WEE are in a Parable. A Parable delivers some excellent truth under a comparison. That truth is now Prefixed, now Affixed; It is here prefixed, and it is this. In prayer wee must not faint, nor flagge. This the Point. And this is pressed from the successe, and that is argued [Page 2] ab Impari, thus. If constant and faithfull prayer cary it with the worst, much more with the best: If with a bad man, then with our gracious God. This is the Summe.

The parts of the Parable are ordinary,

• 1. A Proposition,
• 2. A Reddition

In both we have,

• 1. Persons represented,
• 2. The successe mentioned.

1 In the first part, the Persons on the one side are,

• 1. Praying; a poore, shistlesse, friendlesse wi­dow who had no advocate but misery and im­portunity.
• 2. Prayed to; a sowre, sullen, froward peece, a man without sense of Pietie, or Humanity, one who presents as ill as may'be, whether Place or Person be considered. Yet see, this woman pre­vailes with this man.

In the second part you have, for one woman, many men; for one stranger, many children: for occasionall petitions, uncessant suits: and for a bad Iudge, a good Father, who can no more deny his owne, then himselfe. If then she, a woman so weake, overcame a man so harsh: what may not children so many, do with a Father so good?

2 You have the Parable. Our worke lies in the Reddition, where

• 1. Our blessed Saviour prefaces and premises, (Heare what the unrighteous Iudge saith) Heare it to your comfort; He speaks some comfort, and (in him) God speaks more.
• 2. He assumes, and that most strongly, as the [Page 3]question shews; Shall not God avenge, &c. as if he had said, It is out of question, he will.
• 3. He concludes. God will heare, will certainly heare, nay, will seasonably heare, with a non obstan­te; notwithstanding he is seemingly slow in his answers, and we certainly weak in our faith and dependance. I will say no more, as yet, to the words.

Something I have to say to you, from them; and I hold it my happinesse, that I, who have no breath to spare, shall speake to those, who will conceive faster, and see farther, then I can speak.

For my Errands; the first and maine results from the whole, and this it is.

Doct. 1 In point of Prayer, we must gather all arguments of incouragement, and never yeeld, Col. 4 12. Rom. 15.30. till we have the day. Prayer is a mastery, and that mastery is a wrast­ling and wrastle we must, whiles we can stand. When we are once drawne forth upon this ser­vice, where we pitch, there wee must make good our ground, without flight, or fainting; [...] Militaria ver­ba, ut vult Eustat. aliique. as one word, in the first verse here, and another in the last verse, Heb. 10. is conceived to imply. This the Lesson our Master is now teaching, and he char­ges it upon us as a duty in the first verse. And for farther proof and incouragement, I present you onely with three Arguments.

1. The first is drawne from God; where he gives, 1 we may, we must take all incouragements. Here God gives all, as

• Psal. 65.2. Can. 2.14.
  1. He offers himselfe to us as a Father; as a Father hearing prayer, as a Father begging prayer, [Page 4]as a Father loving prayer,
  Psal. 1 41.2. Ephes. 3.20.
  as a Father able to ex­ceed all prayers, needs, thoughts.
• 2. He binds himselfe as much by promise, as us by precept. Those promises of his are full, are free;
  Rom. 10.12. Deut. 4.7. Luke 11.10
  He is rich to all that call upon him: Every one that seeketh, findeth, and such like: And those promises are made to Christ, founded on Christ, sealed in blood, backt with an Oath.
• Iam 1.6. Heb. 4.16. & 10.22. Ephes. 3.12. Luke 11.
  3. He commands us to beg, and that without wavering; nay with all boldnesse, with all con­fidence of boldnesse, and fulnesse of assurance.
• 4. He armes us with Parables, experiments, and all arguments of comfort; Indeed such To­picks, as that it is impossible for God to recede, if we stand our ground. And thus from God.

2 2. Next to God, I present you with a cloud of Petitioners, who have stirred up themselves, to take hold of God, and it hath taken well.

1 I begin with Moses. If a man would have been discouraged,Exod. 32.10. Moses had beene the man.

• 1. The people were stark naught, and passing froward.
• 2. God seems to take him off, and to give him a discharge, Let me alone, saith he.
• 3. He seems to take off all objections. I will make of thee (saith he) in stead of them, a great people.
• 4. He suspends his answer, day after day, as if hee were unwilling to condescend. Yet Moses stands to it. God cannot get him gone; away he will not, without his errand, his errand hee hath.

