THe great miſeries which this Prophet ſaw were coming upon the people of Iſrael, and thoſe deſolating judgements which he had a commiſſion to denounce againſt them, were the cauſe of this mournfull queſtion in my text.

He Prophecied in the time of Jeroboam the Second, who was the Son of Joaſh, 2 King. 14. 24. In his reign Iſrael had ſome reſtauration in regard of their outward eſtate, but he being a wicked King, walking in the wayes of Jeroboam who made Iſrael to ſin: the Peoples ſins grew to ſo great a height; as they were ripe for judgement, and therefore God ſent this Prophet to mind them of thoſe breaches and deſolations which were ſpeedily to come upon them, without their mature repentance. And in the Nine firſt verſes of this Chapter, declares a moſt ſad viſion which he had concerning their future condition.

Verſe 1. He ſaw an army of Graſhoppers or Locuſts, a kind of green worm that ſhould devour all their graſſe, and ſo bring a degree of ſcarcity upon them.

Verſe 4. He ſaw a Fire, by which God would contend with them, which ſhould devour the great deep, and eat up a part: Calvin reades it not a part, but the whole poſſeſſion which the word 〈 in non-Latin alphabet 〉 will bear, that is all that the Locuſts had left.

This Fire is conceived to be a great drought, when the violent heat of the Sunne beames ſhall peirce the deepeſt of the earth below the roots of Corn or Trees, and ſo make a perfect famine.

Verſe 8. He ſaw a Plumb line, which was a certain meaſure of time taken by God, beyond which he would not ſpare this people, as the text ſaith, I will not paſſe by them any more, I will inevitably bring my judgements in their full current; as it followeth verſe 9.

Now while the people were under the two former judgements, there was ſome hope of recovery; yet their ſins were ſo great, and they ſo obſtinate in them, and God in his wrath reſolved to bring them ſo low, as the Prophet being deeply affected with the ſenſe of their calamity, and yet at a ſtand how they ſhould compaſſe any deliverance, complains to God and ſaith, By whom ſhall Jacob ariſe? for he is ſmall.

For Explication of theſe words, we muſt underſtand, Firſt, that,

By Jacob, is meant the ten Tribes cheifly; yet Judah is not excluded, becauſe Amos propheſied to them alſo, Amos 2. 5.

Secondly Small. By this is meant the afflicted and lowe eſtate of this people in regard of their Temporals, under the forenamed judgements, and likewiſe in regard of their Spirituals. Verſe 9.

The Sanctuary of Iſrael ſhall be laid waſt, and I will ſend a fumine, and not of bread, but of the word of the Lord, Amos 8. 11.

Thirdly, By whom ſhall Jacob ariſe? 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 ſignifies to ariſe, to ſtand, to eſtabliſh; but here by the moſt it is taken tranſitively and ſignifies to raiſe; and then tis read, Who ſhall raiſe Jacob? And if we read it ſo, the ſenſe is ſtill the ſame: who ſhall raiſe, deliver, reſtore Jacob, and make him happy in the enjoyment of Temporal and Spiritual priviledges?

The Text thus explained, affords us theſe Two Propoſitions: Firſt,1. Propoſ.

That Gods people may be brought ſo lowe, in regard of Temporal and Spiritual priviledges, as no meanes may be viſible, or if viſible, for the preſent not effectuall for their reſtauration.

Amos makes it a queſtion, becauſe he could not ſee, by whom Jacob ſhould be raiſed.

The Second Propoſition is this, When there is no meanes viſible, or if viſible, not effectuall for our recovery, then we ought to apply our ſelves to God to work deliverance for us. Amos though he could ſee no means whereby Jacob ſhould be raiſed, yet he prayes Verſe 3. O Lord pardon, and Verſe 5. O Lord ceaſe, and asketh God this queſtion, By whom &c.

Of theſe Propoſitions in order, and firſt of the Firſt, That Gods people &c.

Such was their condition in the beginning of Jeroboams reign, 2 King. 14. 26. The Lord ſaw the affliction of Iſrael that it was very bitter, for there was none ſhut up, nor any left, nor any helper in Iſrael. In Jehorams time, 2 King. 6. 28. they were ſo low with famine that They that did feed delicately, were deſolate in the ſtreets; they that were brought up in ſcarlet, did embrace the dunghill. This was the ſtate of Gods people in Aegypt, in the Wilderneſſe, in the Babyloniſh Captivity, and under the Romiſh ſervitude. This was Job his caſe, Job 1. when eſtate, and friends, and reputation, and health were all taken from him. This was Davids caſe with Akiſh King of Gath, 1 Sam. 21, and in Ziglag, 1 Sam. 30. 6. when his wives were taken priſoners, his ſubſtance plundered, and the City ready to ſtone him.

And as this is the condition ſometimes of Gods people in regard of their Temporal, ſo of their Spiritual priviledges: when the Worſhip of God is generally corrupted, his Truths deſpiſed, and his Ordinances polluted and contemned. Thus it was in Ahabs time, when there was a generall face of Idolatry, and ſuch a perſecution of the Miniſters of God by thoſe that had the higheſt authority, as Obadiah was forced to hide an hundred of the Prophets of the Lord by fifty in a cave, 1 King. 18. 4. And Elijah complained, They have for ſaken thy Covenant, and thrown down thine Altars; and for ſuch as did viſibly worſhip God truely, he ſaith, I even I am left alone, and they ſeeke my life alſo: 1 King. 19. 10.

The Reaſons of this diſpenſation of God, are, Firſt,1. Reaſon.

To take us off from Idolizing meanes, or reſting upon creature helps for deliverance, and that we may both expect this from himſelf, and give him the praiſe of it, when we have it.

We naturally are not willing to come to God, as long as we have any means to go unto; and therefore God removes theſe, or makes them ineffectual to relieve us; and increaſeth our affliction, to bring us to truſt in him, and to ſeek for reſtauration at his hand. Hoſ. 5. 13. Ephraim and Judah ſent firſt to Ahab and King Jareb; then God turned their Moth into a Lion, and ſaith, I will go away and teare, and none ſhall reſcue, untill they ſeek my face. In their affliction they will ſeek me early.

God will have the honour that is due unto him, which is, to be truſted as the adequate cauſe of all our deliverances; according to that, Pſal. 62. 8. Truſt in God at all times: And that, Jer. 3. 23. In vain is ſalvation looked for from the hills, or from the multitude of mountains; for God is the ſalvation of Iſrael.

Secondly, for the glory of his Juſtice. When God threatens2. Reaſon. only, and doth not ſtrike, or if his ſtrokes be leſſe then his threatnings hold out, we are apt to think our ſins are not ſo great, or not ſo provoking, as they are, or elſe that God is not juſt in puniſhing. Jer. 16. 10. When the people heard of great judgements, they cryed out, What is our iniquity? What is our ſin? And Pſal. 50. 21. I held my tongue, and thou thoughteſt that I was altogether ſuch a one as thou art. As Dionyſius, that robbed a Temple, and when he had done, went to ſea, and had a proſperous voyage, and he ſaid, Surely the gods are in love with ſacriledge. God therefore, to clear his juſtice, ſometimes ſeverely puniſheth and brings low his own people, that it may appeare how he hateth ſin, though in thoſe whom he loveth beſt. Amos 3. 2. You only have I known of all the families of the earth, and therefore I will puniſh you for all your iniquities. If David make the enemies of God to blaſpheme, the ſword ſhall never depart from his houſe, 2 Sam. 12. 14. He continueth and increaſeth his judgements, untill his people confeſſe both the hainouſneſſe of their ſins, and his juſtice in their affliction, Hoſeah 5. 14.

