commandment, we shall see how it condemns some of oppression, some of covetousness, some of usury, some of injustice, some of thefts, some of fraud and deceit, and some of undermining, and overreaching of others. And,  
9 The ninth precept will convince infinire many of us of lying, equivocating, and teaching our servants, and children to lie. And,  
10. If we look unto the last precept of the Law, we shall find that we all, yea the best of all, are most miserably faulty, for internal concupiscence is every where, and few or none any where are content with their condition, but every one thinks other to be happier than himself. Now,  
Secondly, 
All degrees and orders of men have sinned.  if we look unto the orders of men, or unto their several degrees, ranks, and qualities; we shall find that sin hath every where deceived many. For, 

1. If we look into the Court, we shall see many transported with flattery, ambition, covetousness, pride, swearing, and divers other sins.  
2. If we look into the City, we shall see many misled by worldliness, deceit in weights and measures, swearing, drunkenness, hypocrisy, lying, and what not?  
3. If we look into the Country, we shall see in the most, a kind of Atheism, and contempt of Religion.  
4. If we look upon old men, we shall see them for the most part, to be more intent upon temporal things, then spiritual; to regard gold more than grace, and earth more than heaven; and to refuse to be taught, as though they were too old to learn Religion, though not to learn new sins.  
5. If we look upon young men, we shall find the most to be men in sin, but very babes, yea blocks in Religion.  
6. If we look upon women (the weaker vessels) we shall find many of them to be strong in brawling, scolding, cursing, adultery, drunkenness, and what not? except in discretion and religion.  
7. If we look upon little children, we shall find them to be froward, averse, cross, and learning to lie, and swear, assoon as they can speak. Now,    
Thirdly, 
The degrees of sin.  if we look upon the degrees of sin, we have good cause to tremble. For, 

1. All sin, and that in many things, and many times. And,  
2. To continue in fin is the fault of the world: for how few every where are turned from their sins by the preaching of the Gospel? 
Esa. 5 3.1.   
3. To be hardened in sin, is both the stain, and bane of the world: for we are now like deaf Adders, which will not hear; and we harden our hearts against God, having neither any sense of sin, nor of his wrath.  
4. How many are there amongst us, who deride and contemn the reproofs of the word, and the Ministers of the word; yea, the Law of God itself, while they excuse, plead for, and stand to maintain, and justify their sins.    
Let us all in this Land confess our sins, and give glory to God: Let us acknowledge that many sins are committed amongst us, and that often; and with a high hand, and by some of all ranks, degrees, qualities, sexes, and ages: that we may the more readily, and willingly turn generally unto the Lord, lest for our general and universal sins; he inflict upon us some general, and universal plagues. And thus I have done with the first particular, viz. sin in general.  
Secondly, when I say that sin is the cause of the subversion of a State, it may be understood of particular sins: 
The particular sins which hasten a Kingdom's ruin.  For according to divers, there are divers sins which hasten the downfall of a Commonwealth: instance but in one or two.  
First, 
1. The oppression of Superiors. Bons Postoris est pecus tondere, non deglubere  sometimes by the oppression of Superiors the Commonwealth is impoverished; and therefore when Tiberius Caesar was solicited by the Governors of the Provinces, to lay heavier tributes, and levy larger Subsidies from his people, made (though a Painim) this Noble and notable answer. That a good Shepherd ought to shear his Sheep, and not to flay them: And thus also Queen Elizabeth said to the Precedent of Ireland. And,  
Secondly, 
2, Gifts, or Bribes. Exod. 23.8.  The Scripture saith plainly, that gifts, and bribes overthrow a Commonwealth, Prov. 29. 4. Exod. 23.8. Deut. 16.19. Esa. 1.23. & 5.23. Now according to some) there are three sorts of rewards: viz- 

1. In the Commonwealth, namely, when gifts are given for the procuring of some public offices, or places. And,  
2. In the Church, which is called Simony, when spiritual dignities are bought. And,  
3. In private matters, for the corrapting of judgement; and this is called Bribery. Now there are none of these but they are in some regard hurtful to a Church and State: And therefore, if we desire the good of ours, we should pray unto God to work in us a general repentance for our general sins; and to seal unto us a general pardon of all our transgressions: and to turn from us all those evils which we have deserved for our many and great provocations: and so to sanctify, and direct all our Superiors and Governors, that they may truly wish well unto us, and seek our good, and set such over us, as may do the like; and place in place and office, such as are good, and able to do good, both in Church and Commonwealth, that justice may be distributed without partiality: And,    
Thirdly, 
3. Toomuch liberty.  too much licence and liberty, and remiss lenity in Superiors, and Governors, is another enemy unto a State. For it cannot choose but breed a great mischief in a Commonwealth, when justice sleepeth, and the shameless boldness of evil doers is not kerbed in with a birdle, but runneth its own swinge: and therefore a Consul of Rome could say, That is was an evil thing to have a Prince, under whom liconce and liberty is given unto every man to do what him listeth. And therefore we should pray that all good Laws may be executed, and that the Magistrate may not hold the sword of justice for nought.  
Fourthly and lastly, 
4. The contempt of the word.  the contempt of the word of God is another main cause of the desolation of a State. I will for the clear proof of this, because it necrely concerns us, allege and urge only one place of Scripture; namely, Esay. 5.24 where we have these words. As the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their bleslome shall go up as dust: because they have cast away the Law of the Lord of Hosts, and despised the word of the holy one of Israel. Three things are here worthy of observation, for our present purpose, viz.  

1. What is threatened.  
2. Who are threatened.  
3. Why they are threatened. Observe.   
1. That the Lord doth not say, that his anger towards them for the contempt of his word shall be like fire in a house, but like fire amongst stubble, and straw. That is,  
1. Their destruction shall be total, 
Prov. 30.16 jer. 4.4.  there shall be nothing left, neither shall any be able to free them from the Lords just wrath. If a house be one fire, it may be put out; yea, though it be not, all is not burnt, for all materials in a house are not combustible: but there is no quenching of stubble being once on fire, neither is any thing thereof left unburnt: and such is the wrath of God against the centemners of his word. And,  
2 Their destruction shall be sudden, and come upon them like a whirlwind. If a house be on fire, it is a long time on burning, but stubble, and straw being once kindled, are consumed in a moment, and (as it were) in the twinkling of an eye. And thus the wrath of God will come suddenly, and violently, and like an armed man, upon all the contemners and despisers of his word, without repentance. And therefore let us kiss the Son, 
Esa 29.5, Psal. 2.11.  and labour to be reconciled unto the Father, for if his wrath be kindled, yea but a little, blessed are all they that are at peace with him. And thus we see what is threatened, viz. total and sudden destruction. Now,  
II. Observe here who they are who are threatened, viz. root and blossom; what is meant by this Metaphor, is not generally agreed upon by Interpreters. For.  
1 Some by root understand evil thoughts: and by branch evil works.  
2 Some by root understand men, 
Hebr. 12.15 Hier. s.  and by branch the glory of his beauty, riches, honour, and the like. 
Malac. 4.1.  Hier. s.  
3 Some by root and branch understand a total and final destruction. 
Esa 14.29 30. & 37.31.   
4 Some by root understand themselves, and by branch their children. We may thus profitably, and truly conjoin all these together; that if we continue in our hearts to contemn the Word, and in our lives to disobey it: God will then in his fury destroy with a final, fearful, and total destruction, both our bodies, estates, and children. And  
III. Observe we, why they are thus fearfully threatened: viz. because they contemn and despise the Word and Law of God. Now if we would know who they are who contemn the Word; they are  
1 Those who contemn the threaten of the Word, being altogether fearless of them; and say, Tush, let him come. And  
2 Those who despise the primises of the Word, not believing them at all. And  
3 Those who slight the admonitions of the Word, not obeying them at all. And  
4 Those who lightly regard the authority of the Word, saying, I will do what the Word forbids, in despite thereof. And  
Those who do not much prize, and value the Word, are contemners of it. And  
6 Those who despise reprehension, or are angry when they are reproed by the Word, are also justly said to contemn it.  
Now it will easily appear by the particulars, how nearly this belongs unto us, in this Land. For how many have we amongst us, that notwithstanding all the comminations, and threaten of the Word, daily sounded in their ears, run on to sin, as a horse unto the battle, with all wicked violence, and impetuousness, being altogether fearless of the wrath, or judgements of God? How many have we amongst us, that neither question the truth of the divine promises of the Word, or at least will not be alured by them unto obedience? How many have we that with the Cock, had rather have a barley corn, than a precious orient jewel; and with the Ass, a bottle of hay, rather than Nactar, and Ambrosia, and like the Israelites, prefer the flesh pots of Egypt, before the riches of Canaan; and the pleasures of sin, which are but for a season, 
Psal. 16.11  before the pleasure which are at God's right hand for ever and ever? and all this through unbelief of the promises: How many amongst us are there, who despise and disobey the admonitions, and precepts of the word; 
jer. 44.16.  and although they be daily instructed and taught, yet will not learn? How many have we that stubbornly and perversely say, with that stubborn and perverse people, The word that thou speakest unto us, in the Name of the Lord, we will not do it, but we will do whatsoever proceeds out of our own mouths? How many are there amongst us, who lightly regard, and basely esteem, of the Gospel, and the glad tidings of peace and salvation: and are indifferent, whether Popery or Protestanisme, whether Christianity or Heathenism, whether truth or error, get the upper hand in our land, if so be it may but go well with them in outward things? How many have we, who will not endure patiently the word of reprehension, but oftentimes prosecute and persecute with virulent hatred and malice, the faithful Ministers of the word of God, because from the Lord, and by the Commandment of the Lord, they reprove their sins.  
And therefore may we not justly fear that the Lord hath a controvery with us for these things? and that he will be avenged on such a Nation, as is this of outs? May we not truly fear that the fire of God's fury will fall upon us, as a flame amongst the stubble, for our great and grievous contempt of the Word? Certainly, when we look upon ourselves and sins, we cannot but confess, that it is of the Lords great and mere mercy, that we are not already consumed. Wherefore let us provoke him no longer, lest he turn his love into hatred, his smiles into frowns, his amity into enmity, and let his little finger henceforth lie more heavy upon us than his whole loins have done heretofore. If the Reader would see the fearful judgements which the Lord hath inflicted upon those places, or persons which have contemned his word, let him read the places quoted in the Margin 
a 2 Chron. 36.16. Prov. 1.29. 30. etc. Esa 30.10. a 2. Jer. 11.7.8. & 25.3.8. & 43.2. Act. 19.9. 2 Pet. 2.5. Exod. 19.6. Hose 16.7. & 2 King. 17.13. etc.  If he desire to look home, then let him remember, and observe, a History or two of our own: namely. The Lord stirred up Gildas a godly learned man, to preach to the old Britons, and to exhor them to repentance and amendment of life, and to forewarn them of plagues to come if they repent not: but what availed it? For godly Gildas was laughed to scorn, and taken for a false Prophet: 
Acts and Monuments. foL 3 2.  and our bold Britons, with whorish faces, and unrepentant hearts went forward in their sins: but what followed? The Lord to punish this their contempt of his Word and Ministers, sent in their enemies on every side, and destroying them gave their Land to other Nations. Again after this, Almighty God seeing Idolatry, Superstition, Hypocrisy, and wicked living used in this Land, raised up that godly learned man john Wickliff to preach unto our Father's repentance, and to exhort them to forsake their idolatry and superstition: but his exhortations were not regarded, but contrarily both himself, and his servant were despised, and himself and his books after his death burned. Now what ensued hereupon: A most grievous and heavy vengeance: for they slew their lawful King, and set up three other on a row, under whom all the Noble blood was slain up, and half the Commons destroyed; and what by war in France, and civil discord among themselves, the Cities and Towns were decayed, and the land brought half to a wilderness. And therefore seeing the contempt of, disobedience unto the word of God, is a main cause of the destruction, and desolation, both of Churches and States, let us take heed thereof, if we desire that ours may long stand, and flourish.    

The second part wherein is handled the fourth and fifth Propositions.  

The third Proposition being thus succinctly handled, I go forward unto the fourth, 
Proposition IU.  namely,  
That it is the Lord, and he alone, who protects and preserves, who blesseth and prospers both Princes and people, countries and commonwealths, Churches and States. Or, That all preservations, mercies, deliverances, and blessings, which any people, Nation, Church, or language enjoys, come from God, and from him alone. Or, the constitution, 
How the point is derived from the Text.  confirmation, conservation, happy administration, protection, and prosperous success of Kingdoms, Commonwealths, and Churches, comes from God.  
How naturally this point ariseth from the text, will easily appear, if we consider in the text but these two things, to wit,  
1. What our Kingly Prophet desires for himself and his people; namely, protection, preservation, and deliverance from evil, and confirmation in peace, etc.  
2. Of whom he begs these things; viz. of the lord 
The proposition proved.  Save thou us O Lord with thy right hand.  
The truth of the point will evidently appear by a particular or two. viz.  
First, Kingdoms and dominions are disposed of by God, and he gives them to whom he pleases, as is plain from these places, Dan. 2.21. and 4.17.25, 32. Levit. 23.10. jer. 27.6. Pro. 8.15, 16. job. 12.18. And  
Secondly, Kingdoms and Dominions are confirmed and established by God, and he makes them to endure.  
Thirdly, the Lord preserveth a people from their enemies, as appeareth by Num. 14.9. Psal. 127.1. and 147.12, 13., And  
Fourthly, the Lord gives a people victory over their enemies, as is proved by these places. 1 Sam. 14.6 and 2 Chron. 14.1. and 25.8. Psal. 18.33. etc. and 46.9. and 118.15. Prov. 21.31. And  
Fiftly, the happy administration of a Commonwealth comes from God; as is clear by the examples of those, under whom Churches and Kingdoms have flourished, because (as the Scripture saith) God was with them. Read to this purpose, Iosh. 15. jud. 6.12, 16. and 11.29. and 13.24., And therefore Magistrates may here learn a threefold duty; namely,  
First, to implore the blessing of the Lord, 
3. things required in a Magistrate.  and to beseech him so to enable them to go in and out, wisely before his people, that the Commonwealth may be peaceably prosperously, and religiously governed, under, and by them,  
This was the suit of David, unto the Lord. Psal. 86.11.16. and of Solomon. 1. King 3.7. and of Moses, Numb. 27.15, 16. And  
Secondly, Magistrates may learn hence, not to trust unto themselves, in the administration of a Commonwealth, but unto the Lord, from whom all sufficiency thereunto comes, neither to arrogate or ascribe any thing unto themselves, or to their wisdom, or prudence, or policy, or diligence, or watchfulness, although they see the Commonwealth to prosper and flourish under them; but to ascribe all Glory and Honour unto God, who both enables them to execute and discharge their places, and also blesseth their endeavours. And  
3. Because the Lord hath promised, both to bless Magistrates in themselves, and to bless their endeavours, and to prosper their people under them, if they will but walk in his ways sincerely, and obey his will, and rule and govern according to his word; therefore if they desire the accomplishment of this promise, they must fulfil this condition: but of this more amply by and by.  
A Commonwealth is like a City, wherein are observable these four things, to wit,  
First, the foundation, or groundwork thereof, which supports the whole Fabric, and this is Religion and justice.  
2. The gates thereof, which are the strength of the City, and those are the Magistrates.  
3. The Laws whereby the Magistrates govern. And  
4. The Citizens, people, or subjects, which are ruled and governed by the Magistrates, according to those Laws. Now something of all these, in that which follows.  