To him I adde Iacob our Father, who concludes 2 Vs, as Hosea saith. In him God spake with us. Hos. 12.4. Gen. 32 24. This Iacob knowes not what discouragement means. God seemed to give him his answer, in Esau's ex­pedition against him; but hee will not take it: God was willing to put him off; but hee will not admit of any Put-offs: hee seems to take his leave; but Iacob, by his leave, will not part so: he seems angry, and willing to shake him off; but Iacob holds his hold: nay, hee seems to crush him, to maime him, to begin E­sau's quarrell against him; but hee, like him in story, when hee was maim'd on one hand,Cy [...]girus in Iustin. holds the ship with the other, and when hee was hand­lesse, held with his teeth, whilest breath held: So our Champion: Froun God, smite hee, wound hee; Iacob is at a point. A Blessing hee came for, and a Blessing hee will have. I will not let thee goe, (saith hee) unlesse thou blesse mee. His limbs, his life might goe: but there is no going for Christ, without a pawn, without a blessing. This is the man. Now what is his speed? The Lord admires him, and honors him to all generations. What is thy name (saith hee) q. d. I never met with such a fellow. Titles of honour are not worthy of thee. Thou shalt bee called, not Iacob, a shepherd with men: but Iacob, a Prince with God. Nay not Iacob, a wrast­ler with man: but Israel, a prevailer with God.

To these men, I adde one Woman, Matth. 15. 3 who, like another Gorgonia, threatens heaven,Nazi [...]nz. and is (as her brother said of her) modestly impudent, and invincible. Nothing can discourage her. [Page 6]Not her Sexe, not her Nation, not her Misery, not her Delayes: but shee gathers strength by her wounds, and comfort out of discouragements. Will Christ give no answer? Good, thinks shee: this is no denyall yet. Gives hee a discouraging answer? That's well, saith shee: I have obtained words, I expect deeds too: hee that opens his mouth, will open his hand also. Cals hee her dogge? all the better. Dogs some way belong to the family, some interest and right they have to some crumbs, to some scraps; and something she makes of it. You heare the Conclusion. O wo­man! Great is thy faith. Bee it unto thee, as thou wilt. I never met with such a woman: have it shee will, and have it she shall, and that instantly, (this very houre;) and that fully, shee's her own carver. And this is our second Argument.

3 A third this parable furnishes me withall. Courage in prayer drawes on importunity. Both cary it with man; much more with God. Marke the Widow. Shee stood in no relation to the Judge: Shee had no promise from him; his place and person promised little: There was little ho­nesty in him, and as little hope: either from or for her: yet shee scrues him up, and makes him weary of denials. What! a Woman in these cicum­stances Masculine! and We Womanish! Consider, I beseech you, how much is wonne, or lost, by holding up, or letting fall our spirits in prayer.

Are wee confident? Then consider, that Prayer is the strength of the Creature, (for it in­gages Gods strength) & confidence is the strength [Page 7]of our prayer, and of our selves: It doubles our strength; It contributes to the Publike: It sets God in the throne, nay us in a sort: for so (with Iacob) we reigne with God. That made Iacob, Israel. Other wayes, and things might make him Iacob: but Prayer denominates him Israel. By this, hee, and wee, reigne over heaven, and earth, and ca­ry the world in our hand;Plut. As the Boy at Athens sometimes said (I bring it onely for illustration) Hee could command all Athens. His reason: Hee could doe any thing with his Mother; his Mother with his Father; his Father with that State: So here, Faith can doe any thing with Prayer; Prayer with Christ; Christ with his Father; his Father with All.

But now, on the other side, Faintheartednes in prayer,

• 1. Hurts us.
• 2. Robs the Publike.
• 3. Wrongs God.

• 1. For God. It is a true Maxime, True defects in 1 the Creature come from falsly-conceited defects in the Creator. Thence our faith failes, because we have so low, so narrow, and so poore conceits of Al­mighty God, whose glory is so much eclipsed, as wee 'bate any thing of his Al-sufficiency, and prayers Omnipotency.
• 2. For our selves. Discouragement robs us of 2 our strength. A discouraged man is but halfe a man. Hee lies open to every temptation; is soon beaten down, and from halting soon turnes aside. Either hee prayes not at all: or not constantly:
  Heb. 12 13.
  at best, his prayers are fearfull, soon receive a check, [Page 8]and take their answer. And, as it makes God but halfe a God, and Mans selfe but halfe a Man, so
• 3 3. For others. It is not onely wanting to the Publick: but it hath an ill influence upon all. The truth is,
  Qui [...]i [...]i [...]è ro­g [...]t, d [...]ce [...]g [...] ­re. S [...]n: Deut. 20.8.
  (If I may speake it all at once.) It teaches God to Deny: our fellow-souldiers to Fly: (as the fearefull did in Israel: and our selves onely to Object, and to make difficulties, and in the end to Die for feare of Dying, Nabal-like.