Thirdly, for the glory of his Mercy. Extremity of pain makes3. Reaſon. us prize a little eaſe; and extremity of want, to admire a little plenty. In time of proſperity, we make little account of rich mercies; and no mercies are ſo great then, as will draw us to any conſiderable thankfulneſſe. Then we do by Mercies, as men do by Rivers; theſe bring us up the choiſeſt commodities both of our own and other Nations, and we return by them again our dung and garbage, and ſuch things as are noyſome to our ſelves and others: But whenever we are deprived of thoſe we account but ordinary mercies, we learn to value them at a high rate. Darius Darium illum quem Alexander magnus bis acie ſuperavit, cum ex fuga defeſſus aquam lutulentam & cadaveribus inquinatam biberet; dixiſſe ſerunt, ſe nunquam in vita bibiſſe iucundius. Oſor. de inſtit. regis, l. 4. being vanquiſhed by Alexander, and in his flight being in extremity of thirſt, drank water out of a puddle that was mixed with much blood of ſlain ſouldiers, and ſaid it was the ſweeteſt drink that ever he taſted in his life. And the Prodigal, Luk. 15. that regarded not all the dainties of his fathers houſe, while he was in it; when he was brought to live upon husks, and was ready to periſh for hunger, did highly prize the dry bread he remembred to be amongſt his fathers plenty.

And as we learn by our wants to prize mercies, ſo to give God the glory of all our ſupplies; As Mariners at ſea, when they are overtaken with ſuch a ſtorm as breaks all their tackling, and makes all their anchors come home, and drives their ſhip which way it pleaſeth; If then they be carried into a ſafe harbour, muſt needs give all the praiſe to God. Hence it is that God uſually either prevents us with his bleſſings, and gives them before we have uſed any means for them; or elſe if he ſet us to ſeek them, lets us ſee all our endeavours too weak to accompliſh them, till his apparent hand of providence bring them in; that ſo when we receive them, we may ſay with David: Not unto us, O Lord, not unto us; but unto thy name do we give all the praiſe.

Fourthly, for the manifeſtation of the power and excellency of4. Reaſon. that Grace which he gives unto his children. The preciouſneſſe and ſtability of Faith, the beauty of Patience, and ſincerity of Obedience, are never ſo much ſeen as in the deepeſt conflicts with the greateſt troubles. The Devil did accuſe Job of hypocriſie, Job 1. 8. 11. That he ſerved God only for wealth and outward proſperity: But when all thoſe miſeries were brought upon him for his trial, which amounted to the loſſe of all his comforts, he confuted the Devils accuſation, and his faith, obedience and patience appeared invincible.

It made Elijah his faith glorious, when in conteſtation with Baals Prieſts, 1 King. 18. 38. he not only truſted God to ſend fire from heaven to conſume his offering; but to conſume it then, when he had powred 4 barrels of water upon it, and filled the trench with water. So, the graces of the Saints then become glorious, when they continue to act highly for God, in the midſt of the deepeſt waters of affliction. Iuſtin Martyr acknowledged his converſion from being a Philoſopher to become a Chriſtian, was occaſioned by the invincible faith and courage that he ſaw in the Martyrs, under all the torments they were put to ſuffer.

Abrahams faith, Davids thankfulneſſe, Moſes meekneſſe, Calebs integrity, Pauls zeal, Ioſhua's courage, had never been ſo perſpicuous, nor had God ever had ſo much honour by their graces, if he had not put them upon thoſe hard encounters and conflicts which he did.

Thus you ſee the truth of this Point cleared. God for his own glory ſuffers his people many times to be ſo ſmall, as they can find no means effectual for their recovery.

And ſo I come to application. And the firſt Uſe of this point is, That if the people of God, who are as dear to him as the apple of his eye, may ſometimes be under ſuch troubles and miſeries as ſeem inextricable; How inevitable and intolerable ſhall thoſe miſeries be, which God ſhall make to be the portion of the wicked?

Here is juſt matter of trembling for all wicked men: If theApplication. anger of God againſt ſuch as he intends for ever to make bleſſed, may be ſo great, as to bring them under ſuch wants and ſtraits as they can ſee no way out of: What will be the fruit of his fiery indignation againſt ſuch as are his enemies, appointed to drink the dregs of his wrath for ever.

If ſo great judgements begin at the houſe of God, 1 Pet. 4. 17. what ſhall be the end of them that obey not the Goſpel?

If Stone, and Gout, and Strangury, and Sword, and Famine, and Peſtilence, the worſt of plagues this world hath, may fall upon the Righteous; what unconceiveable torments muſt thoſe be, which God reſerves for the puniſhment of the Wicked?

What little cauſe have wicked men to joy in all their worldly pleaſures and contentments, when it is their certain portion to ſuffer the worſt of miſeries to eternity? Who would rejoyce to eat of the moſt exquiſite banquet that can be made, if he knew, that when the reckoning came in, nothing would pay the ſhot but his own blood?

Wicked men may eſcape thoſe, common miſeries of Poverty, or diſgrace, or ſword or peſtilence, which Gods children here ſometimes endure; yet ſhall they never eſcape thoſe unſpeakable plagues which ſhall be the juſt reward of impenitent ſinners. As Elijah ſaith, He that eſcapes the ſword of Hazael, ſhall Jehu ſlay; and he that eſcapes the ſword of Jehu, ſhall Eliſha ſlay. Eliſha his ſword, it was his propheſie of thoſe judgements that at length ſhould inevitably fall upon the wicked; who though they may eſcape the ſword of men here, yet they ſhall never eſcape the ſword of Gods eternal wrath hereafter.

A ſecond uſe we ſhould make of this, is ſeriouſly to examine, Ʋſe 2. and repent of thoſe ſinnes, that cauſe God thus to make his own people ſmall. But of this afterward more ſeaſonably, in the ſecond Propoſition.

Thirdly, If ſuch may be the ſtate of Gods people, to be very low Ʋſe 3. and ſmall, whom yet God intends to deliver, and to preſerve to his own heavenly kingdome: Then let us learn to take patiently Gods diſpenſations towards us in theſe times. Though Ireland remain yet in a moſt ſad, and almoſt forlorn condition; though at home the Sword be not ſheathed, nor the Peſtilence ceaſed, and new fears of famine (a yet greater judgement) ariſe upon us; Though our dangers yet be great, becauſe of our inteſtine diviſions, and the unwearied plots of our enemies; and which is worſt of all, Reformation of Religion with a hedge about it, is not yet perfected; but Prophaneſſe, Hereſies and Blaſphemies, in many places, abound more then ever: Yet let us not murmure. To be kept long in the wilderneſſe, hath been the condition of Gods people before us: Let us wait upon God with patience, and thankfulneſſe, improving ſtudiouſly thoſe means for recovery He hath bleſt us with, untill the Lord be pleaſed to raiſe us out of theſe preſent troubles and dangers, and accompliſh for us thoſe rich mercies which we deſire, and hope for.

Patience is a quiet ſilent frame of ſoule under troubles, ſubmiting to God without murmuring, or declining any work God ſets us about.

And to encourage and perſwade us to this Patience, take theſe brief Conſiderations. Firſt,

They that wait for Gods ſalvation, with a free and full ſubmiſſion1. Conſid. to his will, and bearing of his indignation, manifeſted in thoſe croſſes and afflictions which he brings upon them for their ſins, or tryall, ſhall never fail of ſuch an iſſue as ſhall conduce moſt to their true and eternal happineſſe, Jer. 30. 18.

Secondly. The more patient we are under cure, the ſooner we2. Conſid. ſhall be healed: nothing more hinders the cure of wounds then the diſtempered ſtrugling and unquietneſſe of the Patient. When David in his flight from Abſolon came to this degree of ſubmiſſion unto God, 2 Sam. 15. 26. Here I am, let him do unto me what ſeemeth good in his eyes, David quickly got the victory over Abſolon and all that roſe up in that rebellion with him. When Hezekiah came to this, after God had threatned that all his treaſures and jewels ſhould be taken away, and his ſons become Eunuches to the King of Babylon, as to ſay, Iſaiah 39. 8. Good is the word of the Lord, God preſently reſpited the judgement, and let Peace and Truth be in his dayes. We could not but expect to meet with great and long troubles, by the ſtrongeſt oppoſitions that men or devils can ſtir up againſt us, becauſe we endeavour to carry Reformation to the higheſt pitch. Pſal. 2. 1, 2. When Chriſt ſets up his kingdome, the heathen rage, and the people imagine a vain thing. The Kings of the earth ſet themſelves, and the Rulers take counſell againſt the Lord, and againſt his Anointed. When the Jewes began to build the Wall of Jeruſalem, Sanballet, and Tobias, and the Arabians &c. they all conſpired together to go and fight againſt Jeruſalem, Nehem. 4. 8. When they began to build the Temple, their enemies hired Counſellors and wrote Letters againſt them unto Cyrus King of Perſia, Ezra 4. 5. and deſigned their ruine.