The Lord, we say, blesseth, prospereth, preserveth, and causeth to flourish Churches and States: now the question is, how he doth this? I answer, not by miracles, but by means; and therefore if we desire the preservation, peace, prosperity, and happiness of this our Church, and Commonwealth, then let us use those means which God hath appointed, and walk in those ways which lead thereunto. Here observe that there are some things required both in Magistrates and people, some things in Magistrates alone, & some in people alone, if we desire that our Commonwealth may flourish, and be prosperous and blessed: now of all these particularly, and in order.  
First, the duty both of Superiors, and inferiors, both of Magistrates and people, if they desire and wish the welfare of that State wherein they live, is fivefold, namely,  
First, both of them, or every member of the Land, must in general labour to the utmost of his power, for the peace & prosperity of the Common wealth. For as the temper of the world doth consist of contrary elements, after a wonderful harmony, so a Commonwealth doth stand by the divers endeavours of men. And as a Set or Consort of Music is sweet, if every one observe his time, notes, and cliffs, but ridiculous, if sung or played confusedly, without any order or harmony; so if in a Kingdom or Commonwealth, every one look to his own place, and do his own duty in his place, than that State will flourish and prosper.  
Therefore let every member of this our Commonwealth, look to his own affairs, and do that which he ought to do, and we may then confidently expect a blessing from God upon us. And  
Secondly, 
2. Every one must cease to do evil.  every member of this our body politic ought to be cut off, whatsoever is evil, and to remove whatsoever is in any of them, or amongst them, which endangers, or harms the Commonwealth. If there be any thing in any part of the body which is baneful or hurtful to the whole body, we out it cut, or off, because that we had rataer that some one part of the body should perish, then that the whole should be destroyed. And thus in the body of a Commonwealth, let us for the conservation of the whole, take away whatsoever might hurt or hasten the ruin thereof, and let none, who bears the name of a christian, take any such course (as too many do) that for the enriching of themselves, care not though they ruin the Commonwealth. And  
Thirdly, 
3. Every one must love the Commonwealth better than himself.  Let every member love the Church and Commonwealth, better than himself: as that shipmaster is worthy of neglect and contempt, who had rather be in safety himself, then have his ship safe: 
Cicero lib. 4. ad Herennium.  so that man is to be dispraised, that when the Commonwealth is in danger, and jeopardy, regards his own private and particular safety, before the preservation of the Common-wealth. Players come upon the Stage, 
Plutarch.  not principally to please their Spectators, but to enrich themselves: and thus: many live in the Commonwealth: but it should not be thus; for every one should seek the public profit, before his own private gain, if he would see the Commonwealth flourish wherein he is: for as Guardians are appointed for Orphans, for the good of the Orphan, not for the gain of the Guardian; so every one who is set in any place of power or authority in a State, is placed  the profit of those who are committed unto him, and not principally for his own advantage: because this lesson and lecture is something hard and harsh, I will therefore give my reader an instance or example or two, for his imitation and encouragement herein. Aelianus tells us, that all the riches of the World could not withdraw Epaminondas, from any the least duty of his country. Plutarch tells us, that Paulus Aemilius, warring against Pyrrhus, King of the Epyrots, when the Oracle pronounced, that the Romans should be victors, if any one amongst them would throw himself into a gulf, Valerius Torquatus voluntarily offered himself: and the like did Quintus Curtius in Rome, being armed, and mounted on horseback. justin tells us, that Codrus understanding by the Oracle, that except he were slain, his countrymen, the Athenians, should never have the victory over their enemies, went disguised into the Battle, in the coat of a common soldier, and thrusting himself into the for most front, was slain. Suetonius tells us, that julius Caesar, and Cicero being mortal enemies, Caesar, in the Senate house, said unto him, I cannot deny this, oh Cicero, but that in those things which touch thyself, thou art careless and remiss, but in matters that concern the Commonwealth, very importunate, Certainly, if every one in our State were of these men's minds, and did thus prefer the public good, before the private, we should quickly have a flourishing Commonwealth. Reverend Beza tells us, that M. Calvin, in the year 1556, when Perin had conspired against the State of Geneva, ran into the midst of their naked swords, to appease the tumult; well knowing, Nemo sibinatus, that men are not born for themselves, but for their Country, & that, Pulchrum est pro patria mori: It is a commendable thing for a man to lay down his life for the good of his Country: not only humane histories, but also divine, give us examples to this purpose. I will only name two.  
Nehemiah, 
Nehem. 5.14.  showing his love to the people of the jews, and his care for them, hath these words, And from the time that the King gave me charge to be Governor in the land of judah, I and my Brethren have not eaten the bread of the Governor. That is, I received not that portion and diet, which the Governors, which were before me, exacted: wherein he declareth, that he rather sought the wealth of the people, and their good, than his own commodity.  
When King Ahashuerosh had given leave to the jews, to put their adversaries to death, the Text saith, Heb. 9.10. The ten Sons of Haman, the adversary of the jews, slew they, but they laid not these hands upon the spoil.  
Where we see, that they sought not their own gain, but only did execute just judgement upon the Enemies of the Church. And therefore being compassed about with such a cloud of witnesses, 1 Cor. 10.24. let us follow their footsteps; and thus seek the welfare, and flourishing estate of our Church, and Commonwealth, by preferring the good of that, before our own private ends. And  
And fourthly, let every member of this our politic and Ecclesiastic body, labour for unity, unanimity, and concord. For this is the chiefest ornament, yea one of the surest supports, that either City, Province, Kingdom, Commonwealth or Church can have. And therefore the Prophet David doth so highly extol concord and unity amongst brethren, 
Psa. 122.3.4.5. & 133.1.2.  of one region, and religion. And Sallust shows the necessity of it, where he saith, Concordià parvae res crescunt; discordia maximae dilabuntur: Prosperity attends concord and unity, but adversity and misery, dissension & discord; as was demonstrated by that old man, who gave his sons a bundle of Arrows bound close together to break, and when none of them could do it, he unbound them, and then being lose, every one could break them. And thus (as it is observed by our Historians and Chronologers) so long as we in this Land keep the unity of the Spirit, in the bond of peace, and labour that there may be peace betwixt us & our God, and unity and concord amongst ourselves, we need fear neither enemies nor evils. Now this concord which is desired, is in that which is good, not in that which is evil: namely, unity and concord in true religion; and in a lawful administration of justice and right; and in procuring and defending public honesty; and in promoting the public good, and the like. And therefore if we desire that our Church and State may flourish, let us all labour to be of one mind, and on judgement; at least let us take heed of dissension, discord, jars, and all breaches, which may either destroy or disturb the peace and welfare of that Church and Commonwealth wherein we live.  
And fifthly, 
V All must be converted by the Preaching of the word.  another thing required of the whole body politic, if we desire that our Church and State should still stand, continue, and flourish, is to do, as Niniveh did: namely, to repent, and turn unto God by the preaching of the word. Our Saviour saith, 
Math. 11.24.  If the works which were done in Capernaum, had been done in Sodom, it would have stood, and remained even until this day: where our Saviour directly teacheth us, that the reason why a Kingdom flourisheth and continueth, is, because the word of God, which is preached therein, is rightly used unto repentance. Or, if a City, or Nation desire to continue and flourish, the only way thereunto is, to hear, and obey the word of God 
b Isa. 3.10, 11, and 65.2. How a City, or Nation may be made truly happy. . Here observe carefully these few short particulars: to wit,  
I. It is not enough to hear the word, or to be present at the preaching thereof: for a Dove, or a Daw; may do so much. Neither  
II. Is it enough to suffer the word of exhortation, and reprehension patiently 
c Heb. 13.12. , (although many will not do so much) for this they of Chorazin did, for any thing we read to the contrary. Nor  
III Is it enough to reverence the preachers of the word (although many will not do so much neither) for this Herod did 
d Mar. 6.20. . Nor  
iv Is it enough to show some certain humiliation, by reason of the comminations of the word (although not many do thus much) for this Ahab did 
e 1 Kin. 21. . But we must seriously repent, and turn unto the Lord, in new obedience, and true sanctification, as the jews did 
f Acts. 2.37. , when Peter preached unto them. Neither  
V. Is it sufficient, that this be done of a few, but of many, when the Commonwealth lies at the stake, and is either a winning or losing, either a making or marring. For although the Lord doth often spare many for a fewes sake 
g Gen. 18.25. etc. , yet he will remember those who repent not at the day of vengeance 
h Exo. 32.34. etc. Num. 14.21. . and therefore if we desire that hereafter we may not fall into the fearful hands of Gods destroying vengeance; and that now the Lord would so bless the proceed of this honourable Assembly met together in high Court of Parliament, that our Church and State may long stand, remain, and flourish; than not Velure duo vel nemo, one or two of us must repent, but many of us, that so by our prayers we may prevail with the Lord. Neither  
6. Is the endeavour of the inferior, or vulgar sort sufficient, at this time, or upon so weighty an occasion, as the staying, and upholding of a Commonwealth ready to fall; but the conduct of the Nobles, Peers, and Princes of the Realm, are required also. And that both in true humiliation of heart, and also in exemplary reverence and practice, (as the King of Niniveh, and the Nobles did) they being the Weathers, and leaders of the flocks. Now noble Captains never say, Ite, sed eamus, go ye and fight, but come, let us go. And therefore when any public danger is doubted, or affliction feared, or any general, common, and special blessing desired; then both Prince and people, noble and ignoble, high and low, pastor and flock, should  
1. Assemble to gether to the house of God, to hear his word, And  
2. The hearers, i.e. all of them, must endure the Preacher to admonish, and reprove them; neither contemning him nor his message, but reverencing both; the one as the message, & the other as the Messenger of the Lord of Hosts. Yea,  
3. All must humble themselves, and tremble at the threaten of God. For all the beasts of the Forest must quake if the Lion roar. And  
4. Those who are called Gods (that is, Kings, Princes, Magistrates, Judges, and Superiors, must labour by their command, humiliation, and godly practice, to move and excite others to unfeigned repentance; as that pattern of Princes, 
jonas 3, 2.3, 4.  the King of Niniveh, did. For the Lord hath promised to be gracious to that Nation that thus seeketh him, and sueth unto him; and therefore let us, from the highest to the lowest, hearken to the Lord, and walk in his ways, and he will quickly subdue our enemies, and trune his hand against all our adversaries, 
Psa. 81.13 14, 16.  and feed us with the finest of the wheat, and satisfy us with honey out of the Rock; and make England (like the Land of Canaan) to flourish and flow with milk and honey. And thus much for the conjoynt duty of Superiors and inferiors, Magistrates and people. Now  
Secondly, 
The duty of Superiors and Magistrates alone.  follows the duty of Superiors and Magistrates alone, and what is required on their part, if they desire, that our Church and Commonwealth, may long continue in prosperity, purity, and peace. Now here observe that the Magistrate is twofold; 
There is a twofold Magistrate.  to wit, Supremus, et Subordinatus, supreme and subordinate.  
First, the supreme Magistrate, is the King sacred Majesty; 
The duty of the supreme Magistrate is twofold. viz. 1 To be holy.  now in him two things are required: namely,  
1. To continue to lead his people by a holy example, Homer calls Kings Diogenes, The generation of the Gods, and Diotrephes, Men nourished by the Gods; and the Scripture saith of them, 
Psal. 86.  That they are Gods, that is, that they should be as men obedient unto God, and as gods, exemplary unto men. As the ordinary Loadstone which draweth Iron unto it, is itself drawn by the Aethiopian Loadstone; so Kings, who draw their people after them by their example, should be drawn themselves unto the Lord, by his; seeing they represent him unto us. It was said long since,  
Regis ad exemplum totus componitur orbis. That is, people frame their lives according to the example of their Prince; and daily experience hath proved the truth of this saying. Historians tell us, that Alexander the great, and Alphonsus King of Arragon, were both wry necked, the one by nature, and the other by custom; And therefore all their followers did hang the head upon one shoulder. Aurelius the Emperor loved Red Wine best; And therefore Torquatus would palnt no other Grapes, Dionysius for a time loved Plato well, and then all his followers turned Philosophers. Such as the colour of jacobs' Rods were, 
Hector Pint. Eze. 17.  such was the colour of the cattles which were bred of the sheep conceiving in the sight of the rods: so as the actions of the Prince are, such are wont to be the cogitations, and conversation of the subjects. As other beasts level their looks at the countenance of the Lions, and birds make wing as the Eagle flies: so people will imitate their Princes. If Trajane be just, than all the people will study justice. If Octavius delight in Poesy, than every one will strive to be a Poet. If Cornelius fear God, then so will also all his household do. And therefore unto the flourishing, and establishing of a Church or Sat, in peace, purity, religion, and righteousness, it is very requisite and necessary, that the Prince be zealous, and religious. And  
2. It is further required in a Prince, 
2 To take unto him Assistants.  to take unto him the assistance of others, that is, wise, religious, and grave Counsellors ordinarily; and Parliaments upon extraordinary, urgent, or important occasions. For as a vine, although it be the noblest of all trees, yet needeth the supportation of reeds, props, and of other unfruitful trees; so Princes and Potentates need the help of inferior persons. Yea as the hand is not the weaker, because it is divided into fingers, but fuller of agility to labour: so in a Kingdom, the businesses are better done, 
Plutarch.  which are imparted unto many. And therefore seeing Kingdoms and Commonwealths are not weakened, or made worse, but contrarily bettered and made more strong, by the help and assistance, of able Counsellors, & religious Parliaments; therefore these are requisite to be used by the Supreme Magistrate, if he desire that the Church and State should flourish and prosper under him. 
The duty of Subordinate Magistrates.  Now  
Secondly, there is a Subordinate Magistrate; that is, those who are under the Supreme & placed by him, in place of authority. Here now observe, that the Subordinate Magistrate is either In fieri, or in facto; in potentia, or actu. That is, some are to be chosen Magistrates hereafter, and some are Magistrates already. Now a word or two of these particularly, and apart: namely, 
Who are to be chosen to the Magistracy.   
First, if we desire that our Commonwealth may prosper and flourish, than some things are required in those who are to be admitted unto the Magistracy, and to be looked unto by those, who admit them, and commit the government of the Commonwealth unto them. As namely, 
1 Such as are learned in humane Laws.   
1. They ought to be wise, and understanding men, and learned in the Laws. As the body is without members, so is the Commonwealth without Laws; and as a distracted or doltish head, doth small good unto the body, even so an ignorant Magistrate doth small good unto the State. And thereforefore it is requisite, that those who are admitted unto the Magistracy, be men well acquainted with the Laws of the Land wherein they are. There was a time appointed unto the Vestals, 1. Wherein they should learn. 2. Wherein they should exercise that they had learned. and 3. Wherein they should teach others; and thus also did Diana's Priests at Ephesus: 
Plutarch.  So they are to do, who are to undertake the government of a Commonwealth. For it becometh him who governeth to be learned (the better to know what he doth) and wise (to find out how he ought to do it) and discreet, (to attend, and take opportunity by the foretop) and resolute in the action of justice, without corruption of fear of any. The master of the Ship sets another at the helm, to steer and direct her: but it is a shame for a Magistrate to execute. his place, and administer justice by a Deputy, being altogether unable himself to do it, by reason of his ignorance in the Laws and Statutes of the Realm. Yea honesty and a good meaning are not enough in Magistrates without ability; for although they mean well, yet often by doing amiss they endanger and indamage both themselves and others. Gracchus, son of that Gracchus that had been twice Consul, meaning well to his Country, but (for want of knowledge) managing it undiscreetly, was slain in the Capitol by Cornelius Scipio Nasica, 
Appian.  and his followers. And hence it was that Solomon so earnestly prayed unto God; To give him wisdom, and knowledge, or the spirit of direction, for the right administration of the Commonwealth. Or, by wisdom (as Tremellius thinks) he means knowledge, to wit, of the laws of right and justice, and of the duties which belong unto him to do, as he is a Magistrate. To teach us, that it behoves a Magistrate to seek after the knoweldge of the Laws of that Nation wherein he dwells. Hence Samuel writ the laws of their Land in a book: 
1 Sam. 10.25.  and when the people crowned joash, 
2 Chr. 23.11.  they put the book of the Testimony in his hand: and this book, every King and Magistrate must have a copy of, which they must read diligently, that they may discharge their functions according to law; because the Commonwealth is not to be governed Ad placitum as Magistrates list, but according to the Laws of the Land. And  
2. As those who are admitted to places of power and authority, 
2. They must be learned in the divine Laws.  aught to be learned in the humane laws of the place where they are to exercise their authority; so also they ought to be instructed in the Divine Laws of God. 