Ʋse. 1 1. Before I Exhort, I cannot but blush at this basenesse of spirit, in my selfe, in our nature. You are as willing as I to take shame to your selves this day, and to sit before God (as Ezra did) confoun­ded. Tell mee (I beseech you) for the furthering of our humiliation, Tell mee. Is not Cowardise blushfull? Will not men rather Die, then heare-Cowards? and what is that but Feare and Boldnesse misplaced? And what is this but our Temper? who are Daring, where wee should Feare; and there onely Feare, where wee should bee Valiant. I in­stance in the present work. Wee have Gods Passe, and Patent for Prayer, and dare not plead it: and yet elsewhere presume without Licence. For I de­mand. Have not wee as good warrant to Pray, as to Curse? to Blesse, as to Blaspheme? yet here wee feare not, wee doubt not: there wee doe nothing els. I bring the case neerer to our purpose. What thinke you? Have not wee as good warrant to beg of God, as Rogues and Vagrants of us? They are strangers; They have no promise from us; none the least invitation: Nay, they trouble us, they charge us, they are in a disobedience, there [Page 9]is Law against them Asking, and us Giving: yet say, doe, what you please, they will not off. Send to them; they will sooner make your child or servant their spokesman, then make away. Threaten them with Stocks, or Officer, or what you please; it is all one. And shall these put forth in such a tempest, in a contrary wind, when all makes against them? And wee sit still, when wind, and tyde, and all is for us? when we have Law on our sides, and Gospell on our sides, and all the world on our sides? For Prayer ingrosses all the World, Heaven, Earth, All. I put it yet a little farther.

Have not wee as many incouragements from Heaven, as from Earth? Is not God as rich as Man? as able, as willing, as Free? yet see our practise. Wee have suites; these to God, those to Men What's our deportment? With Men it is our work to Strengthen the heart; our labour to gather in­couragements. Is it a man wee Never troubled? That is made an argument of incouragement. ‘I never troubled him yet, and for Once hee'll never deny mee. Have wee tried him Often? That is an argument of incouragement. Such an one is my Old friend, my tried friend; hee Never failed me; and therefore I'll to him. Is hee a Kinsman? That incourages. For shame hee will not deny his Owne flesh and bone. Is hee a Stranger? why then hee'll take it well, that I conceive better of him, then of my owne kindred. Is he Poore? Hee'll the better feele mee, and the sooner pi­ty mee. Is hee Rich? Hee may the better spare [Page 10]it.’ Thus with men, wee have still somewhat to say, for the support of hope, though they bee poore, hard, strangers, men no way ingaged by Covenant, or the like.

But now when wee deale with God (How can wee speake of it without blushing!) wee can doe little els then Feare, Object, Despaire. ‘Sure, hee doth not love mee; Hee will doe nothing for me; well may I goe, and try; but it will bee to no pur­pose. I shall get no pardon, no power, no comfort, no acceptation!’

O cursed Vnbeliefe! Can wee conceive hope, without promises? None with them? Can wee find Plea's for Men? None for God? Can Poverty help us, and not Wealth? Weaknesse, and not Strength? Will Cruelty pity us, and not Mercy? not Grace? Bee abashed thus to set earth above heaven; men above God.