Evill men will ſtrive for their luſts as for their lives, and therefore3. Conſid. will ſtruggle much againſt that Reformation that will either curb their extravagancies, or expoſe them to much diſgrace and ſcorn, even amongſt their inferiours. And not only evill men, but Satan will muſter up all his forces for oppoſition, when he ſees his kingdom going down. As Jaylers when they ſee their priſoners ready to break out, they will then thruſt them into the Dungeon, and double their irons: So Satan when he diſcernes the Liberty and Purity of the Goſpel is like to take his priſoners from him, he will ſhakle them with all troubles and miſeries he can get commiſſion to bring upon them.

Fourthly. All our troubles are much leſſe then our deſervings.4. Conſid. God might have ſtub'd us up, when he went about to prune us. God might have turned us into duſt as he did Sodome and Gomorrah, ſeeing our ſins are greater then theirs could be, that never abuſed Goſpel-mercy as we have done, and ſurely it is only the Lords mercy we are not conſumed. In the midſt of our judgements God hath remembred mercy, and by many miraculous deliverances in our greateſt ſtreits hath let us ſee that he would not give us up to be a prey to the teeth of our enemies: and ſtill we we have balm in Gilead and phyſitians there, though our ſins exceedingly obſtruct our perfect healing.

Fifthly. God uſeth by long afflictions many times to prepare5. Conſid. us for great mercies. Joſeph was a great while in the hands of ſtrangers and afterward in priſon, before he became ruler of Aegypt. Iſrael were inſtructed with the Rod forty yeares in the wilderneſſe, before they were made poſſeſſors of the land that flowed with milk and hony: and afterward were humbled with ſeventy yeares Captivity before they enjoyed the glory of the ſecond Temple. And Antichriſt muſt reign and afflict the Saints a thouſand years before the glorious times of the Church. A field that is to be ſowen with curious ſeed, that is all over-grown with briars and thorns, will take a long time in ſtulbing and preparing. And ſtones that are to be placed in a curious building will take a long time in hewing and ſquaring.

Sixthly. We ſtill go on to continue and multiply our ſins; now6. Conſid. to have gods judgements removed, before we be amended, were the greateſt judgement of all. For God thus not to be angry, were the greateſt anger of all. For the Chyrurgion to pull off his ſalves, and to leave dreſſing the wounds of his Patient before he were healed, were to leave him deſperate of any cure at all.

God doth not afflict willingly, neither doth he take any delight in the troubles of his own people, and therefore ſure we are not yet fit for thoſe mercies we deſire, or elſe God would not continue to multiply his judgements upon us. Now better had we be content with any cure, then to be ſuffered to go on ſtill in our ſins. There is nothing ſo much bitterneſſe in thoſe rods that drive us unto God, as in thoſe ſins by which we are ſeparated from God.

Kingdoms are well bought, whatever price we give for them,Imperia, q • ovis preti • constant, bene. ſaith a Heathen. Whatever preſſures we undergo, the purchaſe will be happy, if the Kingdom of Jeſus Chriſt, for the comfort of us and our poſterity, may be at length advanced among us.

Seventhly, We may be patient, becauſe our troubles ſhall neither7. Conſid. be greater, nor longer, then makes for Gods glory, and our good. One of the ſharpeſt and longeſt miſeries that befell Iſrael, was the Babyloniſh captivity; and yet God ſaith of that, I have ſent them into Chaldea for their good, Jer. 24. 5. Affliction is meaſured out only by God himſelf; neither men nor devils can touch one hair of our heads, without licence firſt ſued out from God. Affliction ſprings not out of the duſt, Job 5. 6. Is there any evil in the city, that I have not done? ſaith God. Now God knowes, our ſtrength is not the ſtrength of ſtones, nor our fleſh the fleſh of braſſe, Job 6. 12. And therefore God doth afflict his people in meaſure, Iſa. 27. 7. God, that is our Phyſitian to mixe the potion of our adverſity for us, is our Father as well as our Phyſitian, and he is the tendereſt Father in the world; and therefore he will neither keep us longer in Phyſick, nor put any more Ingredients of bitternes in it, than will be for our health; but will let us ſee at length, All things ſhall work together for our good, Rom. 8. 28.

Abſolon ſent twice to Joab to come and ſpeak with him, and he would not; at length he ſent his ſervants to ſet Joabs corn on fire, and ſo compelled him to come unto him, 2 Sam. 14. 30. When gentle means will not prevaile, God ſurprizeth our greateſt comforts, and draws our afflictions to a greater height and length, that he may compell us to come to him, and draw out our ſoules in prayer with that fervencie and conſtancie, that he may hear and deliver us, Iſa. 26. 16.

Eighthly, Wharever the afflictions of Gods people are, yet8. Conſid. their condition is moſt comfortable of any other in the world: and that appears in three things:

1. They may be filii ſub ira, children under wrath; but not filii irae, ſons of wrath: For nothing ſhall ſeparate them from the love of Chriſt, Not tribulation, nor diſtreſſe, nor perſecution, nor famine, nor ſword, Rom. 8. 35. The Righteous are like mount Sion, that ſhall never be removed. But that ſhall ever be made good to them, 1 Pet. 1. 5. They ſhall be kept by the power of God unto ſalvation. 2. Whatever they want in the world, yet they ever enjoy the beſt comforts, ſuch as iſſue from the ſpeciall love and favour of God in Chriſt Jeſus; Pardon of ſin, peace of conſcience, and joy of believing, which is unſpeakable and glorious, 1 Pet. 1. 8. Theſe are better then any comforts of the world. When all the Stars in the Firmament ſhine, it is but Night; but the ſhining of one Sun makes it Day: Gods favour makes it Day, when all the Creature-contentments enjoyed together, make but a Night of comfort. And hence it was that Habacuck ſaid: Although the Fig-tree ſhall not bloſſome, neither ſhall fruit be in the vines, the labour of the Olive ſhall fail, and the Fields yield no meat; the Flock ſhall be cut off from the fold, and there ſhall be no Heard in the ſtall: Yet will I rejoyce in the Lord, I will joy in the God of my ſalvation, Hab. 3. 17, 18. 3. The more bitterneſſe they meet with here, the more ſweetneſſe to eternity: Such may be our afflictions, as may cauſe us to pay the debt of Death the ſooner; yet this ſhall be our advantage, We ſhall hereby ſooner reſt from our labours, and be in poſſeſſion of perfect bleſſedneſſe, the reward of Gods Free-grace. And therefore every godly man may ſay of his Perſecutors, as Socrates of Anitus and Melitus, They may kill me, but they cannotInterficere me poſſunt, nocere mihi non poſſunt. hurt me. The time will come, when I ſhall be the happier for all my trials. As Sampſon, when he went down to the vineyards of Timnath, he ſlew a Lion, a work of labour and danger; but when he returned again weary and faint, he found honey in the dead Lion, to refreſh and comfort him.

The undergoing of ſore afflictions, is like the killing of a Lion, but when we return by death, we ſhall find honey in the dead Lion, much ſweeter conſolations for all the ſorrows our afflictions have brought upon us. Auguſtine having a friend that ſuffered much by ſlander, he comforted him with this: He that willingly adds to Qui volens addidit infamiae tuae, nolens addidit mercedi tuae. thy defamation here, doth unwillingly adde to thy eternal glory hereafter. As St. Paul tels us, 2 Cor. 4. 17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

Thus much of the firſt Propoſition: I come now to the ſecond.

When there is no meanes viſible, or if viſible, not effectual for our 2. .Propoſ. recovery; then we ought to apply our ſelves to God, to work deliverance for us.