Leu. 9.7.  Moses being the Lawgiver and supreme Magistrate and Judge of the people, prescribed unto Aaron what sacrifices should be offered, both for himself and the people, wherein he may be a pattern of Rulers; 
Deut. 17.  That they should not be strangers in matters of Religion. And hence the King was commanded to study and to read continually the Law of God. And Constantine said to the Bishops of his time, Vosintra Ecclesiam, 
Euscb. lib. 4. de vita Constant.  ego extra Ecclesiam a Deo Episcopus constit●eus sum, You within the Church, and I without the Church am of God appointed a Bishop. 
Euseb. ib. 4. Eccles. hist. cap. 3.  So also Theodoret, Rcrum coelestium desiderio teneri, & earam discendarum studio duci, pium Imperatorum cum primis decet: It chief becometh a godly Emperor, to be possessed with the desire of heavenly things, and led with the study of them. But of this more by and by. And  
3. 
3. They must deliberately under take the Magistracy.  Although a man be indiferently and competently furnished both with the knowledge of humane and divine Laws, yet he must enter into the Magistracy with great deliberation. For as he who goes leisurely and deliberately into a river, receive no harm, but he who violently and rashly plungeth himself, or falls therein, is in danger of drowning; so those who suddenly and unadvisedly come unto the Magistracy, often repent their rashness; but those who are fairly and freely called thereunto and enter thereinto, with mature deliberation, and discharge their places with-moderation and wisdom, shall neither grieve others, nor have cause of grief in themselves: And therefore if we wish well unto our State, it is our cutie both publicly and privately, to pray unto the Lord, to give always such Magistrates unto us, as are wise, understanding and learned men, both in humane and divine matters, and who ambitiously seek not after preferment. And thus much for the three things, which are required in those who are to be chosen or admitted unto the Magistracy. Now  
Secondly, 
The du. of those who are Magistratee, is twofold, Ad beneesse & Ad esse simpliciter.  there are Magistrates in Facto, or Actu, who are already admitted unto the Magistracy, and are actually Magistrates. Now if these desire that the Church and State may thrive and prosper under their hands, than many things are required of them, and in them. I will rank the several duties of Rulers and Governors into two ranks; to wit, 
The things requite in Magistrates.  some things are requisite in them, Ad bene esse, for the more profitable discharging of their functions; 
The things requisite in a Magistrate.  and some things, Simpliciter ad esse, are simply necessary for every Magistrate in his place. Now of these severally.  
First, Ad bene esse, if Magistrates desire that they may much profit, and advance, and promote the good of that Church, and State wherein they are placed, in authority and power; then these things are to be observed by them:  
1. 
1 Not to have too many places.  That they have not too many Irons in the fire, or too many offices, either in Church or Commonwealth. As a governor of a Ship doth some things with his own hands, and somewhat by others: so in a Commonwealth one ought not to have all offices engrossed in his hands, but one ought to have one, and another another; for both things are done better, which are done by the advices, and judgements of many; and also he who hath but one place to discharge, must needs execute it better, then if he had two: And therefore when and where there are able man enough, it were good for the Commonwealth, if one had more but one place of office to look unto, Indeed I know that many places are of that nature, that an intelligent, industrious, and diligent man may discharge two; and therefore I put this particular under the head, Bene esse, and not Esse simpliciter, because a man may be a good Magistrate and Governor, and yet execute two places.  
2. 
2 To love & honour the good.  It would much promote and advance the glory, and good of a Commonwealth, if Magistrates, and Rulers would prise, esteem, love, and encourage the godly, and those who are worthy of respect and honour. As our Saviour saith, A Prophet is not respected in his own Country; so Erasmus said, Men of desert are ordinarily lest esteemed of in their own Lands; and this is both a blemish, 
Stob. 6. ser. 41. de Repu.  and a blot unto, & a bane of the Commonwealth. Solon was wont to say, That that City would certainly flourish, In qua viros bonos honoribus affici, contra autem, improbos poenis mos fuerit; where good men were honoured, and the wicked disgraced, and punished. Theophrastus' being asked, Quidnam Rempublicam conservaret? How a Commonwealth might flourish? answered, Praemium, et paena, by encouraging, and rewarding the good, and by punishing the evil. 
Plutarch in Lacon.  And thus Agesilaus saith, the office of a Magistrate is, Erga rebellanies audacia, erga subjectos benevolentià uti; according to that of Virgil, the duty of a Magistrate is, Parcere subjectis, et debellare superbos, to exalt the obedient, and to humble the stubborn. For Virtus laudata creseit, extol, exalt, dignify, and prise those who are good, and do well, and it will both encourage them, and others, in well-doing. Now a Magistrate (I grant) may execute the Laws and discharge his place, with some profit to the Commonwealth, and yet not in affection and action thus look upon, and love principally those who are religious, and holy; but certainly if he did so, he would advance religion and righteousness in a State of much the more: and therefore I place this particular also under the head Bene esse, and not Esse simpliciter.  
3. If Rulers and Governors in their places desire to benefit that Commonwealth wherein they live; 
3 To govern with a gentle heart.  then let them hold the reign of government with a gentle hand. As wine doth first serve and obey the drinker, but by little and little mixing itself with the blood in the veins, doth overrule the drinker: so he that comes to the government of a Commonwealth, by first applying himself in meekness and gentleness to the disposition of the people, doth afterwards draw them to his purpose, and in all willing subjection. And therefore Solomon's old, grave, and experienced Counsellors, thusadvise King Rehoboam, 
1 King. 12.7.  If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, than they will be thy servants for ever: And the goodness of this counsel appeared by the event; for the refusing to follow it, and giving a rough and ragged answer unto the people, ten of the twelve Tribes revolted, and fell from him. Agesilaus could say, that Magistrate governs best in a Commonwealth, that governeth the subjects & people under him, as father his children. I know that a good Magistrate may & aught to be severe in punishing offenders, & reforming of vices: but I conceive that he generally shall to most good in a Commonwealth, which, although he be not remiss in his calling, or in the execution of his place, yet doth rule and govern those who are under him, with a gentle hand, a mild and soft temper, and a sweet government. And therefore I place this particular also under the head Bene esse, not Esse absolute. And  
4. 
4 To be holy and religious.  If those who are in place of authority and government, desire to do good in their places, to that Church and State wherein they live, than it is very requisite, that they should be holy, upright, unblameable, and Pious. And therefore that all Magistrates may be moved hereunto, let them consider a particular or two, namely,  
1. 
Mat. 5.14.  That they are like Cities set upon a hill; and consequently, their sins can hardly be concealed, but will easily be made conspicuous unto the world. And therefore if Magistrates regard their own reputation and credit, they must labour to be religious, immaculate, and holy. And  
2. Let them remember, that as of all sins, theirs are seen soon, so of all sins, theirs are the greatest; because they are not only hurtful to themselves, but to others also; and that both in regard of their conversation, and also of the administration of the Commonwealth. That is, if Magistrates be wicked, they are both examples of wickedness unto others, and also (for the most part) do obliquely govern the Commonwealth. Now by the evil examples of superiors, many are infected and misled, as follows by and by; and by the evil administration of the Commonwealth, the whole body politic is endangered and harmed. 
● Pro. 28.15, 16 & 29, 2, 4. Pccle. 10.16.  Pharaoh that wicked Egyptian King, hurt his people by his life, in giving them an example of his disobedience and obstinacy, and by his administration of the Commonwealth, in unjustly oppressing the people of God. Solomon infected his people by his life and manners, in marrying so many Idolatrous wives, and infected them by his administration of the State, in introducing idolatry amongst them; and so we might instance also in Rehoboam; and Ahab, and others, but I pass them by; concluding this particular thus: if Magistrates would not be the worst of men, nor the greatest of sinners, nor of that number for whom the severest plagues and punishments are reserved; then it concerns them, and that not a little, to labour to be pure, and unspotted in the eyes of God and men, And  
3. Let all Rulers and governor's remember, that their lives being exemplary, a godly conversation seen & perceived in them, will be an excellent means to make a good, and godly Commonwealth. Pittacus being asked, which was a well, and a right governed Commonwealth? answered, a cuius gubernaculis; mali removentur: that which keeps wicked men from all rule and government: and this answer was not given without just cause, the life of a Magistrate being the rules square, frame and form of an honest life, according to the which, subjects and inferiors frame their lives.  
For although it was said of old, Vivitur legibus non exemplis, Men live by laws, not by examples, yet now adays, people or subjects do rather take their patterns and examples, from the lives of Princes and Magistrates, then from their laws, as may appear by an instance or two. 
Fline. lib. 18. Cap. 27.   
As the Herb Heliotropium, doth always look towards the Sun, and when it it is hid doth gather in the flower: so many, yea the most, look unto Superiors and Rulers, and address themselves to whatsoever they see them inclined. Plato being broad-brested, all his Scholars wore pillows under their garments, that they might seem to be like him. Aristotle stammered in his speech, and therefore his Scholars would stut and stammer, that they might be like their Master. Because Ennius the Philosopher was so given to drunkenness, that he was seldom sober: therefore his Pupils would go reeling and staggering in the streets. And therefore seeing subjects look more to the lives than laws of Superiors, if they desire that they may be well ordered under them, they themselves must labour to be religious and holy, yea as they exceed others in place and dignity, so should they also in zeal and piety: according to the saying of Alphonsus. 
Panormit. lib. 6. de rebus gestis. Alphonsi.  Those, Qui aliis praeessent, tanto privatis hominibus meliores esse oportere, quanto honoribus & dignitate aneccellerent. The greater that a Magistrate is in power above others, the more ought he in virtue to excel all others. The King of Calcutta is chief of his Religion, and for this cause goeth before the other Kings of India in dignity, and is called, Samory, that is to say, God on earth. And indeed if all amongst us would labour to excel others as fare in zeal, virtue, purity, and Religion, as they excel them in power and dignity; and that the higher any one is, either in Church or Commonwealth, he were the more eminent and singular in godliness and grace: then people would honour them as the Lords Vicegerents on earth, and as earthly Gods; and would strive to tread in their steps; and be fearful of doing what is evil, lest they should thereby incur wrath and punishment; and consequently the commonwealth would quickly be much reform.  
The stalk I know is a different thing from the grain of corn, althoughit support it, and bear it up; and a Magistrate may be profitable to the Commonwealth, and yet be no saint in life: and therefore I put this particular also under the head Bene esse, not Esse absolute. But Omne tulit punctum: That Magistrate who is a good Magistrate in regard of the Commonwealth, and a good man, yea a burning and shining lamp in himself, shall have praise both with God and man; and be profitable both to himself, and others. And therefore if we wish the peace and prosperity of our Church and State, then let us faithfully and fervently call upon our God, that he would be pleased to enable all our Rulers and Governors, to execute profitably, and to discharge religously, those places and offices wherein they are; and to sanctify them by his only Spirit, and to make them holy, and lovers of goodness, and good men; and mild, meek, and gentle, in their government, and rule. And thus much for those duties which are required in Magistrates, Ad bene esse,  
2. 
The things necessary in Magistrates.  The duties required in Magistrates Ad esse absolute, simply, and absolutely; or the more essential duties of Magistrates as Magistrates as Magistrates, are these viz.  
1. 
They keep their own Laws. Zonarut.  Magistrates & Governors ought to observe & keep their own Laws; or, to walk according to the Law. The Kings of Persia shown themselves more subject to Laws, than their Lord did. And the Kings of Lacedemonia did monthly swear to guide themselves according to the Laws; and the Ephory took an oath in the behalf of the people to see it executed. And Archemedes saith, It is very requisite, that Princes and Magistrates live according to that Law themselves, which they would have others to regulate their lives by; this being a principal means to make the people obedient thereunto, & the Commonwealth to flourish, as appears by that saying of Agesilous, who being asked whence it came to pass, that the Commonwealth of the Spartans flourished, above her other Nations, answered, quoniam plus caeteris in hoc sese exercent, ut pariter & imperare, 
Plut. in Laton. apophtheg.  & parere sciant, Because they are more careful than others, to obey their own Laws, which they enjoin unto others.  
Some may here demand, 
Question.  if we the subjects be subject to the Law; and Kings and Magistrates also subject to the Law, than what is the difference between the Kings and Magistrate subjection, and ours.  
A famous Modern Divine answers hereunto thus, 
Answer. Weemes exercit. upon come. 5. lib. 2 exercit. 12. p. 24.  that Kings and Magistrates are subject to the directive part of the law, but not to the coactive part of it. The law is considered two manner of ways, viz.  
1. As it is the rule of justice, and the line, by which both Magistrates and people should be governed and guided; according to that saying of the Emperor; Legibus solutus legibus tamen vivit. Although he were loosed from the coactive part of the Law, yet he was directed by, and lived according to the Law. And,  
2. The law is considered as an instrument, which the Prince and Magistrates use, for the ruling of the subject. Now if we consider the law in the first sense, than the Prince and Magistrate is subject to it; but consider the law as an instrument, which Rulers and Governors use in Ruling of the people, and in this sense they are not subject thereunto.  
A blind man is lead by his servant, 
Simile.  now so far as his servant leadeth him, he is not his servant, or his inferior; but consider that servant as an instrument, serving his Master, and then he is inferior unto him, and serveth him, although he were never so sharp sighted: and therefore if Rulers and Magistrates desire indeed that the Commonwealth may be well ordered, and the people regulated according to the laws of the land, and made obedient thereunto, than it is necessary, that they themselves direct their lives by the law: for as the Apostle saith, how can a Magistrate say unto a subject, Thou shalt not Thou shalt not swear, when he himself is a blasphemers; or, Thoushalt not steal, when himself is sacrilegious? And  
2. 
2 They must execute the awes.  Magistrates must observe and keep the Laws themselves, so if they desire that the Sat may flourish and grow green under their government, than they must also execute the Laws, administer justice, relieve and help the oppressed, and punish the violaters of the Law.  