Yet I have not done. I cannot without horror and trembling. Put the case as the case is. What thinke you? Have wee not reason to believe the God of Truth rather then the Father of Lyes? Let the Devill promise safety, secrecy, any profit, or content in a sinfull way; wee rest in his Word, wee make no doubt of the successe: All the threats and curses in the booke of God cannot dismay us. On the other side: Suppose God promises, and the Devill in the meane time threaten us: which is beleeved? All the Promises, Sacraments, Oaths, Performances of God cannot establish us. There is nothing but Presuming, when Satan promises: no­thing but Objecting, when God promises. O blas­phemous [Page 11]Unbeliefe! How doth this sinne de­base God! bely God! as the word saith; provoke God beyond all provocations! How angry was his Majestie with Israel, for this sinne? How an­gry with Moses? How angry with Zachary? for this in one particular; and in a lower degree. O, how low must wee cast our selves before our God this day, for this capitall sinne! which is so much the worse, by how much the more Spirituall it is, and Anti-Evangelicall. Seemes it a small thing to us, to make God worse then man? but we must make him worse, then the worst in Hell? What! Shall our unbelieving hearts not onely impute Lying to him, but put Perjury upon him also?Tertul. Hath not he sworne, that Wee shall not secke him in vaine? And shall we beginne and conclude in unbeliefe? Is it not enough before prayer to say Hee will not heare: but after prayer, when he ha's heard, to say Ha's not heard? as Iobs words sound, to some mens sense. Iob. 9.16. But here let us sit downe in our confusion a while. And then let us Advance, and thinke it long, before wee have wip'd off this dis­grace, and approv'd our valour.

Ʋse 2 2. And here, what shall I entreat, but the per­usall of the Text? You heare the Lesson. We must 1 hold out in prayer. You heare,

The Teacher, the onely Master upon earth. I looke upon you, as upon S. Lukes Theophilus, as men grounded in the truth; and therefore wil­lingly decline the Common Place of prayer, and wave old errors happily buried,Aug. haeres. 57. & epist. 121. &c. with the unhappy disputes of this age. How, and in what forme the [Page 12]widow petitioned I dispute not. Written, or not written, a petition is a petition still. The thing I am to presse, is a resolute perseverance in prayer. And this will need some pressing. For,

• 1. We have a dull, base, feeble spirit, ready to receive all impressions of discouragement.
• 2. Next, from without we shall not want dis­couragements, if we will listen to them.

First, our owne guilty and unworthy hearts, (as before I intimated) will cast a thousand perils.

Vid. Ezr. & Nehem. Secondly, prophane spirits will entertaine us, as the enemies did the Church, with a thousand scornes.

Thirdly, Friends (carnall and spirituall) will tell us, that it is all in vaine, too late, and impossible to prevaile.

Fourthly, Satan will roare upon us. Thou pray, O Hypocrite! Thy person is unwelcome, thy prayers abominable, thy heart, mouth, and hands loathsome; the pure eyes of the most ho­ly God cannot but loath thee, his glorious Maje­stly will confound thee.

Lastly, The Lord himselfe will sometimes seeme an adversary: he will hide himselfe, when thou seekest him: run from thee as fast as thou runnest after him: now he will chide, now frown, now delay, now seeme to reject thee, and to scorne thy services: in a word, quite to shake thee off, as Naomi seemed to beat off Ruth, when yet he de­sires thy company, as she Ruths. In this case thou must not shew thy selfe a dastard, but gather spi­rit from the opposition.

Next the Times call upon us. The children are 2 come to the birth, Ier. 30 7. and there is no strength to bring forth. It is the time of Iacobs trouble, Gen. 42. and therefore we must not, with Iacobs-children, sit as men a­mazed, but make out, as the old man advised them; the rather because there are so few, that either will, or dare, or can lift up one faithfull prayer.

In the third place consider the thing it selfe, I 3 meane Prayer. It is our life, our strength. All the world is a dead body, till God act it: and all (within and without us) lies dead till we act God by prayer: all the comfort in the creature sleeps, till we extract it with this Limbeck: Dor [...]it sides, d [...]it Cirsius. &c. Aug i [...] Psal. 25. all our gra­ces, nay all the perfections of God, till we awaken him and them. You finde it, wee feele it: you have tried what Wit can doe, what Eloquence, what Policy, what Resolution and Endeavor; yet we stick. Now try another way; Set Heaven on work, till that move, the earth stirs not. Set God on work, till he act, nothing is done: and when you have won him, you have won all. Whilest there is but crea­ture to creature; wit to wit; created strength to strength created, the war is doubtfull, the issue uncertaine: But, when by prayer the great God is made, and so there is the Creator to the creature, and strength to weaknesse; then the victory is in sight. My meaning is not to take you off from other meanes; onely this I say, that a good En­gineere is not the worst Souldier; nor a good prayer the worst Parliament-man. Faith can doe more then wit:Numa apud Plut. This brings men into the Field; but that God; and he onely secures the heart. [...] [Page 14]said the Heathen, in his greatest extremity; and there is our best Anchor-hold.