So Amos here: All effectual means of recovery for this people lying out of ſight, he enquires of God how their reſtauration ſhall be compaſſed, and ſeeks to him to raiſe them.

Thus Jehoſaphat, 2 Chron. 20. 12. When that great army of Moabites and Ammonites came againſt Jeruſalem, which he thought himſelf no way able to reſiſt, he ſaith, We know not what to do, but our eyes are upon thee. And he, and all the inhabitants of Judah, ſet themſelves to ſeek the Lord.

When the Prodigal, Luk. 15. had no means left of ſupply, but was ready to ſtarve, he then reſolves, I will go to my father.

Thus the Prophet Hoſeah directs the people in diſtreſſe, Hoſ. 5. 13. when God had ſaid, He would teare, and none ſhould deliver: when Ahab and King Jared could afford no help: Come (ſaith the Prophet) let us return unto the Lord, he hath torne, and he will heale.

The Reaſons of this Point are: Firſt,

Becauſe Gods people are never ſo ſmall, but God can raiſe1. Reaſon. them. Is there any thing too hard for the Lord? Gen. 18. 14. Though no ſalvation can be had from the hills, or from the multitude of the mountains, yet the Lord is the ſalvation of Iſrael, Jer. 3. 23.

God is the Lord of hoſts, and all the creatures in the world are but ſouldiers in that army which he commands; and therefore there is no power raiſed againſt his people can be ſo great, but he is able preſently to ſuppreſſe it. He can command an army of Stars to vanquiſh his peoples enemies, as he did Siſera and his hoſt, Judg. 5. Or an army of Fire to defend them, as he did for Eliſha, 2 King. 6. 17. If they be in want of neceſſary food, if the heavens be like braſſe, and the earth like iron, yet he can rain down bread upon them, as he did upon Iſrael. He can inſtantly turn the greateſt famine into plenty, as in Samaria, when one day the women did eat their children for want of bread, the very next day two meaſures of Barley were ſold for a ſhekel, 2 King. 7. 18.

Secondly, Becauſe God hath made many comfortable promiſes2. Reaſon. to a people in ſuch a condition, to invite them to ſeek his help. Pſal. 50. 15. Call upon me in the day of thy trouble, and I will deliver thee. Pſal. 34. 19. Many are the troubles of the righteous, but the Lord delivereth them out of all, Jer. 30. 17. Alas, for that day is great, ſo as none is like unto it, even the day of Jacobs troubles, but he ſhall be ſaved out of it.

But it may be objected, What if God have decreed to bringObject. deſolating and deſtroying judgements upon a people, Zeph. 2. 3. can any application to God divert thoſe?

Whatever God decreeth againſt a Nation, where he hath aAnſw. People, yet four things God will not fail to give to his own children that rightly ſeek his favour:

1. Spiritual peace with himſelf. Let him take hold of my ſtrength, that he may make peace with me, and he ſhall make peace with me.

2. Spiritual ſupport under troubles. God is faithfull, who will not ſuffer you to be tempted above that ye are able, 1 Cor. 10. 13. When thou paſſeſt thorow the waters, I will be with thee; and thorow the rivers, they ſhall not overflow thee; and thorow the fire, thou ſhalt not be burnt, Iſa. 43. 2. They that wait upon the Lord, ſhall renew their ſtrength, they ſhall run and not be weary, they ſhall walk and not be faint, Iſa. 40. 31.

3. Sanctification of their troubles. God chaſteneth us for our profit, that we might be partakers of his holineſſe, Heb. 12. 10. and that we might not be condemned with the world, 1 Cor. 11. 32.

4. God will give ſuch an iſſue as ſhall be moſt for their happineſſe. Lam. 3. 26. It is good for a man to wait quietly for the ſalvation of the Lord: For they that wait for him ſhalbe bleſſed, Jer. 30. 18.

Thirdly; Becauſe no condition makes the Righteous ſo deſpicable,3. Reaſon. but that ſtill they are moſt dear unto God: theſe are always his Jewels, Mal. 3. 17. and he that toucheth them, toucheth the apple of his eye, Zach. 2. 8. God never quits his relations to his people, He is alwayes their friend, their father, their husband, and his compaſſions are more tender then the compaſſions of a mother, Iſa. 49. 23. And as parents are moſt compaſſionate over their children when they are in diſtreſſe, that though they will correct them in their health, yet they will hug and cocker them in their ſicknes: So God is then moſt tenderly affected towards his people, when their burdens are the heavieſt. Is Ephraim my dear ſon? is he a pleaſant child? For ſince I ſpake againſt him, I remember him earneſtly ſtill, my bowels are troubled for him, I will have mercy upon him, Ier. 31. 20. Gods Children may at all times go with confidence unto God, but much more then when their ſtreits and calamities are ſuch as none but God can deliver them; and when evill men ſeeke moſt of all to cruſh and deſtroy▪ them.

Fourthly. Becauſe no unworthineſſe of ours can hinder Gods4. Reaſon. mercy to us. Many will ſay, If I had not been ſo great a ſinner; If I had not thus and thus provoked God; I could have ſome encouragement to ſeek unto him: but this can be no juſt bar to our ſeeking unto God for mercy, who freely loved us when we were enemies. That anſwers all objections which you have, Ezek. 36. 22. I do not this ô houſe of Iſrael for your ſakes, but for mine own names ſake. God for his own names ſake, for Chriſts ſake, can and will ſhew mercy to his people though they be never ſo unworthy. Nationall mercies are the fruites of free grace, not of free will.

Fifthly. Becauſe it is our duty to compaſſionate our brethrens5. Reaſon. troubles, 2 Cor. 12. 26. and then eſpecially, when their calamities are at the higheſt, ſhould we moſt earneſtly ſeeke God for them. It falls out many times that ſome of Gods people are like Gideons Fleece, dry, when all the reſt are wet; enjoy variety of bleſſings when thouſands of others want them: but then they muſt not forget the afflictions of Ioſeph, but ply the throne of grace for their redreſſe. Lam. 1. 12. Where the Church complaines, Was there ever ſorrow like my ſorrow: There is reproved the want of compaſſion towards her, ſaying, Have ye no regard all ye that paſſe by? When Daniel foreſaw the great miſeries the Jewes were to ſuffer, by the cruelty of Antiochus, he faſted and mourned many dayes together, Dan. 10. 2, 3. When Nehemiah heard by Hanani the Prophet of the great affliction and reproach of the Jewes that eſcaped the Captivity, he ſat down and wept certain dayes and prayed unto the God of heaven for their deliverance, Nehemiah 1. 4. And when Heſter knew the Decree of Ahaſhuerus was ſealed for the deſtruction of the Jewes in all his Provinces, ſhe faſted and prayed and adventured her honour, and life, and all, for their preſervation, Heſter 4. 16.

Sixthly. Becauſe all the felicity of a Nation, depends upon the • . Reaſon. Churches welfare. Goſpel Truth revealing Jeſus Chriſt, and conveying his graces, and priviledges unto a people, is that tree of life without which no Nation can become a Paradiſe. While the Jewes neglected the building of the Temple, they proſpered not. There was much ſowing and little reaping, the corn was rotten under the clods, and all their earnings as wages put into a broken bag, Hag. 1. 6. But aſſoon as the foundation of the Temple was laid, God ſaith, From this day will I bleſſe you, Hag. 2. 19, 20.

Goſpel Truth, and the Ordinances of Jeſus Chriſt are the Churches Treaſures, and upon the Reſtauration, Preſervation, and Propagation of theſe being the meanes of godlineſſe, depends both our Spiritual and Temporal happineſſe; Godlineſſe having the promiſes of the life that now is, and of that which is to come, 1 Tim. 4. 8. And therefore the ſmaller any people are made, by their ſins, and Gods judgements upon them, in regard of Church Priviledges; The greater neceſſity lies upon them, to make the moſt earneſt Application unto God for their Reſtauration. And thus much for the Proof of the Doctrine. I come now to Application.