As a Land cannot long last without Laws, so almost as good no Laws, as no execution of the Laws; For it is in a manner all one, for Magistrates to make no Laws, and to execute no Laws which are made. Plato said, that a Commonwealth consisted of two things, viz. Reward and punishment. Now if Laws be not executed, then both these parts, and consequently the whole falls to the ground. That is, if neither good men, who live according to the Law, be rewarded, nor evil men and transgressors of the Law punished, then how can the Commonwealth long subsist. And therefore as Chirurgeons cut off a rotten member from the body, lest it should endanger the whole body: So Magistrates should punish, and take away those who by their lewdness, wickedness, and insolences, infect and pollute the Commonwealth; the inflicting of of punishment upon Malefactors, being a point and part of good zeal in a Magistrate. Bonos punit, qui malis parcit, said Seneca. He punisheth a good man, who spareth and punisheth not an evil man. Yea it is dangerous for a Magistrate not to correct, and (when the fault truly deserves it) to cut off transgressors: For,  
1. They make themselves guilty thereby of their sequent faults: as Will Summers said unto the King, that the murderer had slain one man, & he two: Because if the King had executed the Law upon him for the first murder, than the other had not died by him. And  
2. When wicked men sin, and are not punished, it animates and emboldens others to do the like. And therefore as Caiaphas said, It is better that one die, then that all the people should perish; 
joh. 11.50.  So I say, it is better that one scabbed sheep should be slain, then suffer it to infect the whole flock. And therefore it is very necessary, that Magistrates should some times not only unsheathe the sword, but also strike with the sword: because as the Proverb is, too much pity spoils a City. And  
3. It is the reputation of a City and Nation, to have the Laws executed therein without remissness, and partiality: and contrarily it is a disgrace and scandal unto a place, to have the sword of justice so fast locked in the scabert, that it is never drawn out, nor the Laws at all executed, nor justice administered. And therefore if Magistrates regard their own credit, or the reputation of their Country, they must be careful to execute the Laws upon Malefactors, and Law-breakers. And  
4. Rulers and Governors are sworn to rule according to the Laws, and carefully to execute the Laws; and not to do this, is a violation of their oath. And therefore if they would not be forsworn, they must not hold the sword for naught, neither be only scarecrows, but execute the Laws, by encouraging and rewarding the good, and by punishing the evil. And  
5. It is dangerous for the Magistrates themselves not to administer justice, in relieving of the injured and oppressed; as may appear in the person of Philip of Macedon, who having subdued almost all Greece, and being in the top of his glory, celebrating at one time the marriage of his son Alexander, and of one of his daughters, with great Pomp and magnificence; as he was marching withal his Train betwixt the two Bridegrooms (his own son, and his son in Law) to see the sports and pastimes which were prepared for the solemnity of the marriage; behold suddenly a young Macedonian Gentleman, called Pausanias, ran at him, and slew him in the midst of the press, for not regarding to do him justice, when he complained unto him, of an injury done by one of the Peers of the Realm. And therefore if Magistrates would not make themselves guilty of the people's sins; if they would not aimate and embolden people to sin; if they regard the credit of their Country, or their own oath, or safety, than they must execute the Laws upon transgressors. Now  
3. As Magistrates must execute the Laws, 
3 They must be just in judgement.  so they must be just in judgement, administering the Law, equally and justly without respect of persons. As there were two Pillars before Solomon's Temple, viz. 
1 Kin. 7.21. 2 Chr. 3.17.  jachin, id est, God will establish, and Bohaz, id est, Strength, which two Pillars were set up to behold the porch of the Temple. So there are two Pillars, which uphold our Church and State, viz. Religion (of which by and by) and justice; true Religion upholding the Church, 
Psa. 122.3, 4, 5.  and justice the Commonwealth: and therefore they may more fitly be learned. The sword and buckler of the Commonwealth, than Fabius and Marcellus were. The King (saith King Solomon) By judgement and justice establisheth the Land. Prov. 29.4. 
Ps. 72.1.  For which cause his Kingly father desires the Lord to give these unto the King. And therefore Magistrates must administer just judgement without respect of persons. Anacharsus said, that Laws did rightly resemble the Spider's web, because they take hold of little Flies, and Gnats, which fall into them, but the great ones will break and run through them at their will. But indeed this is neither the fault of the Law, nor Lawgiver, but of the Magistrate, who doth administer it with partiality, and respect of persons, which should not be: For as the Sun is not one to a poor man, and another to a rich, but common alike to all: So a Prince and Magistrate ought not to respect the person but the matter. Tatius the fellow King of Rome with Romulus, 
Plutarch.  for not doing justice in punishing certain of his friends and kinsfolks, and had rob and murdered certain Ambassadors which came to Rome, was so watched by the kindred of the slain, that they slew him as he was sacrificing to his gods, because the could not obtain justice at his hands. Malum consilium consultori pessimum, as evil counsel is often worst unto him who gives it, so is neglect of justice to him who should administer it. And therefore all Magistrates who desire the safety of themselves, and the preservation of the State, aught to judge with righteous judgement. And  
4. 
4 They must be magnanimous.  As Magistrates must be just and upright in the execution of the Laws, so must they also be magnanimous, and courageous in the administration thereof. For it behooveth a Prince or Ruler, to be of such zealous and godly courage, that he always show himself to be as a strong wall for the defence of his people, Religion and Laws. Yea, it is requisite for all those who have rule and governance in a Commonweal under their Prince, to know the bounds of their State, and the full effect of their duty; 
Lactantius.  that by a courageous and undaunted executing of justice, they may be feared, and by showing mercy, they may be loved. Magistrates must be so magnanimous, that they omit not the execution of the Laws for fear of any, and so resolute, that nothing may hinder them from the administration of Justice. The Naturalists observe, that although the great Owl be in shape like other Owls, yet in bigness, and in sharp talents she ressembles the Eagle: but not withstanding her bigness and talents, she wanteth courage, and is a very cowardly bird. And such are evil and timorous Governors, who being armed with authority, do not or dare not bend their force for the suppressing of evil, and resisting of common enemies. Magistrates must not only have a good inclination, but also a religious resolution in the executing of their places. For otherwise  
1. Importunity of friends and suitors will overcome them if they be mutable & weak in resolution. And  
2. Rewards, gifts and bribes will corrupt them, if they be covetous. And  
3. Love, or hatred, or anger, will blind them if they be passionate and partial Judges. And therefore it is necessary, that being armed with authority, they should be also with magnanimity, courage, resolution and constancy, and adorned with purity, equity, moderation, impartiality, and circumspection, and free from all vice, avarice and impurity. And  
5. 
5. They must govern according to the word.  As Magistrates must be courageous and resolute, so they must rule and govern according to the word and will of God. Here observe, that there are two sorts of laws, namely permissive and preceptive. Now although humane laws often permit those things which are not warranted by the word of God, as Moses permitted unlawful divorces, and our Land permits usury, for the avoiding of some great inconveniency; yet they must never command any thing to be done, which is contrary to the word, and Law of the Lord. Caius a Roman Emperor, sent Petronius into Syria, with commandment to bid battle unto the Jews, 
josephus.  if they would not receive his image into their Temple, which they refused, with these words, They had rather die, then turn from the Laws of God. And as all godly Christians should say thus, That they had rather die, then do any thing contrary to the Law of God; so all good Magistrates should thus say, That they had rather die, then command subjects to do any thing contrary, or not according to the will of God, or not govern according to that rule, which is the square and pattern of all pious and perfect government. And  
6. 
6. They must defend Religion. Talmud Cholin. 62.1.  As Magistrates must be careful to govern according to the Laws of God, so they must careful protect and maintain Religion, and the true worship of God. The jews in their Talmud say, That the Grapes in Babel sent upon a time to the Vine leaves in judea, desiring them to come and overshadow them, otherwise the heat would consume them, and they should never come to maturity. And thus if Religion be not sheltered by those who are in place of government; or if they cast not their shadow over it, it will soon decay; but where they favour and protect it, it prospers. Lycurgus reform the State of the Lacedæmonians: Numa Pompilius of the Romans: Solon of the Arhenians; and Deucalion of all the Grecians, generally, by making them devout and affectionate towards the gods in prayers, oaths, oracles, and prophecies, through the means of fear, and hope of the divine nature, which they imprinted in them. And certainly, if all our Christian Magistrates would make it their principal care to advance Religion, and to compel men to worship and serve the Lord, both by their precepts and precedents, both by threaten and mild speeches, both by countenancing the good and religious, and by disliking & disaffecting the irreligious and profane; then certainly we should quickly have a flourishing Church and State. Octavius prayed God that it might be said, That by him the Commonwealth of Rome was preserved from all danger; and that at his death he might carry with him that hope. That it should remain many ages in that Estate he left it. 
Suetonius.  This should indeed be the care, and desire of every religious Ruler, and the way and means thereunto is, to labour to advance Religion, and the pure worship of God; for where true Religion is professed, and the Lord truly worshipped, and the Gospel sincerely and powerfully preached, there we may be sure that the Church and State shall be preserved, so long as it continues in that course, and the Magistrates in that care of Religion. And therefore if all our Governors (as they ought) do desire, that our Church, Commonwealth and State, may by them or by their means, be preserved from all danger, and that we may long flourish after their deaths, then let them while they live, labour to protect, maintain and defend the truth, and true Religion of Christ, and advance, propagate, and enlarge his Kingdom, and the preaching of the Gospel, even from Dan to Beersheba. This was always David's care, as we may see in the whole 1.17. Psalm, and 2 Sam. 6. and 1 Chron. 14.12. and 16.4. and 2 Sam. 7.2. and 1 Chron. 22.14.  
And hence Magistrates are called Gods Ministers, Rom. 13.4. that their principal care may be to advance his glory in the propagation of Religion, and the promulgation of the Gospel, yea hence we are commanded to pray for them, 
1 Tim. 2.2  that under them we may lead a quiet and peaceable life, in all godliness and honesty: yea hence the Lord hath recorded, and humane histories, put upon the file of fame, the names of many Magistrates and Rulers, who have been most careful herein: as of David, and Ashah, 2 Chron. 14.21. and jehosaphat, 2 Chron. 17.7. and 19.8. and Ezechia, 2 Chron. 29.5. and 30.1. and Constantine the great, and Valentinian, and Theodosius, and Gratian. And therefore if we desire the peace, prosperity, and good of our Land and Church, we must daily invocate the throne of mercy, and the Lords most sacred Majesty, to give continually, and successively unto us, such Magistrates and Rulers, both in Church and Commonwealth, as may observe in themselves the Laws which they prescribe unto others; and may execute all holy and wholesome Laws which are made justly, impartially, courageously, resolutely, without respect of persons; and according to the rule and direction of the Law of God; and which may protect religion, and preserve it in purity, and sincetie. And thus I have done with the second main branch, 
The duty of Subjects alone.  viz. The duty of Magistrates, if they wish truly the welfare of the Kingdom. Now  
3. Follows the duty of inscriours and subjects alone, and what is required on their part, if they desire that our Church and Commonwealth may long continue in prosperity, purity, and peace. Their duties are these. viz.  
1. 
1 They must fear the Magistrates.  They must fear the Laws, and stand in awe of the Magistrates; according that of Plato, happy is that Commonwealth, where the people do fear the Law, as a Tyrant. For as Magistrates (as was showed before) must not be like scarecrows; so no more must people think either Laws or Magistrates to be such. 
Plata. in Convivic. 7. Sapient.  Bias was wont to say, Optimam else Rempublican, in qua legem omnes perinde ac ipsum Dominum, et Regem metuunt. That Commonwealth must needs flourish and prosper, where people are as afraid of their Laws, as Lords, & as fearful to break the Laws, as to offend their King. Solon being asked, how a City might continue in a happy and flourishing estate? answered, Si Cives quidem Magistratui obediant, Magistratus autem legibus. If the Citizens obey their Governors, and their Governors their Laws, provided that the Laws be good. But of this by and by.  
2. 
2 They must honour the Magistrates.  Subjects must honour their superiors the Magistrates, who bear a weighty burden for them. If we could, and would but consider the heavy tasks, troubles, cares, and toilsome endeavours, of our ●…nfull and careful Governors, we would think them worthy of double, yea trible honour. A Kingdom is nothing else then a care of another's safety, according to that of Antiochus, who told his son Demetrius, that their Kingdom was a noble slavery. 
August. de civet. 1.14.  Augustine saith, Imperatores serviunt quibus videntur unperare. Emperor's are the servants of those whose Lords they seem to be; that is, in labour and care for them, not in subjection unto them. Many, saith Plutarch, in outward show, seem glorious and happy, who by reason of a cursed wife at home, is full of heaviness: So a Kingdom seems to bring all content with it, but it is well known that Crowns have their cares, yea so many, so great, so weighty, that (as a King of our own, once said) if a man knew how many cares and troubles did attend it, he would not take it up, though he saw it lying on the ground. And therefore they desire honour from and by us, in bearing these heavy and hard burdens for us. Yea, as Lactantius saith, Kings as they are men before God, so are they gods before men: and therefore as the Lords Vice-gerents and Deputies, they are to be honoured by men. And  
3. 
3 They must obey the Magistrates.  As people or Subjects must fear the Laws, and honour the Magistrates, so they must also be subject and obedient unto them. 
Rom. 13.  The Apostle commands every soul to be subject unto the higher powers: And the reasons hereof are.  
1. Because this subjecton unto Magistrates is the very preservation of Kingdoms: as we might abundantly show out of Roman Histories. The Emperors of Rome continued long in their government, so long as they kept the people in subjection, yea so long their Commonwealth flourished; but after the people began to cast off the yoke, an crown whom they pleased, they then continued but a short tim●… their Empires (as we see by Galba, Otho, Vitellius, and julian, who slew one another: and by Pertinar who was slain by the soldiers) and then their Empire began to decay. And therefore it is a great blessing of God, when Subjects are obedient unto their Sovereigns, and Superiors in all lawful things. For all things succeed well where there is obedience, and sweet accord, but the pride of rebellon is as the sin of Witchcraft, and precedes ruin. Prover. 28.2.  
Subjects I say, must be obedient and subject to Governors, because as a man is a civil and sociable creature, so there is nothing more pleasing unto God, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or when the order ordained and appointed by him is observed by us; namely, 
1 Cor. 12.15.  when the hand doth not oppose the head, nor the foot the hand, nor these the belly; but every member doth perform its own office. When the head hates not the members, nor they the head; but reciprocally seek the good one of another, than the body must needs be in good frame and temper. But if the head look upon the body, as an enemy thereunto, and the body behold the head with the like eye, all the Microcosm and body must then needs be out of frame, and miserably distempered. And thus if Magistrates stand disaffected unto the people, and look upon them with all evil eye, as strangers to their welfare: and people on the other side conceit and disconceive of Magistaates, as those who seek to work their woes, and wove their ruin; then nothing can be expected indeed but ruin and destruction on both parts. But if the supreme and subordinate Magistrate look upon the people as their body, without which they cannot subsist; and the people look upon them as their head, without which they could not be preserved in unity and order, or freed from miserable confusion; and both mutually seek the honour, pleasure, profit, and welfare (if without obsurdity I may so speak) our little Microscome, or body of England, will be in a happy and blessed health. And  
2. Subjects must be oedient, and subject to Superiors, and Governors, because (as the Apostle saith) They are from God; 
Rom. 13.2.  that is, he hath made them Magistrates, and imprinted his stamp upon them, and given their power and authority unto them; according to our Saviour's speech to Pilate, Thou canst have no power over me, except it be given thee from above. 
joh. 19.11  And therefore (as Saint Paul saith) He that despiseth the power of Magistrates, 
Rom. 13.4.  despiseth the ordinance of God. And  
3. Subjects or people must be obedient and subject unto Superiors, because (as the Apostle saith) they are ordained by God ser our Cicero) are borne for themselves; much less then King ngs, or Magistrates; for they are ordained for the people sake, lest that we should be a flock without a Shepherd, which is a point next the worst, as we see by Michajahes' speech unto Ahab. And therefore seeing they are the Lords Ministers and appointed by him in much mercy, 
1 Kin. 22.17.  for our welfare and peace; let us obey them and be subject unto them, 
1 Pet. 2.13  as unto the Ministers of God.  
If any demand wherein our subjection unto Magistrates consists? 
Quest.  I answer, In these things, to wit;  
1. 
Answer  In reverence conjoined with love; we must honour those whom the Lord hath honoured, and neither despise, emulate, or slight them. We must love them with our hearts and minds, and honour and reverence them both in our words and works. Read to this purpose Exod. 20.12. Rom. 13.7. and 1 Peter 2.17, 18. Exod. 22.28. Eccles. 10.20. And  
2. This obedience which we own unto Magistrates consists in the undertaking of just and lawful wars for the defence of our Country, or in assisting of our Magistrates in their wars undertaken for the defence of us and our Commonwealth, against either foreign or domestical foes. And  
3. 