Go on in this your strength, and your spiritu­all enemies shall melt before you, as once the Canaanites before Israel, and the Gauls before the Germans face.Nec [...]ultum, nec [...]ulorum aciemf [...]re, &c. Chrys. de orā ­do Deum. l. 1. What more shall I say to you, in a way of perswasion? Shall I minde you of Chry­sostoms argument? It is your honour, your hap­pinesse, that you may thus dwell in Gods pre­sence, and expresse your desires. Do but thinke what it is to deale with great Personages, in way of petition. I. There is time spent in going to them: Then more in waiting on them: After sundry dayes waiting, we may haply receive that proud Prelats answer,Hildebr. to Henry 4. Wee are not yet at leasure: When we have accesse, we must be briefe, we may offend: The answer is doubtfull; sometimes in­stead of Bread, men either give, or speak Stones; however, no man can give all, to all Petitioners. But now when we deale with the high God, wee need not travell far, every place is a Sanctuary; nor need we abridge our selves, come when wee will, in the day, in the night: speake whilest we will, so long as we speak his language, he will heare us at large, yea hee will help us out, and make English of that, which to our seeming wants sense. And should not this incourage us? Were they blessed that stood continually before Solo­mon? And is it not our happinesse that wee may have Gods eare, Gods heart, hand, face, help, all? Or, shall I tell you, that Prayer is to us, what the wa­ter is to the Fish,Chrys. lib. 2. de Orat. the onely Element of safety, [Page 15]and our utmost refuge.

Truly the Lord hath reserved divers things to this ordinance of prayer; some devils will not out, some temptations will not off, some obstru­ctions will not be removed, some difficulties will not be conquered, some mercies will not be ob­tained, but by prayer. What other key will un­locke the clouds in this drought? or turn about the hearts of men, in this distraction, but onely prayer? And who knows but that therefore God hath futured other hopes, and frustrated other meanes, to the intent, that he might honor this ordinance?

For Motives I will say no more. Onely give leave to tell you in few, how you shall hold up the heart, from fainting in the work. The way is this.

• 1. Come well appointed into the field. Assure the 1 the maine point. That your persons are accepted, and that you are Gods owne, as it is in the Parable; for, till this be resolved, that God is yours, and you his, all particular doubts will resolve them­selves into this. ‘It is true (will your heart say) God is good to his: But am I his? His promises are gracious; but doe they belong to me?’ And therefore lay that as a foundation, I am thine; and
  Psal. 119.94.
  and then it will follow, as David infers, therefore save mee.
• 2. Assure your Prayers, that they be acceptable. 2
  • 1. For the Root; They must be issues of Grace; not of wit or nature.
  • 2. For the Rule; They must
  • [Page 16]1. For matter; beare the stamp of God, his pre­cept, or promise.
  • 2. For Order; they must bee tendred in the hand of a Mediator, the Lord Christ. And
  • 3. For end; The object of prayer Gods self must. be the end thereof. And the more we secure both Person, and Prayer, the more courage we shall have in standing it out.
• 3 3. Come well appointed both for
  • 1. Weapons, and
  • 2. Company.

1. For company; The more the better; where­as in other fights and fields sometimes multitude marres all. There is a speciall promise upon joynt prayers, Mat. 18. And could we second one another, as Bathsheba, and her friends did, in her addresse to the King, 1 King. 1. I should not doubt of as good an issue our petitions, as she found of hers.

O, That wee could meet! if not alwayes in the same place, at the same time: yet in the same requests.Text. If one widow can do so much alone; what might not an army of Children doe, if they would close?

2. As for weapons; The Lords owne are most approved, and will be onely available. He is a mighty Prince, who will be served onely with his owne. Looke how it was in the Law: All must be Gods owne: The Priest his, the Sacrifice his, the Altar his, the Place his, All his; to the very knife, and meanest tooles: so is it still. The Person praying must be his owne, the Prayer his, the [Page 17] Mediator his, the Petitions his, the Reasons his, All his. And when you presse him with his own, and say (as she to Iudah) Whose are these? Gen. 38. he cannot de­ny himselfe.

Being thus armed, and entred the lists, play the men, and be victorious. There is but one thing more to be done. Set Faith on work, and that will be your victory.

If you ask me, How?