If when all meanes ſeeme uneffectuall for the recovery or deliverance Ʋſe of Direction. of a people, we ought then to apply our ſelves unto God, that by his Power and Wiſdom, and goodneſſe he may work and perfect deliverances for us: Let this be our direction what to do in this preſent condition we are in.

The Children are come to the birth, and there is not ſtrength to bring forth. We looked for healing, but behold troubles, and feares, and dangers are ſtill upon us, from the ſword, the peſtilence, the famine. The Nation is very little reformed, or Religion propagated: But notwithſtanding all our glorious deliverances, and the meanes that hath been uſed for the purging, and ſettling of Religion in the power and purity of it, We are yet very Small, and if God by his power and goodneſſe prevent not, may yet be ſmaller, by reaſon of the increaſe of Diviſions, Ignorance, Prophaneſſe and Errors deſtructive to the power of godlineſſe. And many other Nationall ſinnes amongſt us.

There is therefore now no way left us, but to lie in more with God, and to labour more ſtrongly then ever to engage God for us, that he may heale and raiſe, and eſtabliſh us in a comfortable condition both in regard of our Spiritual and Temporal priviledges.

As the Woman with the bloud iſſue, that had ſpent all upon Phyſitians, went at laſt to Chriſt and he healed her; ſo ought we to do, though we have as yet found no meanes effectuall to raiſe and ſettle us in a happy condition, yet God can do it, who is able to do above all that we can ask or think, Eph. 3. 20.

But how ſhall we engage God for us? How ſhall we apply our ſelves to him that we may prevail with him? I Anſwer this may be done 3. wayes. Firſt,

By removing impediments that hinder our prevailing.

Secondly, By advancing ſuch things as will make Gods name great in the land.

Thirdly, By the right performance of ſuch duties, as make our power great with God.

Firſt by removing impediments of our prevailing. What theſe are, we may ſee Iſaiah 59. 2. 11. Your iniquities have ſeparated betwixt you and your God, and your ſins have hide his face from you that he will not hear. We look for ſalvation, but it is far from us, for our tranſgreſſions are multiplyed, our ſins teſtiſie againſt us, and our tranſgreſſions are with us. Our ſins are multiplied, we have new ſins, our ſins are with us. Both our old and new ſins are continued; and theſe be the impediments of Gods aſſiſtance, and our healing; While we continue our diſeaſes, God will continue his medicins: while we hold up our ſins, God will hold up his judgements, or elſe remove them in his wrath, and afflict us no more, which is worſt of all.

Your own Conſciences, and your obſervations of others are the beſt Kalanders, to find out both your own and others, old and new ſins: But I ſhall endeavour to hint ſome of them to you. The ſins of great ones were formerly Luxury, Idleneſſe, ſlighting of religion, Oppreſſion: The ſins of all ſorts of people, Pride, Coveteouſneſſe, Contentious, Sabbath-breaking, Lying, Swearing, Drunkenneſſe, Ignorance, Sleighting of the Goſpel, Formality in Religion, with many others; And are not theſe ſins with us? Beſides theſe we have new ſins ſuch as help to make and keep us ſmall. I ſhall inſiſt upon ſome of the chief:

1. Breach of Covenant: And what judgement doth not this1. Breach of Covenant. bring? You may ſee, Lev. 26. where God ſaith, He will revenge the quarrel of his Covenant, What a magazine of Judgements follow? and particularly the ſoreſt of judgements, Famine is made thepuniſhment of this ſin. 2 Sam. 21. Three years famine did Iſrael undergo, becauſe Saul flew the Gibeonites contrary to the Covenant that Ioſhua made with them, though they were of thoſe that God had appointed to deſtruction, and the Covenant they obtained of Ioſhua was by falſe ſuggeſtions. Ier. 34. 17. Becauſe the maſters proclaimed not liberty to their ſervants to be free according to their Covenant: therefore, ſaith God, Behold I proclaim a liberty for you, to the ſword, to the famine, and to the peſtilence.

2. Want of compaſſion to thoſe that are in miſery. How littleWant of compaſſion. have we mourned for the long afflictions of Germany, the bloody maſſacres of Ireland? for the poverty and wants of many Families among our ſelves, who have been exhauſted, and loſt their deareſt friends, for their affection to Religion and the Publike ſafety? How many thouſands in Ireland yet cry for pity and relief? and whether this hath been afforded to the uttermoſt of our ability, they beſt know that have the inſpection of the high affairs of the Kingdom. Now want of compaſſion is a ſin that brings a Nation low. Amos 6. 6. They lie upon beds of Ivory, they eat the Lambs out of the flock, and the Calves out of the midſt of the ſtals, they drink wine in bowles; But are not grieved for the afflictions of Joſeph: Therefore ſhall they go captive with the firſt that go captive.

3. Want of execution of Juſtice. If complaints of this kindWant of execution of juſtice. be true, now this is a deſolating ſin. Amos 8. 4. 6. 8. Ye ſwallow up the needy, and make the poor of the land to fail: Shall not the land tremble for this? It ſhall riſe up wholly as a flood, it ſhal be caſt out and drowned as by the flood of Egypt. Their Princes are rebellious and companions of theeves, every one loveth gifts, they do not judge the fatherleſſe, nor doth the cauſe of the widow come before them: Therefore I will be avenged of mine adverſaries.

4. Unneceſſary and unbrotherly diviſions and oppoſitions oneDiviſions. againſt another, and theſe carried on daily to a greater height; Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh, and both againſt Judah. Diviſion among brethren, is a ſin that makes a Nation ſmall, and no ſin is ſo fatal to it as this is. A Kingdome divided againſt it ſelf cannot ſtand. They had in Rome a Shield in their Capitol, and it was ſaid to be the Fate of that City, that whoever could get that ſhield, ſhould likewiſe conquer the City. Like this ſhield is Ʋnity of Brethren; If our enemies can take this ſhield from us, it will be no hard matter for them to conquer the Nation. You may ſee both the deſcription and doom of a divided people, Jer. 13. 13. I will fill all the inhabitants of this land, even the Kings, the Prieſts, and the Prophets, and all the inhabitants of Jeruſalem with drunkenneſſe, and I will daſh them one againſt another; I will not pity nor ſpare, but will deſtroy them.

5. New corruptions in Religion, and reſiſting of Reformation▪ Corruptions in Religion. It may be ſaid now, as in the time of Hezekiah, 2 Chron. 20. 33. The high places were not taken away, for the people had not prepared their hearts unto the God of their fathers. Many ſtrange Errors, Hereſies and Blaſphemies increaſe amongſt us, which may be all ſeen in their colours, in thoſe Books that are written againſt Mr. Baily, in his Diſſwaſive from Error, 1. & 2. Part. them. Now theſe are ſins that make a Nation ſmall, Hoſ. 7. 1. 13. When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered. Deſtruction unto them, v. 13. Becauſe I would have purged thee, and thou wouldſt not be purged, I will cauſe my fury to reſt upon thee, Ezek. 24 13.

Now to aggravate both our old and new ſins to the height, we have added obſtinacie and hardneſſe of heart, ſuch as no Age hath been guilty of greater; if we conſider the great Light, the powerfull Ordinances, the humbling Judgements, the miraculous Deliverances, and the choice Mercies which we have had. To be impenitent under ſuch ſins, and under ſuch powerfull means, and ſuch ſtrong obligations to Repentance, how ſhould this but bring and keep us low? or how hardly ſhall we prevail with God, while theſe ſins cry againſt us?

Be exhorted then to break off theſe, and all your ſinnes, by Repentance: This is the duty of every one, this day; and further, to mourn for the ſins of the Land, and with all poſſible earneſtnes to ſue unto God for the pardon of them.

Endeavour likewiſe to raiſe the practiſe of the contrary vertues, both in your ſelves and others. Much power to effect this, Right honorable Lords, lies in your hands, and hereby you may raiſe the Nation.