Mat. 22.23 Rom. 13.6.  This our obedience and subjection unto Magistrates, consists in giving unto Cesar those things which are his, and in paying unto Princes those duties, tributes, and customs which belong, and are due unto them. And  
4. It consists, in praying unto God for them, but of this amply in text, and last proposition. And  
5. It consists in obeying their commands, statutes, and laws. Here observe, that commands and laws o Magistrates are threefold; to wit  
1. Good simply, or directly according to the word and will of God: as when Magistrates in their laws and statutes prohibit swearing, stealing, adultery and the like, and command and enjoin the careful observation of the Lords day. Now in these precepts there is no question, but Magistrates ought to be obeyed, because as the Lords Vicegerents, they impose nothing upon us, but the Lords own yoke.  
2. Some Magistrates command things simply evil; as to fall down before a false God. Dan. 3. or not to fall down, and pray unto the true God. Dan. 6. Now here there is no question neither, because we must rather obey God then man; and therefore when man's mandates countermand the Lords, we must not then or therein obey him.  
3. Sometimes the Magistrate commands that which is adiaphorall, and indifferent in itself, as namely, for some politic respects, the Magistrate commands us to abstain from flesh on Fridays, or in Lent, when we may without any endangering of our health, or the encurring of any eminent inconvenience. Now this obedience me thinks no Christian man should deny to any Christian Magistrate.  
4. 
4. They must be at unity among themselves.  If people desire that this our Church and State may long stand, and lastingly flourish, then as they must be subject, and obedient unto Magistrates, so they must be at unity and peace among themselves. If one member should be at variance, and hold war with another, how could the body subsist. Now in this our Church and State, we are or should be members of one and the same body (Rom. 12.4, 5, etc. 1 Corinth. 12.12, etc. Ephes. 5.29.) and therefore we ought to hold the unity of the Spirit in the bond of peace. We in this Land, all profess to have one Father, and say we believe in one God and Father: And one Mother; saying we believe the Church to be holy, wherein we are regenerated and borne again: And we are fed with the same teats, and nourished with the said food; for our meat is the body of Christ, which was given for us, and our drink is the blood of Christ, which was shed for us; and we all hope for one and the same inheritance; saying, we believe life everlasting. And therefore it is fit that we should accord and agree among ourselves, and like brethren live together in unity, which is a good and a pleasant thing, and an excellent means to preserve in peace and plenty this our Commonwealth.  
5. And lastly, if subjects desire that this our Church and State may long flourish in purity, piety, 
4. They must be holy and religious.  and prosperity, than they must labour to be obedient, and holy. Zeno was wont to say, 
Stob. Ser.  Decorandon esse Republieas non preciosis ornamentis, sed inhabitantium virtutibus. Kingdoms and Commonwealths are not to be adorned with precious jewels, or outward pomp, but with the piety and virtues of the inhabitants. It is the Lord (as we proved before) that protects and preserves Kingdoms and States: now we can no longer be assured that he will preserve us, than we are careful to please him, and fearful to offend him, and diligent and industrious in the working of his work, and walking in his ways. But having spoken something of this in all the precedent Propositions, I will not here enlarge it any further. To conclude, If we desire that we may still have a pure and peaceable Church, and flourishing and prosperous Commonwealth, then let us learn to fear the violating of our Laws, and stand in awe of them, let us learn to honour our Magistrates, and to reverence them. Let us learn to be subject to our Magistrates, and to obey them in all lawful things. Let us labour for peace, unity, and concord amongst ourselves. And let us labour to purge ourselves from all pollution, both of the flesh, and spirit, and perfect holiness in the fear of God, and walk as become his peculiar people, And then we may be sure of his special protection. Let us be thankful to our good God, for all the blessings and mercies which in this Land we enjoy, both in regard of Church and State; and let us express our thankefolnesseunto him, id est, by acknowledging that it is he, and he alone, who hath hitherto preserved and blessed us, and that not for our merits, but for his own mercy's sake. And 2. By praising his most glorious Name, with our tongues, And 3. By obeying him in out lives. And 4. By loving him in our hearts. And 5. By depending wholly upon him for the time to come. And 6. By a diligent circumspection and religious fear, lest we should provoke him unto anger, who hath so long and so lovingly preserved our Church and Commonwealth. And because the protection and continuance of Kingdoms comes from him alone; ●et us always have recourse with goldnesse of confidence unto him for these bl●…ings; remembering that he is, 1. Omnipotent, one who knows all our necessities and wants. (job 28.24. Psal. 139.6.12. Prov. 15.3. jerem. 32.19.) And 2. Omnipresent, one who is every where, and in all places at once (Psal. 139.7, 8. jerem. 23. ●3.) And 3. Omnipotent, one who is able to do whatsoever he will, both in heaven and earth: Psal. 86.8 Deut. 3.24. jerem. 32.27) And 4. Constant and most true in all his promises. (Numb. 23.19, Iosh. 21.4.5. and 23.14.) And 5. Good and merciful unto all his, or all those, who believe in him & obey him; and is ready to defend and help them whensoever in their necessities they seek and sue unto him. In a word, If we refuse and rebel, we shall be devoured; for the mouth of the Lord hath spoken it, Esay 1.20. But if we delight in the Laws and Ordinances of the lord He will cause us to ride upon the high places of the earth, and feed us with the heritage of Jacob, and bless us with the blessings of joseph: 〈◊〉 the Lord hath spoken this also. Esay 58.14.   

HAving, with what convenient brevity I could, dipatched the fourth Proposition, I come briefly unto the last, which is this,  
When any calamity or misery is either feared or felt; 
Proposition 5.  or, doth either lie upon the backs, or hang over the heads of any Church or State: or when any special blessing is wished or desired for either, or both of them: that then it is the duty of all the pious and zealous members thereof, both to desire and endeavour, both to labour and pray, for the obtaining of the blessing wanted and desired.  
How this point is derived from the Text, 
How the point ariseth from the text.  we may see without spectacles; For the people of Israel being in distress, the Prophet seeks redress, and deliverance therefrom by prayer: They are infected with war, and desire peace; therefore David seeks it by prayer, he desires that Religion and prosperity may be established in their borders; and therefore he prays for it; that being the ordinary means to avert evils, and to obtain good things.  
This point is of that boundless contents, that I must be constrained to do as the dogs do at Nilus are accustomed to do; to wit, Take a lap, or snatch of some of the principal particulars therein, and so away. An Orator must so put on those passions which he would stir up in others, that the visage, action, and gesture, might speak as well as the mouth: and therefore I wish I were able to set before your eyes, such expressions as might move you to pious and powerful prayers, and might beget in your hearts unfeigned sighs, and sobs, and interval supplications. 
The Proposition proved. What things are to be prayed for, and against are either.   
I proceed unto the proof of the point, which briefly is this, That prayer is both a remedy against evils, and a means to procure good things unto us. I might for the ample and clear proof hereof, give my Reader this Division, and easily make it good viz. That things to be prayed for, or against are either  
First, evil, which are threefold; to wit, Temporal, Spiritual, and eternal. And prayer is profitable against all these evils. Temporal and Spiritual evils are of two sorts; to wit, either feared or felt; and answerably thereunto, we pray either to be preserved from them, or for the prevention of them, when we fear them: Or, to be delivered from them, or, for the removal of them, when they are felt by us, and lie upon us. Now prayer is profitable for both these; viz. both for the prevention of evils, and preservation out of evils. Or  
Secondly, things to be prayed for, are good; which likewise are threefold, namely, temporal, spiritual, and eternal. Now prayer is profitable for the procuring of all these. Temporal, and spiritual blessings are either desired, or enjoyed, and accordingly we pray, either for the enjoyment of them when we want them; or for the continuance, or increase of them, or that they may be blessed unto us, when we possess them. And prayer is profitable for both; viz. both for the procuring of those good things which we want, and for a blessing upon, and blessed continuance of those things which we have. Thus (I say,) I might lay down this ground, and build much matter upon it; but because I here study brevity, and every knowing Christian is fully persuaded of the truth of all this, I will therefore touch upon a particular or two, and so proceed.  
Art thou sick, 
Esa. 38.2. 1 Sam. 1.15. 1 Kin. 18.42. Psa. 141.8. Psa. 90.3. & 50.15. jam. 5.16. 2 Sam. 2. jonah. 3.3, etc. Gen. 28.20. Matth. 6.10. 2 Cor. 12.8. Math. 26.41. Math. 26.38.  and desirest health? then pray as Hezebiah did. Art thou barren, and desirest a child? then pray as Annah. Dost thou desire to be freed from dangers and casualties? then pray as David did. Dost thou desire to be delivered from some evil or affliction which lies upon thee? then pray, as David did: and as the Lord, and Saint james commands all to do in the like case. Art thou afraid of the Lords anger, and desirest to be reconciled unto him? then pray as David and as the King of Niniveh did. Art thou in want, and desirest sufficient food and maintenance? then pray as jacob did, and as our Saviour commands. Art thou tempted and assaulted by Satan? then pray, as St. Paul did, and as Christ commanded his Apostles to do. Art thou dejected, sorrowful, 
Luke 17.5 Matth. 8. Math. 7.7 Luk. 18.1. Acts 6.4. and 1 Pet. 4.7. and 1.9.  and troubled in spirit? then pray as our Lord himself did. Dost thou desire the augmentation and increase of thy faith? then do as the Apostles and the Centurion did? Pray, Oh Lord increase our faith; or, I believe, Lord help my unbeleeve, Dost thou desire any requisite blessing or grace whatsoever? then pray; for that is the ordinary and ordained means to obtain it. Dost thou desire a blessing upon that Church and State wherein thou livest? then pray as the Prophet David here doth. If thou wert in a house of bondage, under Pharoahes' tyranny, in an iron prison, in a brazen tower, in a den of Lions, in a fiery furnace: pray but from thence with the Prophet in my Text, Save me oh Lord with thy right hand, and hear me, and he will either deliver thee (for he is able) or so comfort thee, that a prison shall be as a Palace unto thee. Art thou either afraid of, or infested and annoyed with enemies, either domestical or foreign? then pray as Ezra, joel, Moses, and Hezekiah did. 
Exod. 17. Ezra. 8.23. 2 King. 19.15. joel 2.17. The definion of prayer.   
If any should inquire what prayer is, Damascene answers, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ascent of the soul unto God, and a begging at his hands those things which we stand in need of: Or prayer is a begging of God those things which we want, and a thanking of him for those we have.  
If any should desire to know, 
The division of prayer. Petition. Deprecation. Imprecation. Intercession. Thanksgiving.  how many sorts of supplications, or kinds of prayer there are; let him take notice, that there are principally these five: viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A begging at God's hands some good thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deprecating, or praying against some evil thing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man prays for a curse or malediction upon some one or other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man intercedes for others; that is, that the Lord would be pleased to withhold or remove some evil, or to give and continue some good, unto some one or other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a giving of thanks unto God for the withholding or removeall of some evil, either from ourselves or others; or for some good blessing imparted unto, or bestowed upon ourselves or other. 
What prayer the text speaks of  Now both the text, and point propounded speak of the first, second, and fourth: for we pray both for the withholding of evils, and preservation from evils, and deliverance out of evils, and the enjoyment and continuance of spiritual, and temporal blessings and graces, both from, for, and unto ourselves, and the Church and State wherein we live.  
Having thus defined, and divided prayer, let us now consider the twofold foundation thereof, to wit.  
First the examples of God's love and mercy towards others, 
The foundation of prayer is twofold.  for when we consider and observe, how ready the Lord heretofore hath been to hear and help those who sought and sued unto him in the time of their distress and want, and withal remember, 
Psal. 32.6.  that the Lord is no respecter of persons, nor mutable, but alike to all, and always alike, than we are emboldened to pray unto him. Now what can we want or desire, either spiritual or temporal, but we may find some examples in the Scripture of some, who have been in our case, and by prayer unto God have obtained what they wanted and desired: from which consideration we may conclude, that if we do but lift up pure hands unto our God, as they did, than he will hear and help us, as he did them. And  
Secondly, 
Num. 23.19. Iosh. 21.45. & 23.14. Psa. 33.4. & 89, 35. Mal. 3.6. Heb. 6.17.  the other foundation of prayer, is the truth, fidelity and righteousness of God: for when we consider how faithful and true the Lord is in all his promises, and that not one of them shall fall to the ground unaccomplished; & then ponder the promises which hehath made to hear his children, and weigh well the blessings which he hath promised unto them, both for soul and body, both for this life, and the life to come; and then (if we be his) we are encouraged with boldness of confidence to make our requests and wants known unto him. 
To whom we must pray.   
Having thus briefly seen the foundation of prayer, and the encouragements thereunto; it is not now amiss to consider, To whom we must pray. 
Mat. 6.9.   
And our Saviour resolves this, bidding us pray unto Our Father: that is, unto God, who is  
1. The Father of light: and therefore we must come and pray unto him, with the true sincerity of the heart; for if we call upon him with feigned lips, he will find it out with his Allseeing eye. And  
2. He is the Father of glory; and therefore we must come and pray unto him, with fear and reverence. Psalm. 2.11. And  
3. He is the Father of merey; and therefore we must come confidently unto him. And  
4. He is an Almighty Father, able to do what he lists; and therefore we must first fly unto him, not thinking any thing impossible to be had from him by prayer; as was worthily observed by Origen in these words. Si quicquam impossibile orati ni putamus, aut fideles non sumus, aut nescientes Scripturas: scilicet, Qui petit accipiet. That is, he who thinks any thing impossible unto prayer, is either destitute of faith, or divine knowledge: for if we do but know and believe this one promise, Whosoever asketh, shall receive, we cannot then think any thing impossible to be had at the Lords hands by prayer.  
Now because it is questioned betwixt us, and the Church of Rome, Whether we must pray only unto God or not? I will therefore give an argument or two to confirm it, briefly, and so proceed. 
Argument. 1.   
The first argument is taken from Psalm. 50 15. Call upon me, saith the Lord, and I will deliver thee. He that alone is aole to deliver us, to him alone must we pray. But the Lord alone is able to deliver us; therefore unto him alone we must pray. 
Argument. 2.   
The second taken from Romans 10.14. How can we call upon him, in whom we have not believed. He unto whom we must pray, must be of that nature, quality, and condition, that we may as well trust in him, as pray unto him. But we are forbidden to trust in any but God. Therefore we must pray only unto him. 
Argument. 3.   
The third is taken from Exod. 22.20. Cursed be he who shall offer burnt offerings unto any but unto the Lord of Hosts. Sacrifice and  offerings in the O. T. were proper unto the Lord alone. But prayer in the N. T. doth supply the place and room of Sacrifice in the Old. Therefore prayer is now as proper unto the Lord as Sacrifice was then. The Minor is proved thus, The Prophet Malachy saith, 1.11. That incense must he offered up unto God: and Same Paul (1 Timoth 2.8) saith, That the lifting up of pure hands is meant thereby. And therefore it is the clear Doctrine of the sacred Scriptures, That prayer is to be offered up only unto God.  