The Answer is, Pitch faith upon God. Consider,

• 1. What he is. Why, he is a God, saith Christ. 1 That is all that can be said. Not an Idol, that hath a dead eare, and a dry hand: Not a man, that hath but little, and can doe little, and will do lesse: But he is

• 1. A God; that is, Power it selfe, Wisdome, Mercy, oodnesse it selfe. View him well: for all in God makes for encouragement, when once we are his.
• 2. He is not a God simply, but a God in Co­venant; and that Covenant is made with Christ; and by vertue of the same Covenant Christ, and wee are both heard.
• 3. By vertue of this Covenant he is a Father; and what will not a Father doe, an heavenly Father for so many children? when all pray, and all in each child prayes: for wee make to him, as the child to the breast; all speaks, and works at once, hands, feet, mouth, all, there and here.

• 2. What his promises be. How free, how fit, how 2 attempered to our exigencies, and needs. 1. They are made to the lowest degree of grace, Matth. 5.
• [Page 18]2. They are made to grace mingled with many wants and corruptions, to bruised Reeds.
• 3 3. What he is in his deeds. 1. He gives us two Mediators; His Sonne, his Spirit. 2. Hee gives more then is asked, never lesse. 3. He gives cheerefully. Before wee end, he begins. 4. Hee gives to many for our sakes;
  Es. 65.24. Dan. 9.
  maintaines a world of men, and creatures, for our use. And so long as wee see one of them alive, wee cannot justly doubt of his faithfulnesse to us.
• 4. Lastly, consider what he is in his Parables. Here he shews us what Prayer can doe with a Iudge. Luke 11. He tels us what Prayer can doe with a Neighbour, what with a Father; and infers incou­ragement from all.

Is he a Iudge? A Iudge may be overcome with importunity.

Is he a Friend? A Friend may be raised out of his bed with intreaties.

Is he a Father? And are we Fathers? and do not we feele the force of that argument? If yee, that are but sory Fathers, will give good things to a child: will not your heavenly Father much more?

Now having by an eye of Faith thus looked upon God, in his Perfections, Relations, Promises, Performances, Parables: Gather upon God, and hold him to it, as Iacob did. Didst not thou command mee? Saidst thou not thus unto mee? &c. Presse him with his Precept, with his Pro­mise, with his Hand, with his Seale, with his Oath, till we do [...], as some Greek Fathers do bold­ly speak: That is, (If I may speak it reverently e­nough [Page 19]after them) Put the Lord out of countenance; Put him (as you would say) to the blush, unlesse we be Masters of our requests.

Obj. O, But is not this too great an impudence?

An. There is a lawfull impudence; as there is a hurtfull bashfulnesse; witnesse our Saviour his phrase, Luke 11.8. [...]

Obj. O, But God is a great God.

An. Yea, But he will pity, and heare like a man, and in that respect compares himselfe to man, in these Parables.

Obj. O, But hee is a Glorious Majesty.

An. Yea, But hee is a Father. And a Kings son may go as freely to his Father, as a Beggers.

Ob. O. But it is too late.

An. Come in the Night, if the Day be lost. At mid­night the neighbour heard his neighbour, Luk. 11.

Obj. O, But my prayers be simple.

An. And here is a simple suitor in the Parable. Art thou a Child? A Father accepts of small, broken, imperfect speeches from a child.

Obj. O, But I apprehend God as a Iudge.

An. The woman had to doe with a Iudge in the Text. Thou hast a Mediator, and he is a Son, a Son that never sinned, never displeased. Plead him, and then make supplication to thy Iudge, as Iob did.

Obj. O, But?

An. No more O Buts. Silence unbeliefe. Turne faith loose. Our worke should be to strengthen, not to weaken our hearts: to greaten our Faith, not our Feares. And there is no temptation so [Page 20]strong, but faith will conquer it: no affliction so great, but faith will supple it: no prison so strait, but faith will open it: no objection so forked, but faith will dissolve it: no danger so imminent, but faith will out-face it. Help this, and Help all: Awaken this, and Awaken all. Re­member the Story of another Widow, 2 King. 4. She had little: She needed much. Borrow (saith the Prophet) of all thy neighbours: But shut the doores upon thee. It was time to shut the doores, when many greater vessels must bee supplied from one little one. I say the like to you. Shut the Doores: Shut out sense, shut out all discou­ragements, which would put faith out of coun­tenance: And, if God fill not every vessell, challenge him upon that his word,Psal. 31.10. Open thy mouth wide, and I will fill it. And take this with you. The Cruse never ceased running, till there was no more room. As elsewhere God never ceased bating, till Abraham left begging.

I have spoken to the Point. Now the Lord in­large you in private. I am sensible of your occasi­ons. I am unwilling to abridge my Worthy Brother. And therefore I will say as much as I can at Once, to the particular following, and contract my self.