Firſt then, raiſe your Covenant; Firſt labour to keep it ſtrictly your ſelves, and then to propagate it. It was piety in Ezra, to compell all the Jews to ſwear to the Covenant, Ezra 10. It was zeal in Joſiah, to make all Iſrael ſtand to the Covenant, and to ſerve the Lord, 2 Chron. 34. 23, 33. And it will be no leſſe in you. How much Covenanting exalteth a Nation, we may learn by the times of Moſes, Joſhua, Aſa, Hezekiah, Joſiah, Ezra: And if we wanted theſe examples, we might learn by our own experience.

2. Raiſe your Compaſſions. Let every one mourn in ſecret, and contribute their beſt aſſiſtance by their Prayers, or other abilities▪ for the relief of poor diſtreſſed Ireland, and Thouſands beſides who lie under many wants and ſorrows in theſe times: but eſpecially let this be done by thoſe that have the diſpoſing of the Publique treaſury and ſtrength of the Kingdom. This is the way to raiſe the Nation. The liberal man deviſeth liberal things, and by liberal things ſhall ye ſtand, Iſa. 32. 8. The merciful man ſhal find mercy. Break the bands of wickedneſſe, and let the oppreſſed go free, Relieve the fatherleſſe and widow, and ſuch as have waſted themſelves for your ſupport; and then ſhall your light break out like the day, Iſa. 58. 6, 7, 8.

3. Raiſe the Execution of Juſtice in every place of the Kingdom, and this will raiſe the Nation. Run to and fro through the City, and ſee if ye can find a man that executeth judgement, and I will pardon it, Jer. 5. 1. If ye will throughly execute Judgement betwixt a man and his neighbour, and not oppreſſe the ſtranger, the fatherleſſe, nor the widow, then will I cauſe you to dwell in this Land which I gave unto your fathers.

Fourthly. Raiſe Religion, and that will raiſe the Nation: propagate and preſerve the truth of the Goſpel and that will preſerve you. Buy the Truth and ſell it not, Prov. 23. 23. Let no ingagement in the world ever cauſe you to deſert the Truth. Truth is too great a price to give for any purchaſe in the world. Jeroboam purchaſed a kingdom by the ſale of Truth, he ſtrengthened himſelf in it, by ſetting up the Calves at Dan and Bethel; but the want of Truth proved at length the loſſe of both himſelf and his kingdom. The ſaving knowledge of Jeſus Chriſt revealed in Goſpel Truth, is the root on which growes all our happineſſe for ſoul and body. If you obſerve the Hiſtory of the Jewiſh Church from one end of it to another, you will find their happy and proſperous times were ſtill under ſuch governours as purged and maintained religion in the Purity of it, Chron. 2. 17. And their afflicted and broken times were ſtill when Truth was corrupted by Idolatry, or loſt by ignorance. Iſrael for a long ſeaſon was without a preaching Preiſt and without the Law, and in thoſe times there was no peace to him that came in, nor to him that went out, but great vexations upon all the inhabitants of the countries, 2 Chron. 15. 3. 5.

Truth is in a double danger, and both theſe muſt be provided againſt, if Truth be ſecured. Firſt, it is in danger of open violence, in reſpect of thoſe that would burn it out of the world, by fire and perſecution, as the Papiſts. And Secondly, it is in danger of back doores to be all let run out into Hereſies, and Errors that are deſtructive to the power of godlineſſe. Some deal by Truth as Alexander threatned he would do by the River Ganges, which was, that he would cut ſo many Channels in it, as it ſhould looſe both name and glory▪ It is the Devils policy, that when he cannot murder Truth by violence, yet he would bring it into a mortall conſumption by Errors and corruptions. Do therefore neither ſuffer Truth to be forced, or Faith betrayed out of your hands. Contend earneſtly for the Truth, that was once delivered to the Saints, Jude 3. Be valiant for, be invincibly reſolved to maintain the Truth, and to perfect the Reformation of Religion throughout the Kingdom; and to rivet this reſolution, take but theſe two arguments;

Firſt, That in Rom. 1. 20. The Goſpel is the power of God unto ſalvation: Upon the enjoying, beleiving, and obeying of Goſpel-truth, depends all the happineſſe of your ſouls, and the ſouls of your poſterity.

Secondly, That in Pſal. 128. 5. I will bleſſe thee out of Zion: The certainty and ſanctification of all temporary bleſſings comes out of Zion, in particular where the truth of the Goſpel is upheld and obeyed, it gives firſt,

The greateſt ſtrength and ſecurity to a nation that can be, Rev. • 10. Becauſe thou haſt kept the word of my patience, therefore▪ I will keep thee in the hour of temptation. Salvation will God appoint for walls and bulwarks to that righteous nation that keeps the Truth. As Caeſar ſaid once to the maſter of a Ship that was afraid in a ſtorme, Fear nothing, thou carrieſt Caeſar; So may I ſay, Let that Nation fear nothing that upholds and advanceth true Religion. Jehoſaphet advanced the true knowledge and worſhip of God, and God ſtrengthened the kingdom in his hand, 2 Chron. 17, 5.

2. Propagation of Truth brings Peace. The fear of the Lord fell upon all the kingdoms that were round about Judah, and they made no war againſt Jehoſaphat, 2 Chron. 17. 10.

3. Riches. Jehoſaphat had riches and honours in abundance▪ 2 Chron. 17. 5. And in the glorious times of the Church, God promiſeth, For braſſe I will bring gold, and for iron I will bring ſilver; and for wood, braſſe, and for ſtone, iron, Iſa. 60. 17.

4. Victory. The nation and kingdome that will not ſerve thee, ſhall periſh. Violence ſhall no more be heard in thy land, waſting nor deſtruction within thy borders; but thou ſhalt call thy wals Salvation, Iſa. 60. 12. 18.

5. Glory. The Lord ſhall ariſe upon thee, and his glory ſhal be ſeen upon thee: the glory of Lebanon ſhall come unto thee, to beautifie the place of my Sanctuary. I will make the place of my feet glorious Iſa. 60. 2. 13.

5. Raiſe the Unity of brethren, and this will raiſe the Nation. The Motto upon our Coyn may be our inſtruction, Concord makes Concordia parvae res creſcunt▪ ſmall things great. The Apoſtles were exceeding earneſt in perſwading to Unity in Judgement. In the firſt 5 Chapters of the Acts of the Apoſtles, this Precept is five times repeated: Be of one Acts 1. 14. 2. 1. 46. 4. 32. 5. 12. minde. But that place is very emphatical, 1 Cor. 1. 10. Now I beſeech you brethren, by the name of our Lord Jeſus Chriſt, that ye all ſpeak the ſame things, and that there be no diviſions among you; but that ye be perfectly joyned together in the ſame Minde, and in the ſame Judgement.

Contrary winds will never bring our ſhip to the harbour: Nor can any thing ſo perſwade our enemies, that we are building a Babel that muſt down again, as the confuſion of our Languages. Gods people are a Cluſter with a bleſſing in it, Iſa. 65. 8. The way to preſerve the Bleſſing, is, not to deſtroy the Cluſter. But how ſhould the Unity of brethren be maintained? I anſwer, 2 wayes:

1. Let them joyn their ſtrength againſt all Hereſies and Blaſphemies and Errors that are deſtructive to the Power of godlines: theſe are the works of the fleſh, which all that are godly ought to ſet themſelves againſt. And which, it is the Magiſtrates duty by his power with Civil cenſures to reſtrain.

2. For leſſer differences in Judgement, which may fall out among godly men, and are not deſtructive to the peace of the Church, nor hinder the propagation of the power of godlineſſe, let them be covered and healed by love. Luther ſaith of theſe differences, Ignecharitatis funt •• m •• rende. they are to be burnt with the fire of love. As Conſtantine, when ſome Biſhops brought him books of their private quarrels, to read, He took them and threw them into the fire and burntConstantinus in ſynodo Niceno, libellos accipiens querelarum plenos, quos ei de privatis injuriis obtulerunt Epiſcopi, cos ne legendos quidem ſibi eſſe putavit, ſed continud flammis tradidit. Ruffin l. 1. c. 2. Socrat l. 1. c. 5. them, and ſo ended the controverſie.