Oh but (may some say) When must we pray unto God? I answer,  
1. Before we begin any work at least of weight; & the more weighty and important the work is, the more earnest must we be in our prayers before the undertaking thereof. Because the particular occasions, affairs, and works, which this might be applied unto, are in a manner infinite: I will therefore omit the application thereof unto any particulars, and by some ground and proofs only confirm the truth of the assertion in general: viz. That before we do undertake any work, at least of weight or moment, we must beg a blessing thereupon of God by prayer. Pray (saith Socrates) in thy heart unto God at the beginning of all thy works, that thou mayst bring them to a good conclusion. The Lord gave Narseys victory, more through zealous prayers that he used, than his force, and valour; for he never went to sea, nor began battle, nor determined of war, nor mounted on horseback, but first he went to the Temple, and served God. The lessons of Pythagoras, Plato, and their disciples, 
Blondus.  began and ended with prayer. So the brahmin's among the Indians, & the Magis among the Persians. never began any thing without praying unto God. And Ovid gins his Metamorphofis, and Cleanthes his jambicke verses, with prayer. Pliny in an Oration which he made in the praise of Trajane, commended the custom of the Ancients, in making invocations and prayers before the beginning of their works; saying, that there can be no assured or wise beginning of any enterprise, without the special aid and assistance of God. 
1 Chro. 29.9.  And thus when our Princely Prophet was about to provide oblations for the Temple, he first prays; 
1 King.  as doth also Solomon when he dedicated the Temple. And thus all our wages, works, affairs, employments, and businesses, must be taken in hand, and begun with prayer: for those actions which we dare not pray unto God to bless, or present before him by prayer, we must not do. 
Gen. 24.12.  Abraham's servant before he go into the City, prays unto God to bless, and prosper his voyage, in sending him a good Wife for Isaac. 
Ruth 2.4. 2 Chro. 20.6. etc. Psal. 127.1, 2. 1 Tim. 4.5.  Thus Boaz for his Reapers; & jehoshaphat for his people; before they dare make war against their enemies. Without God's blessing all our labours are in vain; and by prayer unto him, our labours are sanctified. And therefore we must begin every weighty work, at least, with prayer, if we desire a blessing thereupon.  
2. We pray in our necessities, or make our requests known unto God by prayer, when we are sensible of either want or woe; either defect or cistresse. Indeed I do not say, that we must then only pray unto God when poverty pricketh, or necessity urgeth, or some imminent danger enforceth us, and spurreth us forward to pray: for every one will do thus: viz. Cry, and run unto God in their affliction, misery, and danger; as we may see by the Mariners in whose ship jonah was, 
jonah. 1.  who when they feared drowning, prayed every man of them unto his own God. The like examples we have many in humane Histories; I will name only this one, viz. In Zara (or as some call it jadera) a Town in Sclavonia, there is a Church consecrated to Saint john di Malvatia, which was built by a company of Sailors, who being in a tempest made a vow, that if they escaped shipwreck, they would consecrate a Church unto that Saint, and accordingly paid their vows. Saint Peter, when he felt himself sinking, did then cry speedily unto his Master to save him. 
Psal. 107.  Yea the Psahnist tells us, that even wicked men will move the Lord by their prayer, to have pity upon them, when they are grievously afflicted: and therefore we must not only pray when we have need. What do I say? Must we not only pray when we have need? I must unsay this again, and entreat my Reader to pray no oftener unto God, than he hath need to pray: neither to go unto God any oftener, 
Ephes. 6.18. & 1 Thes. 5.17.  than he hath need of him. But how often is this? Always, and therefore we had need (as we are commanded) Always to pray. For  
1. We are always sinners, and we daily renew our transgressions against God; and therefore there is a necessity of praying daily unto God for the pardon and remssion of our daily sins; according to that of Saint Augustine. 
Aug. in Enchirid.  Do quotidianis peccatis, sine quibus haeevita non ducitur, quotidiana oratio fidelium satisfacit. As we sinne daily, so we must repent and beg remission daily, for our daily sins. So another Father, 
Bern.  Sicui aeger ad medicum, sic debet esse peceator ad Creatorem suum; qui ergo peceator est debet orare Deum, sieut ager Medicum. As the sick man seeks unto the Physitizan for ease, so should the sinner seek unto God for peace: and as the sick man daily renews his suit unto high Doctor, until his sickness be removed; so should sinners until their sins be remitted. And therefore seeing that we are always sinners, we had need be always suitors for the pardon of our sins And  
2. We are always weak, and defective in grace; according to that of the Apostle. We do but know in part, and believe in part, 
1 Cor. 13.10.  and obey in part, and love in part; and it is the Lord only who must supply, and perfect us; and therefore we had need to pray unto him, for the supply of our wants, prayer being the means which principally prevails with him. And thus we see shen we must pray: We will now consider, 
For whom we must pray.   
For whom we must pray; Namely,  
1. For ourselves; Semper tibi proximus esto, Love gins at home: 
1 For ourselves.  and therefore, he is scarce sound wise, Qui sibi non sapit, who is not wise for himself? But he who forgets to pray for himself, doth seldom (I fear) pray for others. Wherefore let us make our own wants first known unto God, and labour for the pardon of our sins, and our reconciliation with God; and then we may hope, that our prayers shall be acceptable unto him for others.  
2. We must pray for others. 
2 For others.  Although we must pray for ourselves (as we shown even now) yet we must not pray only for ourselves (as we have now to prove) but also for others. 
Chrysost.  Pro se orare necessitas cogit, pro oeliis autem hortatur charitas. Necessity conitra●…es men to pray for themselves, but charity moves us to pray for others. 
Cyprian.  Non d●…s Pater meus, sed Noster; necda mihi, sed nobis. Our Saviour did not teach us to pray, 
Mat 6.9, 10. Ephes. 4.16.  my Father, or give me; but Our Father, and give us. And there is great reason that we should remember others in our prayers, as well as ourselves; because we are all conjoined in one; that is, either in body as we are Christians, or at least in flesh as we are men. Now when I say we must pray for others, or for all, it must be thus understood. viz. We must pray for the goldly in faith, for the wicked in hope, and for our enemies in charity.  
3. More especially we must pray for our dread Sovereign, 
3 For the King.  King Charles. Pope Leo 10. honoured our King Henry 8. with the Tittle of Defender of the faith, because he defended the Popedom, and writ against Luther. But our gracious Prince is more truly called Defender of the faith, because he disclaims the Pope, and maintains the doctrine of Luiher, so fare as it stands and accords with the infallible rule of divine truth. 
1 Tim. 2 1, 2.  And therefore great cause is there, that we should pray for him, 
Psal. 72. i. etc. and 20.1. etc.  that he may long continue peaceably to govern us, and fincerely to profess, support, and maintain the true Catholic, and Apostolic faith amongst us. And  
4. As we must pray for the King's sacred Majesty, 
4 For Magistrates.  so must we also for the Magistrates who are placed in government by him over us: that we under them may lead a godly and peaceable life. Rulers and Governors are the eyes of the Land, as we see by the Phrase used by David's servants unto him; Thou shalt no more go forth with us, lest the light of Israel be extinguished. Yea, according to saint Paul's precept (pray for Kings) Christians have always prayed for those under whom they lived, even though they were heathens and unbelievers. Tertullian sets down the matter and form of the Christians prayer, 
Tertul. in Apol.  for the Roman Emperor. Manibus expansis, quia innocuis, capite nudo, quia non erubescimus, precantes semper sumus pro omnib us Imperatoribus, vitam illis proliam, imperixum fecurum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quieium. That is, With hands spread abroad, because innoceni, and bare head, because not blushing, we are always praying for all Emperors, that God would grant unto them a long life, a happy reign, a safe house, victorious Armies, a faithful Counsel, a loyal people, and a peaceable world. And therefore having Apostilicke precepis, and Primitive precedents, we should not neglect to pray for our King and Governors. But we touched upon this before, in the former Proposition, and therefore I proceed.  
5. And lastly, we must pray for our Minisers, 
5 For Ministers.  and spiritual Governors. It was the earnest prayer of the jews, that Aaron's rod might flourish, 
Talmud Babylon●…  i.e. that the Priests, and the children of the Priests might prosper; for when Aaron's rod flourished, it was a token that the Priesthood should continue. And therefore let us pray, 
Plin. lib. 3. Cap. 12.  that our two famous Universities may be like the Pom-citron tree, that as it beareth apples at all times, some falling off, some ripe, and some budding out; so, as many notable lights decay, others may supply their places. 
Rom. 15.30.  Saint Paul exhorts the Romans To strive with him by prayer unto God for himself; implying (as Beza observeves) that the godly should pray as fervenly for the spiritual, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  temporal, and eternal good of their Ministers, as he should for himself; & that there should be a godly contention betwixt them (for so much the word imports) who should excel other; viz. Whether the Minister excel the people when he prays for himself, or they him, when they pray for him. And contrarily, Ministers must be as fervent and hearty in their requests, for their people, as for themselves. And therefore let us call upon God for our Ministers, that he would make them able Ministers, and eyes to the blind, and feet to the lame, and so sanctify them, with divine knowledge and grace, that they may lead us in the truth, and true way of life both by their doctrine and example. Having thus compendiously seen for whom we must pray, 
For what we must pray. 1 First for temporal and spiritual things for ourselves.  the next things to be considered is for what we must pray.  
First, we must pray unto God for protection from evils, and deliverance out of evils, and for all those blessings, graces, and mercies, which we stand in need of either for souls or bodies. These I need not reckon up, because every man's necessities, wants and desires will suggest these unto him.  
Secondly, 
2. For those things for our Church & Commonwealth, etc. 1. For the prosperity of the Church & State.  from the Prophet David's example in my text, we ought to beg many things at God's hands, in the behalf of our Church and state wherein we live. Now because they are many, I will be the briefer in some of them.  
1. We ought to pray for the flour shingestate and prosperity of our Church and Commonwealth; and that it may continue, yea increase in purity, piety, peace, and plenty. The Romans were wont upon certain high days to pray for increase of wealth to the people of Rome: which custom Scipio being Censor changed, saying. That their wealth and prosperity was sufficient, and therefore they ought only to pray unto God to preserve in such as it was. I will not say altogether thus of our Common-welath, because many say, and more know, that we are much decayed in regard of what we were, and the most Countries and shires much impoverished. And therefore as we ought to call upon the Lord for the continuance of our prosperity, wealth and, peace; so we may warrantably pray for the increase thereof, Abraham praying for Sodoms' prosperity and preservation, was answered according to his request. That if there were but as many godly men therein as he mentioned, it should not be destroyed. Upon which promises, 
Calvin in Gen. 18.  Master Calvin observes, That if God do so patiently hear, and graciously answer the prayer of one faithful Abraham for the wicked Sodomites; then how much more mercifully, and willingly will he hear the prayers of his children, for the good of his Church, and for a Nation wherein his name is called upon. And therefore let not one of Abraham's sons, but all his faithful seed in this Land, cry aloud unto the Lord, for the continuance, yea increase of our wealth, prosperity, and plenty in outward things, and for our peace, purity, and zeal, both in Church and Commonwealth. For we having not only ten, but many true, many fifties of righteous men inour Land; and the Lords Name being truly called upon by us, and his true worship maintained amongst us; we may be certainly assured that if we join in faithful and fervent prayers unto him, for this our Church and Land, we shall be heard.  
2. Sin being the cause of the deprivation of good things, and the infliction of evil; we must therefore with strong cries beseech the Lord of glory, to pardon the many and great sins of our Land, and to turn away from us ah those many and great evils, and plagues, which we have deserved for our wicked deeds; 
Orig. tract. in Ma●….  and to give and continue those blessings unto us, which we stand in need of, but have not at all deserved. And  
3. We should pray for unity and concord. 
3 We must pray for unity, and coacord.  For as Music doth not delight the hearers, except there be concord: so God is not delighted with any Commonwealth or Church, except there be unity and consent among them. When there was a confusion of languages, the building of Babel was of necessity given over; so when dissension, discord, schisms, and rents reign in a Church or State, than neither can Religion prosper or flourish, nor can the Lord be pleasingly worshipped, or that Church or State (it it so continue) be preserved from confusion and ruin. And therefore we had need pray, that love, unity, concord, unanimity, and a sweet accord, may be planted and rooted in us, and be so firm and fixed amongst us, that with one heart, one mind, one soul, yea one end vour, we may seek the glory of God, the peace of the Church, the advancement of Religion, and the prosperity, and good of the Commonwealth. And  
4. We must pray unto God for preservation from our foes, 
4. For preservation from our foes.  both domestical and foreign. Isoerates prayed god to save and keep him from his friends, rather than his enemies: saying, That he could be ware of his enemies, 
Psal. 127.1.2. Psal. 90.11  because he trusted them not, but be could not be so of his friends, because he relied much upon them. I dare not say thus, because I know, Except the Lord keep the bouje, and City, the watchman watcheth but in vain, and all humane helps, and means are vain: but this I may safely say, That as we ought to pray unto God to preserve us from relying and depending upon any feigned friends, who do not cordially affect our Church or State, but in their hearts wish & cry, Down with it, down with it, even to the ground: so we ought also to pray unto him to protect & defend us from all our proffessed foes, who wish and intent evil unto and against us And  
5. 
5 For the preaching of the word.  We should hearty and zealously pray for the continuance of the preaching of the Gospel unto us, and that it may be encouraged, promoted, advanced, and propagated more and more. We must rememoer that the preaching of the word is,  
1. rofitable to teach us our natural condition, and the condition and contamination of our nature, 
Preaching is profitable in many regards.  and the estate and condition wherein by nature we are. The word, let us see our sins, and sinfulness; and move us both to acknowledge our iniquities, and to grieve for them, and to repent us of them, and truly to turn from them, Esa. 58.1. jercm. 4.9. Ezech. 3.4. and 33.1. and 2. Timoth. 4.1. And  
2. 
joh. 17.3. 1 Cor. 2.14 and 2 Cor. 6.6  The preaching of the word is profitable for the attaining unto the knowledge of God. We are by nature ignorant of the knowledge of the true God, or at least, of that true knowledge of the true God, which is life eternal. But by the word and the preaching thereof; we are instructed in the knowledge of him. 
2 Cor. 5.19.  And  
3. Preaching is profitable for the publication and demonstration of our reconciliation with God, by Christ, the Mediator of this our reconciliation. And  
4. It is profitable for us in crosses and afflictions; for by the word we are directed how to bear afflictions, how to be eased under them, and releated from them, Psal. 19.9. And  
5. The preaching of the word, is profitable, for the instruction and teaching us our duties, both toward God and men, whether supericurs, inferiors, or equals. And  
6. It is profitable for the bringing of us unto heaven, and the obtaining of life eternal, Psal. 1.2. and 1 Timoth. 4.16. And therefore I may safely, and dare holdly conclude, That whosoever is no friend to preaching, is neither friend to Church nor Commonwealth, and the less friend that a man is to preaching, the less cordially stands he affected either to Church or Commonwealth, and whosoever endeavours to put powne and silence preaching, doth endeavour (as much a in him lies) to put out the eyes of Church and Commonwealth, and to make both, blind and miserable. The Papists say, 
Ignorantia mater devotionis,  Ignorance s the mother of Religion, We say of Rebellion and we know, that it is the powerful, and plentiful preaching of the Gospel which holds men in obedience, both to God and Governors. And therefore let us pray fervently for the long continuance and pure preaching thereof amongst us; and for grace to practise what is preached, and then our Church & Commonwealth shall certainly long flourish. And  
6. 
6. We must pray for peace. August.  We must in the behalf of our Church and Commonwealth pray for peace, it being (as Augustine saith) in a Stte, like harmony in Music. When Bees hum most, or make most noise in their Hives, and seem most tumultuous, than they are in best case: but it is not thus with a Church or Commonwealth, for they are best when they are most quiet and peaceable. 