The ludge in the Prothesis we passe. The Com­parison E Medio imitates a mercy, in Having Iud­ges. I adde onely the Orators qualification,Ci [...]p [...]o Milo [...]e. Madò audeant que sentiunt.

The Assumption comes on with great strength, and holds out this to us.

Doct. 2 The Lord will certainly avenge his owne.

For the Termes this may suffice. His own by Ele­ction, as it is added.

Election is either to Glory, or Election is either to Office. Wee exclude nei­ther: wee prefer the former. God hath a Peculiar (not a Puccian) choice. The Number, whether Ma­terially, or Formally considered, is to him Certaine. The Persons knowne. And them hee'll Avenge. (Avenge,) that is, 1. Vindicate them, and 2. Re­taliate their enemies.

For proofe thus.

• 1. Gods title is, The Avenger. Psal. 94. 1. As 1 elsewhere, The Protector, The Second,
  So the vulgar and the 70, often in the Psalmes read [...], Protector, &c.
  or Champion of his people.
• 2. 'Tis his Place, as Iudge. Gen. 15. 14.
• 3. 'Tis his Prerogative, as Supreme. A Regali­ty invested in the Deity. Vengeance is mine. Un­lesse God issue out a Commission, and give power, none must revenge.
• 4. 'Tis his Glory. Hee's knowne by it. Psal. 9. 16 He shines in it, and is lifted up into the throne. Psal. 94. 1. Here all his Perfections, Wisdome, Power Iustice, Truth are Concentrate. That's from Gods selfe.

Next, From his People. God is most concern'd 2 in all their sufferings.

• 1. The Cause is his: and hee's struck at in it. The thing pursued in a Saint, is, not sinne, nor the Mans selfe: But God in his Truth and Graces. Hereupon the Church intitles him to her quar­rels, Psal. 74. 22.
• 2. Next, The Persons bee his: his Children. [Page 22]And the Father feeles what the Child suffers: and whither els should Children fly, but to their Fa­ther? Nay, in a sort, by Acceptation, and Inter­pretation, they are God himselfe. Hee, that touch­eth them, toucheth him in his tendrest part. Zach. 2. 8.
• 3 3. Thirdly, From their Enemies. They have no aime in their hand. They strike at All, with Haman. Yea they triumph over God himselfe, when they trample upon his: as a King is said to bee conquer'd, when his subjects bee subdued. Hence in Scripture,
  Vid. learned Mede in 1 Tim. 4. 1.
  A Nation, and their God stand and fall together. 2 King. 28. 33. Ier. 48. 7. and 50. 2.

This Point (applied) is

• 1. Of Private concernment, and
• 2. Of Publike use.

In Private, it hath a Threefold prospect.

1 1. It lookes backward, and bids us reflect up­on our selves. And in case wee have been wrong­full to the Name, Person, State of any of Gods; set all to Rights this day. 'Tis the worke of this day. 'Tis The Fast. Isay. 51. There God shewes What is, What is not a Fast to him.

To hang the head for some houres, that's not The Fast.

The Fast is. To loose the bands of wickednes, to un­doe the heavy burdens, and to let the oppressed goe free, & that yee breake every yoke. Is it not &c? ver. 6.7. Let's come home therefore to out businesse. Is a­ny servant defeated? Any Tenant by us oppressed? [Page 23]Any Creditor defrauded? Any poore Christian any way wronged? Let my counsell bee accepted.— Break off your sinnes by righteousnesse, and your ini­quities by shewing mercy to the poore, &c. Dan. 4. Pay for the cure; Make satisfaction for the wrong; Compound with the Plaintiffs; Let them stay the suite, become mediators for you. This is Gods way, in the Case of Abraham with Abime­lech, Gen. 20. of Iob with his Friends, Iob ult.

Give (saith God) the man his wife: hee is a Pro­phet, my Prophet: Hee shall pray for thee: so thou shalt live: else thou art a dead man. And for Iob; Hee is my Servant (saith God) you have done him wrong: Right him againe: And Let him sa­crifice: Him will I accept: you without him I accept not.

You see the course. If you tread it, your Fast takes, your Prayers passe: If not, The Iudge is on the bench; hee will Have Eye for Eye: Tooth for Tooth. My meaning is, Hee will returne you your owne Coine; and the more silent the Patient is, the more shrill the Wrong will bee; as in the case of Moses, Numb. 12. 2. whilest hee is dumb, God speaks, whilest he is deafe, God heares, and stirres. And surely Fast wee must from all Vnjustice, or Fast from nothing. Better eat bread, then drinke blood, and devoure mans flesh. I referre you, in this haste, to Iob 31. 21. to Exod. 23. v. 23.24. & 27. I must away.