Pride and ſelviſhneſſe are the cauſe of moſt of our diviſions, and might eaſily be cured with love and humility, which we have infinite reaſon to labour for. The Apoſtle tels us of the danger of diviſions, Gal. 5. 15. If ye bite and devoure one another, take heed ye be not conſumed one of another. But this is not all our danger: There is nothing in probability in the world, that can ſo certainly make the plot of the Jeſuites to take, in making us become a prey unto our enemies, as our own contentions. Let us not have leſſe wiſedome then thoſe two Heathens, Ariſtides and Themiſtocles, that when they were to go together to negotiate the affairs of their country, to a city of their Enemies, could lay down all the difference betwixt themſelves. Either we are not brethren, or elſe we ſhould ask our ſelves this queſtion, Why ſhould we contend? Let all that are godly lay this to heart in time, that we may have that unity in affection, that we may live together as Brethren, and the Power of godlineſſe may be carried on in the Land, and our united ſtrength may be imployed for defence againſt the adverſaries of Peace and Truth.

The ſecond direction how to prevaile with God to raiſe the2. Direct. Nation, is, To advance thoſe things that will make the name of God great in the Land: If we would have God to honour us with his bleſſings, we muſt ſtudy how to honour him by making his Name glorious.

There be 5 meanes, whereby the knowledge and ſervice of God, and conſequently his glory, be principally promoted:

1. Good Magiſtrates, that will uſe their authority for the ſuppreſſion of vice and prophaneſſe, and the encouragement of ſuch as are godly. When God will enlarge the priviledges of his Church, he will give Kings to be nurſing fathers, and Queens to be nurſing mothers unto it, Iſa. 49. 23. and Iſa. 60. 3. Kings ſhalbe thy brightneſſe. And ver. 16. Thou ſhalt ſuck the breaſts of Kings. Whence we may take notice how great enemies they are to Religion and the glory of God, that would diveſt Chriſtian Magiſtrates of their power to command and ſtrengthen Eccleſiaſtical Reformation; or make it none of their duty to advance the knowledge and the true worſhip and ſervice of God, and to cruſh prophaneſſe, and reſtrain and purge out ſuch corruptions in Religion as are deſtructive to it, by their Civil ſanctions.

2. The Ordinances of Ieſus Chriſt. The adminiſtration of the Word, and Sacraments, and Prayer, &c. By theſe God doth diſpence his Grace unto his ſervants, whereby they are enabled to believe and to walk according to the rule of Holineſſe, and to do good works, whereby they glorifie their Father which is in heaven, and make his Name great.

In all the places where I ſhall record my Name, there I will meet you, and I will bleſſe you, Exod. 20. 24. God communicateth all his ſpiritual bleſſings in holy Ordinances: Theſe are the Throne, out of which iſſue the ſeven Spirits, Rev. 4. 5. In this mountain ſhall the Lord of hoſts make a feaſt of fat things to all people, Iſa. 25. 6. In a feaſt are plenty, dainties, and varieties: So in Gods ordinances, not only a beginning, but a ſupply and increaſe of the choiceſt gifts and ſpiritual abilities to glorifie God, are communicated.

3. Able and godly Miniſters, for the preaching of the Goſpel, and diſpencing of the myſteries of Chriſt, are choiſe inſtruments of making Gods name great in a Kingdom.

God doth uſe theſe as Co, workers with himſelf, for the planting and watering of grace in the hearts of his children, 1 Cor. 3. 6. 9. For this cauſe they are called ſometimes Fathers that beget us through the Goſpel unto Chriſt, 1 Cor. 4. 15. ſometimes Nurſes or Paſtors, that feed us with the milk of the Goſpel, 1 Cor. 3. 2. Sometimes Stewards, that faithfully diſpence the rich treaſures of Jeſus Chriſt unto all ſuch as belong unto the election of God.

4. Order, or Government, according to the Word of GOD. If the holineſſe of any people make the Name of God great, that is called upon them: If it be the honour of the husband-man, that his vineyard brings forth fruit which is amiable and uſefull; Then it muſt needs be much for his honour alſo, that this vineyard and theſe fruits be preſerved from waſte or corruption. Now, Government, it is the hedge of Gods vineyard: A hedge is uſed, as for ſeparation, to divide a Vineyard from common and open places; ſo for defence, to prevent it from the incurſion of ſuch as would pluck and deſtroy the fruits of it. Cenſures are Gods Pruning-knife, to lop off the dead boughs, that his trees may beare more of that fruit that he delights in: They are Gods medicine, to drive out that leven that would ſowre the whole lump of his people, 1 Cor. 5. • . 5. 7.

5. The Saints. Theſe are the magazines of Grace and Holines, and therefore no people in the world make the name of God ſo great and glorious as theſe do; nor doth God make any Nation ſo great and happy as that where his own people receive entertainment. When Iſrael were the only viſible profeſſors of truth and holineſſe, Moſes ſaith, Deut. 4. 7. Is there any Nation ſo great, who hath God ſo nigh unto them, as the Lord our God is in all things that we call upon him for?

Iuſtin Martyr cals the Saints the Supporters of the world. 〈 in non-Latin alphabet 〉 . It is no paradox to tell you, That you may thank the Saints for your Wives, your Children, your Eſtates, your Honours, and all the comforts you enjoy; becauſe when once the number of the Elect is compleat, all that remains in the world ſhall be burnt with fire.

Gods choſen people are called, A bleſſing in the midſt of the land, Iſa. 19. 24. and they are ſuch a bleſſing as preſerves all other bleſſings where they are. There is no ſuch fortification can be made to any Nation, as the Chriſtian entertainment of the Saints: for whoſe preſervation, God will deſtroy both Kings and Kingdoms, Iſa. 43. 3. 4. I gave Egypt for thy ranſome; ſince thou waſt precious in mine eyes, thou haſt been honourable, and I have loved thee: therefore will I give Men for thee, and People for thy life. When God intended to make Jeruſalem victorious and proſperous, then he ſaith, The Governours of Iudah ſhall ſay in their hearts, The inhabitants of Ieruſalem ſhall be my ſtrength in the Lord of Hoſts their God, Zach. 12. 5. The ſtrength and bleſſings of God which make a Nation both ſecure and happy, are not ſo certainly brought in by any meanes in the world as by the prayers of his Saints to whom he ſaith, Concerning the workes of my hands command ye me, Iſaiah 45. 11. according to that of Saint Iames, Iam. 5. 16. The effectuall fervent prayer of a righteous man availeth much.

Now if theſe be the principall meanes to raiſe a Nation, and make it great, becauſe they make the name of God great, from whom all bleſſings come, and who delights to make that people great, who moſt of all endeavour to make his name glorious: Let us learn from hence what to make the matter of our moſt earneſt and conſtant prayers to God, namely, Firſt▪

That he would continue and increaſe the number of godly and zealous Magiſtrates, according to that direction of Saint Paul, 1 Tim. 2. 1, 2. I exhort therefore, that firſt of all ſupplications, Mayers, interceſſions, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life, in all godlineſſe and honeſty.

Secondly, That the holy Ordinances of Jeſus Chriſt may be kept from contempt, and propagated in their power and purity all the Kingdom over.

Thirdly, That the faithfull Miniſters of the Goſpel may have protection and juſt encouragement in their work, by the continuance and ſupply of an honorable maintenance in all the places of the land; and that the Univerſities may be purged, and that God would thruſt ſorth ſo many more faithfull labourers into his vinyard that the ſaving light of the Goſpel may be carried into all the dark places of the land.

Fourthly, That a government warranted by the Word of God may be ſettled and perfected.

Fifthly, That all that are truly godly, may be cheriſhed and have that entertainment in the land, that God may raiſe and bleſs the Kingdom for their ſakes.

Now theſe meanes, Right Honorable Lords, which others can only further by their prayers, you are able to advance by your authority and power: Let it be therefore your care, to act as godly and zealous Magiſtrates in proving all your advantages which you have above other men, in advancing theſe meanes which may raiſe the Nation.