Plutarch.  Plutarch maketh mention of a maid who had many suitors who fell to such contention amongst themselves for her, tha● they did tear her all in pieces And thus. Nimium altercando admit●…tur veritas, many disputations andiscentions in a Church or State, doth quickly tear it in pieces: and therefore it is necessary to pray for the peace of both. That is, to wish and desire in ourselves, and to beseech of the Lord, that 1. Neither the devil nor any of his instruments may hinder, either the progress of Religion, or the preaching of the word. And 2. That we may by his power and providence, be saved and preserved from all persecutors, enemies, and external foes. And 3. That neither our Church nor Commonwealth may be corrupted with any superstition, or by any sin; but that our Ecclesiastical and Spiritual Rulers, may so smite with the sword of Discipline and Excommunication, and our Civil and Politic Governors, may so use the sword of Justice; that sin, superstition, and schism may be supplanted, and restrained, and virtue, Religion and truth maintaintd and defended. And these things we should all beg earnestly of God.  
Having thus clearly handled, 
Why we must pray for the Church, and Commonwealth.  What we must pray for in the behalf of our Church and Commonwealth: it now remains in order to show,  
Why we must be thus careful to pray, and bus earnest in praying for our Church and State. I answer hereunto  
First, 
Answer 1.  because we cannot expect that either should prosper without prayer. Heaven shall cease to be, when it shall cease to run: and men shall cease to prosper, when they cease to pray. For how can we expect a blessing from God, either upon ourselves, or our Commonwealth, when we neglect to sue unto him by prayer for it. And hence the Iewes say, 
Druf, in Gen.  Sine stationibus non subsisteret mundus; the world could not endure without standing, idest, praying, for they usually stood when they prayed: and (Gnammuda) standing, is one of the seven names which they give to prayer. And therefore I may say to my brethren, as Nestor said to his children, Pray, for ulesse God help us, we shall all perish. 
Homer.  The Lacedæmonians custom was, not to crave any thing of their Gods, but what was of importance and great consequnce; saying, that all small matters were to be obtained by man's industry. Now the prosperity, purity, and peace of our Church and State is a matter of much moment, and therefore there is great reason that we should all pray unto God for them. And.  
Secondly, 
Answer 2.  we should pray for our Country, Church and State, because no temporal thing should be dearer unto us than our Country. I say no temporal thing, because the Lord, Religion, and the truth must be nearer and dearer unto us, then either our Land, liberty, or lives; Homer tells us, that so dear was the love of his Country to Ulysses, that he preferred his native soil lthaca, before immortality. We must not so do, but only prefer it above temporal things. Some define a Country thus, 
Definition of a Country.  It is the Region or Climate under which we are borne, and the common mother of us all, which we ought to hold so dear, that in the defence, thereof, we should not fear to hazard our dearest lives Plato saith, There can be no kindred nearer unto us, than our Country. There is nothing more to be desired, than the good of our Country: nothing more to be affected then the love of our Country: For although children, parents and friends are near to us, yet our Country challengeth a greater love. And therefore (as the heathen said) Happy is that death which being due unto nature, 
Pulchrum est pro patria mori.  is besto wed upon our Country. And therefore seeing our Country should be thus dear unto us, there is great reason, that we should pray for it, and our Church and State established therein. And  
Thirdly, 
Answer 3.  because the good of the Commonwealth and Church is ours, For if (as Stobaeus saith) The profit of the Country extendeth itself to every City of the same; then the good of a Commonwealth and Church must in like manner be communicated and extended to every inhabitant therein.  
Tully telsus, Nemo sibinatus, None are borne for themselves only, but also or their Country; and therefore if we should seek the good of that, before our own gain; then much more should we desire and labour to procure that which is good both for ourselves and Country, as peace, prosperity, plenty, and purity are. It argues self-love, for a man to love his Country, not for itself, but for that good which he possesseth in it: and therefore if we love ourselves, let us pray for the peace and good of our Church and State. For as the life of all the members proceedeth from the heart; so from the Commonwealth proceedeth the common good of every one, 
Geminianus lib. 6 de homine. ca 5.7.  and upon the safety thereof dependeth the safety of all. Wherefore every one of us should labour, both by prayers and endeavours to promote the good of this Country. The Senate of Rome saluted Augustus, 
Sever.  by the name of Pater Patriae, The Father of the Country: and the Romans erected Images of all such as renowned or benefited their Country. And therefore if we desire happiness and esteem amongst men, while we live, and a good name, and report when we are dead; we should by all means advance the good of the Church, and Commonwealth. And  
Fourthly, 
Answer 4.  we should pray for our Country, because necessity requires it; it being now taking physic, and always subject to enemies.  
1. Saint james saith, If any be sick, let him send for the faithful Ministers to pray with him; and the prayers of the righteous, shall save the sick. Here note, that something is there expressed, to wit, that Prayers must be made for the sick) and some thing employed, viz. (that besides the prayers of others, the party must not neglect the means of Physic) for Physic must be used, and then the blessing of God desired upon it by prayer, whereby the creatures are sanctified unto us. Thus should we now do, for our Church and Common-weath being sick, and Parliaments, and Convocations being the proper Physic, ordained for the healing, curing, recovering, redressing and restoring thereof; and this Physic being now a working; we should all pray, and that powerfully, that the Lord would so bless and assist them both, that they may be instruments of much good, both to our Church and State. And  
2. Certainly, 
Liv. lib. 30.  we are never without some enemies or other; either homebred, or abroad, either open or secret. Livy saith truly, Nulla magna livitas quiescere diu potest, si foris bostem non invenit, quaerit domi, No Nation can long be quiet or at peace; for if it have no enemies abroad, it shall find some at home. Yea the devil being an enemy unto truth, and all true profession, Religion and worship, doth ordinarily stir up most enemies, and employ most subtle, and most crafty instruments against that Country or Kingdom, where the truth is professed, defended, and maintained. And therefore seeing we are assured, that we are not destitute, or altogether without enemies, although we could see none: therefore there is great cause and need to pray for the protection, preservation, and prosperity, both of our Church and State.  
Fiftly and lastly, 
Answer 5.  we should labour by prayer for the good of our Commonwealth and Country, because otherwise we are worse herein than infidels, as will appear by an example or two. Aristotle being at Athens, was very careful for his Country, the which when Alexander had over-runne and razed, 
Valer. Max  by letters he moved him to buid it up again. 
Plutarch.  Dion of Syracuse, was so loving unto his Country, that he never rested until he had thoroughly freed it from the tyranny of Dionysius. Themistocles being banished his Country, and in service with King Artaxerxes, poisoned himself with the blood of a Bull, 
Theucidides.  in presence of all the Persians, lest he should be compelled to fight against his Country. 
Livius.  Vetruria dissuaded her son Martius from the siege of Rome, only by reducing to his memory, the love he ought to have to his Country. Antiochus (or as Plutarch in his Apothegms saith Antigonus) had such a care of his Country, and was so fearful of doing any detriment, or discommodity thereunto, that he made this order, That if letters came from him, or his Nobles, to the prejudice of the common good, his subjects should pocket them up, as unwittingly written. Thus we see how the Heathen stood affected to their Countries; and therefore if we would not seem to be, or rather, be indeed worse than they, we should be earnest with God by prayer for the good thereof. And thus we see the reasons why we ought to pray for our Church and State. It follows in the next place seriously to consider; 
How wee-must pray  How we must so pray for our Commonwealth, that our prayers may be heard of God, and pleasing unto God, and granted by God, and consequently profitable, both to ourselves and our Country?  
First, we must pray with humility, reverence, 
1. With humility, and reverence. Orans considerare debet, quid petit seipsum quem petit. Be rn.  and fear, remembering what we are who pray, (viz. dust and ashes, worms, and no men) what is he to whom we pray? (viz. the King of Kings, and the Lord of Lords,) and for what we pray, viz. for the felicity and prosperity of our Church and State, which is a suit of that moment, that without it we and ours cannot be truly happy. 
Psal. 2.11  And therefore we should serve the Lord with fear, and come (or pray) before him with trembling. Faith (saith one) joined with prayer, maketh it more forcible, but humility coupled with it, maketh it beneficial and effectual; as we may see by the example of one reverend suitor, and humble petitioner, 
Luke 18.11.  I mean the poor penitent Publican, in whom we may observe these things, viz. 1. He stood fare off, there was his fear. 2. He durst not lift up his eyes to heaven: there was his shame. 3. He smote his breast: there was his sorrow. 4. He confesseth himself a sinner, there was his humility. And thus we see, fear, humility and reverence in him, when bee prays. Now what was the effect of this prayer? Bernard tells us. Publicanus, qui dum non auderet oculos in coelum tollere, ipsum coelum ad se potuit inclinare, id est, Whilst this Publicans dorst not lift up his eyes unto heaven, be inclines and pulls down heaven unto him: For the text saith, He went away justified, and was made partaker of that mercy which he prayed for. And therefore let us pour forth our prayers for our Commonwealth, with a religious reverence and fear, and holy humility, in regard of the Lords beauty and our baseness, of his purity and our impotency, of his power, and our poverty; and then we may be assured that our preys shall be prevalent and effectual with God. And  
Secondly, 
2. With our whole man.  as we must pray humbly and reverently, so also with our whole man; that is, In prayer we must lift up our hands with Moses, and our eyes with Stephen. We must pray with our tongue as David did; 
Exod. 17. Act 7. Psalm. 8. judge 5. Exod. 14. Luke 1. Lam. 3.41 Gregor. in job. 27.  and with our heart as Deborah did. Moses could pray when he held his peace, and Zachary when he was dumb. And the Prophet exhorteth us to lift up our hearts with our hands unto God in the heavens: upon which words a Father gives this note. Corda cum manibus levat, qui orationem suam operibus roborat; nam quisquis orat, sed operari dissimulat, cor levat, sed manus non levat; quisquis operatur & non orat, manus leaut & cor non levat, etc. He lifts up his heart together with his hands, who both prayeth for what is good, and practiseth what is good; but he who prayeth and practiseth not, lists up his heart, but not his hands; and he who practiseth that which is good, but prayeth not, lists up his hands but not his heart.  
Thirdly, 
3. With pure hearts.  if we desire that our prayers may be powerful and prevalent with God, and profitable and effectual unto ourselves, and those for whom we pray, than we must be careful, first to purge and clease our hearts from sin. Prayer must be accompanied with the mortification of dead works; because no Prayer can tie the will of God unto us, except first of all we renounce and conquer our own wills. 
August. de rectie. cathol-conver.  For as no medicine can cure a wound, if the iron remain within it: so no prayer profiteth his soul, which hath sin and iniquity residing therein. it is found to be true by experience, that if the Apothecary put into his perfume the  jot of brimstone; it poisoneth all the other perfumes. Even thus is it with us; for our prayers are our incense, our hearts the perfumingpot, and the free our zeal, to which if we add but one sin, we infect and make unpleasing, our whole sacrifice. 
Gellius.  And hence when Dingenes saw wicked men to pray unto God for help, and deliverance, he laughed them to scorn; because he knew that the prayers of perverse and impenitent petitioners were not pleasing unto God. There is a certain serpent which before she drinks vomits up her poison; whereby she teacheth us, to cast from us whatsoever is impure and unclean in us, before we pour forth our prayers unto God. 
Levit. 1.16.  The Priests under the Law, were commanded to throw away the crop or maw, wherein the meat began to be digested; showing that he who offers up any spiritual sacrifice unto God, should in like manner be purged from the filth of sin, 
Psal. 66.18.  if he desire that his suit may be heard: for the Prophet David saith, If I regard wickedness in my heart, the Lord will not bear me: and therefore Saint Paul exhorts, 
1 Tim. 2.8.  that men every where should lift up pure hands. And Origen thus noteth upon Exodus 16. Where it is said, that the Manna was turned into worm; 
Orig. ●hom●… in Exod.  Post susceptum verbum, si quis peecat, efficitur ei verbum vermis. If after a man have received the word, he sin, the word is turned into worms. Indeed the Lord may, (and doth sometimes) give good temporal blessings unto those whose hearts are not purged from sin, as we see in Ahab, 
1 King. 1.29.  but not spiritual: and therefore if we desire, that both spiritual and temporal blessings should be given and granted, both to our Church and Commonwealth, than we must labour that our hearts may be cleansed from all ungodly lusts; and affection of sin, and then our prayer shall be pleasing unto God, and profitable unto us. For, 
August.  Oratio si pura sit coelos penetrans, v●…a non redibit, If prayer be pure, than it will pierce the heavens, and not return invaine. And  
Fourthly, 
4. In faith  we must pray in faith; as is clear from these places, jude 20. Matth. 21.22. and 9 28. john 14.13. and 16.24. james 1.6. and 1 john 5.14. The doubt here to be resolved is, What it is to pray in faith? Whereunto I answer.  
1. To pray in faith, is to apprehend, and remember the promises of God, contained in the word; those promises being the foundation of our faith. And  
2. To pray in faith, is to adhibite, and give faith to the promises apprehended and understood, believing that they shall be fulfilled in us. And  
3. To pray in faith, is to pray in this confidence and assurance, that (according to the promises) our prayers shall be heard, and our requests granted. Or to pray for those things which by a certain faith we hope for. 
Exod. 17.1 Kin. 18. Exod. 9.25.  And thus Moses prayed in faith for victory against Amalech, and Elias for rain, Moses against thunder, in these words, I will spread mine hands unto the Lords, and the thunder shall cease Where we see that he prayeth with confidence, and is assured that God will hear his prayer. And thus ought we to ask in faith. and pray with assurance, that God will hear us. Here observe that there is a double kind of assurance to wit,  
1. Extraordinary, which proceedeth of some special revelation; as here Moses building upon God's particular promises made unto him, was assured that his prayer should take effect. Now besides this there is,  
2. Ordinary assurance, which is twofold; to wit,  
1. When we pray for spiritual things, which concern life eternal; and here the faithful have an absolute assurance to be heard. And  
2. When we pray for temporal things, where our assurance is but conditional, viz. that God will grant us such things so fare forth as they are expedient and profitable for us. And therefore let us pray in faith, when we pray, that is, 1. Let us learn the promises of the word, and know what promises are made unto us in the word, that our prayers may be built upon those promises; for otherwise they are without a foundation. like the City built upon the sand. 2. Let us confidently believe that all the promises of the word are true; 
Mat. 7.20.  and that if we be the children of God, they shall be made good unto us, in the Lords appointed time, and in his own sense and meaning. For this is true faith, according to the Father, in these words, 
Bern.  Crede quod remittuntur peccata, sed adde-quod remittuntur tua, non est presumptio, sed fides. We must not only believe that the promises are true, but also apply them unto us, believing that they shall be accomplished in and unto us; for this is not presumption, but faith. Then 3. In this confidence and assurance, let us pray for those things which are necessary, either for ourselves or others; and we shall undoubtedly, either procure what we pray for, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something which may stand us in as much steed, and be every way as profitable for us. And.  
Fiftly, 
5. With zeal.  We must pray zealously and fervently, if we desire that our prayers, which we offer up either for ourselves, or our Commonwealth, may be heard and granted. For methods sake, I will here point at three things, and that very briefly; viz. 1. That we must or aught to pray fervently, and 2. How our zeal and fervour must be regulated in our prayers, and 3. That zealous prayers are very prevalent with God. 
Zeal is necessary, in prayer.   
1. If we desire that our prayers which we send forth unto God, either in the behalf of ourselves or others, may be prevalent with him, according to our desires, than we must pray zealously and fervently. Zealous prayer must ascend, if we desire that grace may descend; because God is a Spirit, and therefore in spirit and in truth of the inward man, must he be served and sought unto. Now  
2. 
How zeal must be qualified in prayer.  It is worth our observation, How our zeal in our prayers is to be regulated, namely, According to the nature of the thing which we pray for. Here note, That we either pray for temporal things, or spiritual.  
First, sometimes we pray for things which concern our bodies, lives, and estates; and for these we must pray modestly, moderately, with a willing submission unto God's will, and not with that ardour of affection, that we desire spiritual things with all. And  
Secondly, sometimes we pray for spiritual things, now these either concern ourselves, our God, or our brethren  
1. Sometimes we pray for spiritual things which concern ourselves; as, For the remission and pardon of our sins, and the turning away of the judgements which worthily deserve for our sins committed. And here we must pray zealously, but in the positive degree of zeal. Sometimes we pray for the quantity, measure, degree, and extent of graces: that is, that the Lord would be pleased, to shed abroad his grace in our souls, and to establish our hearts in grace, and to augment and increase his grace in us more and more. And here we must pray more zealously, but yet only in the Comparative degree of zeal: for as we must more zealously pray for grace, and the increase thereof, then for the pardon of sin, and aversion of judgements; so there is something else which we must more zealously desire, than grace.  
2. Sometimes we pray for spiritual things which concern our God: that is, when we pray for his glory, and the advancement thereof, and the sanctifying of his Name. Now here we should pray most zealously of all in the superlative degree of zeal: for the glory of God is to be preferred before any thing that concerns us. And therefore if we should see the glory of our God trod in the dust, or his Name dishonoured, or his truth persecuted; we should then double, and redouble our requests unto God, with the Prophet Elias, when he had waged God at the stake against Baal the false God, Oh Lord hear me, 
1 King. 18 37.  oh Lord hear me. We should say in such a case as Francis Spira said (an Advocate of Citadel, under the jurisdiction of Venice, in the borders of italy,) in a conflict which he had within himself, whether he should confess Christ or not; Cast away fear (saith he) oh my soul, put on the shield of faith, where is now thy wont courage and constarcy, remember that the glory of thy Christ lies now at the stake. Yea, when we pray for those things which concern God's glory, we should say as Hannibal said, who when Carthage was besieged by Scipio, sought for peace, who never before that time refused war protesting that he might with more safety have lost all his battles within the Alps, then, one at the gates of Carthage; because in those battles he adventured nothing but the superfluity of youthful blood, who sought their destiny in the Field of Honour, under the Banner of Mars: but now the Commonwealth lay at the stake; and they played their Altars, religions, lives, wives, children, and estates, and all at one game; and therefore to lose once now, were to be quite undone for ever.  
3. Sometimes we pray for spiritual things (and I will here subjoin temporal) for others; as namely, for our Country; that is, when we pray for the peace and purity of the Church, and the long continuance thereof in peace and purity amongst us, and the advancement of religion, and prepogation of the Gospel, and the powerful and painful preaching of the word. Or, when we pray for the peace, preservation and prosperity of this our State, and Commonwealth wherein we live. Now I conceive that we should more zealously, and fervently beg these things for our Church and State, than any particular blessing or grace for ourselves; because by such a Commonwealth the Lord would be more glorified, than he could be by any particular person. And thus we have seen, that we must pray zealously, and how our zeal in our prayers must be regulated. Now  
3. 
Zealous prayers are very effectual.  Observe that fervent prayers are very effectual. Zeal in prayer is the wing which carries it up unto God; and like Elias his Chaniot, transports us into heaven. Zeal is like the eagle's wings, whereby we mount up unto God, and like jacobs' Ladder, by which we ascend on high, to the most high. Zeal in prayer doth often ravish the petitioner into the third heavens, as Saint Paul was thereby. As trees that have taken deep rooting, cannot be pulled up: so the fervent prayers of the faithful cannot be driven bacl, untll they have ascended into the presence of the highest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord be merciful unto me is but a short word, but it contains an Ocean of mercy, saith chrysostom. 
Chrysost. hom. 5. de incompr. nat. Dei.   
Although that there be no fire in the steel, yet if we smite it hard upon a flint, fire issues out thereof: and so if our iron hearts be heaten upon that rock Christ by fervent prayer, either the light or fire of zeal or consolation, will issue thence. And therefore that our prayers may be fiery and fervent, let us remember that infinite Majesty before whom and to whom we pray: and the want of those things which we pray for: and let us fear lest the Lord should justly repulse us, for our cold and careless calling upon him. And  
6. 
6. With persoverance.  If we desire that the prayers which we pour forth may not return as an abomination into our own bosoms, but be pleasing unto to God, and profitable unto ourselves, than we must pray perseverently, or continue in prayer; until our requests be granted. The Oak falls not with one How, or at the first stroke; but continual hewing, brings both Oaks and Cedaiss to the ground. We do not always open the door at the first knock, but to him, who continueth knocking, we open at the last. One drop of water will not move a Marble, but continual dropping thereupon will hollow it, at the last. jacob wrestling with the Angel, obtained a blessing; and so every good Christian who wrestles with God by perseverant prayers shall be blessed at last, and made partaker of the thing he prays for. 
Hier. s. Gan. 18.30.  Abraham perseverantià suà magis magisque praevalet, nec Deus prius codere desinit quam Abraham or are Abraham by his continuance, and perseverance in prayer doth more & more prevail with God for first he desires that Sodom may be spared if there be 50. righteous therein: then he abates five of that number twice; and where he perceives that the Lord saith, Amen, or So be it, to all his requests, than he takes a greater leap, from five to ten, Lord, what if there be but 30. or 20 or 10. Wilt thou then spare it? The Lord answers, I will And it is worthy our observation and admiration, That the Lord gives not over granting, until Abraham ceaseth suing; So long as Abraham hath a tongue to pray, the Lord hath an ear to hear, and a tongue to grant his requests; but (as the text saith,) When Abraham gives over praying, the Lord than goes away. james the esse, the son of joseph, who is called the brother of Christ, and who was so like him, that in the betraying of him, for fear they should mistake, judas gave him a kiss; through continual praying, had his knees as hard as a Camel's hoof. When Tyre was besieged by Alexander; one of the Citizens dreamt, that their God (or Idol) Apollo would ruune away from them; whereupon they bond him so fast with cords, that he could not stir. Thus if our sins should suggest unto us, that the Lord would leave us, and lay us open unto our enemies; the way to preserve and keep him amongst us, is perseverant prayers. As he who would strike fire out of a flint, is not contented to strike once but often, yea until the sparks kindle the tinder: so he who desites any favour or merey from God, must not only once pray for it, but continue and persevere in prayer, until his request be granted, and he have prevailed with God. Let the Reader turn but to Luke 11. the first verse, and so forward; and Luke 18. 1. and so forward, and observe what he reads there, and then he will not question the power and efficacy of perseverant prayers.  
Thus we have seen that our prayers must be humble and reverend; and that our whole man must pray; and that we must pray with hearts purged from sin, and call upon God in faith, aed with fervour and perseverance; it now remains to show the power and efficacy of such prayers. 
The power and officacy of faithful prayers.   
If any would know what power such prayers as these have with God, and how available and effectual they are, let him observe that such prayers are profitable, both in regard of ourselves and of others.  
First, humble, hearty, holy, 
It is profitable for ourselves  faithful, zealous, and perseverant prayers, are profitable for ourselves, both in regard of our souls and bodies: but I will conjoin these together. Observe here these particulars. viz,  
1. Prayer always procures a blessing from God unto us. 
August.  Oratio justi clavis est coeli, ascendit precatio, & descendit Dei misericordia. Prayer is the key of him: and therefore let but that ascend up unto God, and then the blessings and mercies of God shall descend down upon us. But of this I treated in the first proposition.  
2. Faithful prayer doth corroborate and strengthen us unto holiness, 
Edou. Granat lib. de devot.  and the works of Religion. For as a Traveller after that he hath rested himself and eaten, beginneth to feel ease, and is so refreshed and strengthened, that he can walk further: even so prayer, which is the spiritual food of the soul, is the cause of new fortitude and strength, to walk in the ways of the Lord. As Samson was without his hair, so is a man without prayer: but by prayer we become strong and vigorous, as Samson was when his hair was grown. And therefore if we desire to be filwith with all spiritual and temporal blessings, then let us pray. And  
3. Prayer is profitable against Satan. As a City which is not compassed and fenced about with walls, 
Chrysost. li. 2. de ●. at.  easily cometh into the subjection of enemies, so the devil easily bringeth that soul under his dominion, which is not fenced and guarded with prayer. On the contrary. As the roaring of a Lion affrighteth the beasts of the forest: so the prayers of the faithful drive away sathan, according to the saying of the Latin Father, 
August. ●. Math. 6.  Oratio oraniti est subsidium, Deo sacrificium, daemonibus autem est flagellum. Prayer is a sure and and safe Sanctuary unto him that prays: prayer is a pleasing sacrifice unto God to whom we pray, and prayer is a prevalent weapon against sa than, whom we pray against. And hence our Saviour and his Apostles so often teach us to pray against this evil one, and enemy of mankind. And therefore if we desire to be preserved from sathan, we must pray. And  
4. Prayer is prevalent against God; or it appeaseth the wrath of God, according to that saying. Flectitur tratus voce rogante Deus, although God be angry with us, yet faithful prayers will pacify and appease him. And therefore we are commanded to kiss the Son lest he grow angry, 
Psal. 2.20.  and so we perish in his wrath; that is, we must labour to reconcile ourselves unto our God, by powerful and penitent prayers. And therefore we must pray both for the pardon of our sins, and the aversion of God's judgements. And  
5. Prayer is prevalent against our enemies; and this is the principal weapon that David fighteth withal against his. Let our enemies be foreign, or domestical, spiritual, or temporal; such as desire the ruin of our Church, or of our State, or whatsoever they are; prayer is a powerful weapon against them. Moses qui cum taceret clamabat, 
Ambrose.  cum otiofus staret praeliabatur; sed etiam de hostibus quos non contigerat, triumphabat, etc. Moses cried when he held his peace; he fought against his foes as he stood idle; he triumphed over them, although he never touched them; to wit, by faithful and fervent prayer. Hence the same Father faith, Longius vulnerat quam sagitta, prayer will wound an enemy farther off then an arrow, and overtake those who are off from us. The Romans in their wars against Hannibal, were driven to such want of weapons, that they were forced to go to the Temples, and to take thence the weapons which were consecrated, and fight with those weapons against their enemies, they prevailed, and became victorious. And thus the weapons wherewith we must principally preserve ourselves, must be divine and holy, such as Ezechias drove away Senacherib withal, to wit, prayer: and such as the Christians in the primitive times principally used, namely, Preces et lachrymae, prayers and and tears: for these are both the safest and sharpest weapons we can use against any enemies. If Samuel pray against the Philistims, the Lord will smite them with a great slaughter. And if we pray against our enemies, we may expect both protection from God for ourselves, and correction, and destruction upon our enemies. A Lady of this Land persecuting Master Knocks, did say, she could not but persecute him; and yet she feared his prayers, and the supplications of those who prayed for him, more than she should fear an army of 20000 men. And indeed all the enemies and persecutors of the faithful, have cause to fear: their Weapons being mighty, and their Protector Almighty; although themselves be infirm and weak; as is evident from Psalm. 27. from 7. verse, and so forward.  
6. 
Num. 15.38.29.  Prayer is profitable for us, because it draweth down God unto us; or because thereby we mount up unto God. The Jews were commanded to wear fringes upon their garments; for which cause they were called (Calcoth Tephilim) Garments with wings; and hence Elisha was called Elisha cum alis, Elisha with wings. because he wore the coat of remembrance, which had four fringes hanging down at the four wings of it (Arbham eamphah) Four wings; and this garment was called Talith, A winged coatc. Because he used still these wings, to put-him in mind of prayer, which are the golden wings of the Dove, (say the Rabbins) which carry us up to heaven. Prayer is the chain, whereby intending to draw God unto us, we are drawn unto him: even as the rock draws the Mariners unto it; when they pull with all their force (the Anchor being fastened thereunto) as though they would hale it unto them. Or suppose there were a chain reaching from earth to heaven, and fastened in heaven, he who would climb up thither, thereby, must draw the chain, as though he would pull heaven down unto him, when the truth is, it is he who is raised higher & drawn nearer unto heaven. even thus we by prayer labour to draw down God unto us, but are indeed thereby drawn unto God. And thus we see how, and wherein prayer is profitable for ourselves. Now  
2. Faithful, fervent, 
Prayer is profitable for others  and pure prayers, are profitable also for others: or others are sometimes benefited by the prayers of the faithful. I dare not here go so fare as the Papists go, who tell us that the prayers of God's children, are effectual for the dead; and give us proof thereof in Saint Dunsiane, who understanding that the soul of King Edwine was to be carried into hell, never gave over praying for him, until he had freed him from that danger, and transferred him into the coast of penitent souls. I dare not (I say) say thus, but I dare boldly say, that prayer is profitable for the living, and that in divers regards; as for example,  
1. The faithful by their prayers, have procured rain for other. justin Martyr tells us, that when Antonius the Philosopher, had by the prayers of the Christians, obtained a plentiful rain, for the relieving of the army over which he was; he writ a letter unto the Senate of Rome, that the Christians had most powerful and prevalent weapons, to wit, prayers unto God: and therefore he persuades the Senate, to desist from the persecution of the Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. lest (saith he) they fight against with these potent weapons. And thus we see Elias procures rain for Ahab, by prayer unto God. And  
2. The faithful by their prayers sometimes procure health unto the sick: according to that of Saint james, the faithful prayers of the Saints, shall save the sick. And I conceive that the Apostles in their mirrculous Cures, used prayer. And  
3. Bartholomew the Apostle, 
Marullus.  by his prayers, restored the distracted daughter of Polemius King of India, to her former senses. And.  
4 The faithful have benefited some by their prayers, by procuring thereby the destruction of their enemies. Thus King Oswald a Christian by Prayer unto God, obtained victory against Cadwallo, and Penda, the Britain Kings, who came against him with a mighty host. And hereby he benefited both himself, and his army. Aurelius Antonius the Emperor, in his expedition against the Germans, had in his army a legion of Christians, who by their prayers unto God, obtained rain for the refreshment of his army, when it had almost perished for lack of water: and not only rain for the good of their friends, but also fearful thunder and lightning upon the head of their enemies; whereupon, the Emperor ever after called that band  
The thundering band. And  
Lastly, 
Genes 20. ●….  the faithful by their prayers have preserved others from the wrath and judgement of God. Abraham by his prayer preserves Abimelech. Moses by his prayers often delivers Pharaoh from the judgements of God. And when the Plague was begun among the Israelites, 
Numb. 16  by the prayer of Moses, and sacrifice of Aaron, it was stayed. But above all remarkable to this purpose, is Exod. 32.10. God threatents to destroy the stubborn and superstitious jews, but Moses prays for them: whereupon the Lord saith, Let me alone, that I may destroy this people. Dei potentiam servi preces impediebant. The prayers of God's Children (saith Hierome) abate the edge of his power. Ligatum habent sancti Dominum, ut non puniat, nisi eum permiserint ipsi. The Saints (saith Bernard sweetly) have the hands of God so fast manacled, by their prayers, that he cannot pour out those judgements upon the wicked which they deserve, except they will give him leave, by ceasing to pray for them. And therefore seeing our prayer is prevalent and powerful, both for ourselves and others; 
Philip. 4.6  Let us in every thing by prayer and supplication, make our request known unto God, as Saint Paul commands us; and Pray for the peace of Zion, 
Psal. 122.6.  and the prosperity of our Church, and the preservation of our Commonwealth; all crying with one tongue, and one heart, either with the Prophet here in my text, 
Psal. 28.9.  Save us O Lord with thy right hand, and hear us; or with the same Prophet elsewhere, as it is put in English metre.  
Thy people, and thy heritage,  
Lord bless, guide, and preserve,  
Increase them Lord, and rule their hearts,  
That they may never swerve.  
Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.     

Imprimatur,  
Thomas Wykes, R. P. Episc. Lond. Sacellanus Domest. Novemb. 19 1640.