Firſt, Improve your Authority: You have the power with others of making and diſannulling Lawes; you have the power of rewards and puniſhments, which are the great wheeles upon which the generality of the world are turned this way or that way.

Secondly, Improve your examples: The Ordinances of God were never ſo eſteemed and frequented, as when the godly Kings of Iſrael accounted it their happines to enjoy them and be preſent at them: witneſſe that Paſſeover appointed by Joſiah, 2. Chron. 35. 18. Like to which was no Paſſeover kept in Iſrael from the dayes of Samuel the Prophet.

More may follow the light by one Sunne then by a thouſand ſtars.

Thirdly, Improve your merits: Toward the relief of the Saints, or the encouragement of godly Miniſters, one of you may do more then a thouſand others.

Fourthly, Improve your opportunities: God hath now made you ſo great, and brought your adverſaries ſo low, as there is nothing to be done for the Houſe of God but you may do it.

Philip King of Macedon thought himſelf not ſo much engaged to his gods that he had a ſon by his wife Olympia, as that he had him then when he might have Ariſtotle to inſtruct him in thoſe Sciences that might afterwards make him glorious in the world. It addes much to the greatneſſe of your opportunities, that you have not only many thouſands to joyn their prayers to your endeavours, but many in their ſeverall Sphears are ready to contribute their beſt aſſiſtance for the furthering of all means that may conduce to the carrying on of true Religion and the power of godlineſſe.

Conſider, I beſeech you, all the advantages yee have before others, are ſo many obligations above others to be faithfull in the Work of the Lord; you are but ſtewards (no more then other men) of what you have, and you muſt give an account: now he that hath his talent great, and his work ſmall, will make but a ſad reckoning when God ſhall render to every man according to his works. Euchrytes being asked whether he would be Craeſus Craeſus vivens Socrates moriens. or Socrates? He anſwered, he would be Craeſus living, and Socrates dying: but this cannot be, great men that will dye happily muſt live piouſly.

The Aethiopians anciently uſed to chuſe the greateſt men of ſtature to be their Kings, becauſe they would have them outwardly as well as inwardly accompliſhed for government Aethiopes olim qui ſupra Aegyptum habitabant eum regem eligebant qui proceritate corporis • nteiret Oſor. de inſtit. regis lib. 4. God hath made you outwardly great; labour you to be inwardly holy, that ſo the work of raiſing this Nation by ſettling Peace and Truth may proſper in your hands, that you may not only be happy in your own perſons, but in after times; be like Jehojada who was honoured becauſe he had done good in Iſrael: and likewiſe receive a rich bleſſing upon your poſterity.

Thirdly, A Third Direction how to prevaile with God to3. Direction. raiſe a Nation, is, the right doing of thoſe duties, which may make our power great with God. I ſhall only ſpeak of Three of theſe, and that in a word, becauſe the time gives me warning to be very brief, and theſe are Faſting, Prayer, and Reformation.

God hath made large promiſes unto theſe; yet we uſe them, and obtain not the promiſes, and the reaſon is that which Hoſeah gives, Hoſ. 6. 4. Your goodneſſe is like the morning cloud, and as the early dew it goeth away. Our Faſtings and Prayers they want that ſoul, and ſubſtance, and ſincerity that God requires in them: we put off God with the ſhels of Duties, and therefore in ſome things God gives us but the ſhadowes of mercies. Let us raiſe our Duties, and God will raiſe his bleſſings.

Firſt then raiſe your Faſts; and that, Firſt,

In their End. Let your main end in Faſting be to get your ſins pardoned and your ſouls purged, and the Land clenſed of all abominations, that God may have more glory by your ſelves and others. All our Faſting is in vain, if God may truely ſay to us as he ſaid to the Jewes, Zach. 7. 5. When ye faſted theſe ſeventy yeares, did ye at all faſt unto me?

God accepts no ſuch Faſts as are chiefly out of fear or cuſtome.

2. In your Humiliation. Iſaiah 58. 5. Is this the Faſt that I have choſen, to bow down thy head like a bull ruſh? Be throughly ſenſible of your own vileneſſe, yet be fully ſubmiſſive to Gods pleaſure under his corrections, Levit. 26. 41. Be truely and deeply afflicted in ſpirit for all your own ſins, and for both the ſins and miſeries of others in the Kingdom, and for Gods diſpleaſure againſt us. It is in vain to put ſackcloth upon our loyns, and none upon our hearts, Pſal. 51. 18. God owneth not dry Faſts, he cals for Faſting and Weeping, Joel 2. 13. Veſſels that are brim full, if you do but ſtir them, they will run over. But all the ſins and miſeries of three Kingdoms can ſcarce pump a teare or a ſigh from many of our hearts. Take heed of continuing in ſuch Faſts; for if God cannot draw tears, he will draw blood from our hearts, when there ſhall be no remedy. Soul-affecting Faſts are raiſing Faſts, and no other.

Secondly, Raiſe your Prayers. Acceptable prayer will raiſe a Nation out of the duſt, Pſal. 102. 14. 17.

1. Raiſe your Fervencie. Jam. 5. 16. Fervencie prevaileth much. Jacob wreſtled and prevailed with God, Hoſ. 12. 4. God hath long cryed to us, and we are not awakened ſufficiently; And let us not think that leſſe then our ſtrongeſt cries will awaken God to riſe up for us. God deals with us, as mothers with their children; while they only whimper, they are not much regarded: but if they begin to cry in earneſt, and will not be quiet, then preſently they take them and give them ſuck.

2. Raiſe your Faith. Faith is the ſtrength of Prayer; nothing layes hold on God without this. Let us lean with confidence upon Gods ſtrength and goodneſſe, according to his promiſes; and then nothing is ſo difficult but God will effect it for us in the beſt ſeaſon. Pſal. 34. 10. The wals of Jericho fell down by faith. Pſal. 22. 4. Our fathers truſted in thee, they truſted in thee, and thou didſt deliver them.

Thirdly, Raiſe your Reformation, and this will raiſe the Nation. Amend your wayes throughly, Jer. 7. 5. True Reformation will make your Faſts prevailing Faſts. They turned every man from his evil way, and God ſaw their works, and repented of the evil he ſaid he would do unto them, and did it not, Jonah 3. 9, 10.

It will make our Prayers prevailing Prayers, Iſa. 5. 16. Strive to grow and increaſe in Holineſſe. If you would have England to be the Mount of Happineſſe, you muſt make it firſt, as Judah was, the Mount of Holineſſe, Zach. 8. 3. New wine muſt be put into new bottles. The way to enjoy great mercies for ſoule and body, is to get ſuch a degree of Holineſſe as will enable you to improve the choiceſt Mercies to Gods glory.

Raiſe therefore your Holineſſe, Firſt,

Above Formality. Let it be viſible in your converſations, that ye have not only a form, but the power of Faith, and Love, and other graces of the Spirit.

2. Above Partiality. Allow your ſelves no Sin, but univerſally make conſcience of every Duty, as Zachary and Elizabeth, walking in all the commandements of God.

3. Above Lukewarmneſſe, or the loweſt forme of Chriſtians. Be holy as He is holy that hath called you, 1 Pet. 1. 15. Labour to reach the higheſt ſtep of holineſſe. You are raiſed to great hopes, you have the choiceſt means of Holineſſe; Judgements to purge you, Mercies to draw you, Ordinances to edifie you: Walk therefore as becommeth a people of ſuch hopes, of ſuch helps: Let every Luſt in you be like the houſe of Saul, that grew weaker and weaker; and every Grace like the houſe of David, that grew ſtronger and ſtronger, Perfecting Holineſſe in the fear of God: That ſo God may prevent our fears, and remove our judgements, and raiſe us to that height in temporal and ſpiritual priviledges, that thoſe promiſes may be made good to us, Jer. 3. 17. The time ſhall come that they ſhall call Jeruſalem the throne of the Lord, and all Nations ſhall be gathered unto it. And Iſa. 27. 6. He ſhall cauſe them that come of Jacob, to take root; Iſrael ſhall blaſſome and bud, and fill the face of the world with fruit.