2. This respects the time present. Will God 2 avenge? Hold yee your hands. 1 Sam 24.13. Let wickednesse pro­ceed from the wicked. Let not your hand bee upon [Page 24]him. Yea hold your Tongues, your Hearts, and bee not so impotent, as to returne wrath for wrath: much lesse to band jests, and girds. 'Tis for chil­dren to spit at one another. Bee yee so Manlike, so Kinglike, Regiumest, &c. as to doe Best, when yee heare Worst: so Christ-like, as to overcome all evill with all good­nesse. And in case you bee at any time either plai'd upon, with David, or trod upon with that Great Prince, Barbarossa, Non tibi, sed Petro. V. 10. V [...]sin. say, Non tibi, sed Christo: say, 'Tis before the Lord. And, if no law will relieve you, know that you shall doe your selves no disservice, in making God your Chancellor.

3 3. For the future; This must fixe us on our duty, what ever the case bee. The matter is not what the Worke: but what our Warrant is. 'Tis certain, we shall meet with oppsition in the pur­suance, and performance of our Callings: Espe­cially You, that are more publike persons, and have more earnest contestation with open delin­quents. Lugge but one swine, and there will bee a great outcry. But here's the Point. Are yee Gods in the Cause? Is the worke his? The de­signe his? your weapons his? your method his? Have you to shew a warrant, and Commission from him? Feare no Colours: Though every bricke were a Devill: Goe on with Luther. Your names, lives, posterity are in his hands. Hee speaks to you, as Absolom to his, Feare not: have not I com­manded you? 2 Sam. 13. 28. And, when you can justify your proceedings to him, reply upon your owne feares, in Nehemiah's words; Should such a man as I flee? I! who pretend to God! I! a Pub­like [Page 25]person! Should I fly with a whole Corporati­on, nay Countie on my back! Hath my Countrey intrusted mee, given mee her selfe? Et Turnum fu­gientem haec terra videbit! Farre bee this from Noble Spirits. Assure the Cause, Calling, Con­science: and that done, Fix your visible eye upon the invisible God, as Moses, Heb. 11.27: 1 Reg 22.19. and Michaiah did be­fore you: and all the Glory and Majestie in the world will seeme no more to you, then it did to them; or then a poore Candle is to the brightest Sunne. So the first Use.

The second is more Publike, and it is Dou­ble. 2

You of Publike ranke must

• 1. Concurre with God the Avenger,
• 2. Confide in him.

For the first. The Lord hath taken you into Commission with himselfe; put his Name, his Power upon you. What it is I cannot determine, nor doe I meddle with your priviledges. What ever 'tis, 'tis Gods; 'tis of him and for him, and must bee managed accordingly. It shall bee your safety to frequent your commission. 'Tis Derived, 'Tis Limited, yea and 'Tis Publike too; and must bee managed with a Publike spirit. Private revenge is not within your Commission. That leaves a staine upon a man some wayes innocent; witnesse Iehu: And puts an innocency upon the greatest offender; witnesse Abner.

Here then all selfish affections, and private re­spects must be 1. strained out, and Iustice Iustice, as Moses speaks, that is, Pure Iustice without mudde, [Page 26]must run down. Deut. 16.20. And 2. restrained in all others. And bee assured that you have done, and shall doe your selves greatest right, in Disa­dopting, and Disavowing all illegall, tumultuary, selfe-revenging, and libellous wayes. Gods cause needs not mans ly, mans froth, splene, malice. And it shall bee your happinesse to put a wide di­stance betweene Iustum and Iustè: betweene the courage of the Sonne, and the disorder of the Souldier,Manlius. Plus est in imperio, quam in victo­ria. Florus l. 1. c. 14. with that Old Generall. Your revenge must bee publike, then yea all publike in it. Per­son, Cause, Rule, End, All; and then it will bee a Sanctuary to the innocent, a Sacrifice to the Lord.

What Iehoshaphat once said to his Iudges, I say to you, Let the feare of God fall upon you. Take heed; The Iudgement is Gods, not mans. 2 Chron. 19.

Nothing of man must bee seene, heard, felt in this. All must bee Gods. God must bee read in your Lawes, heard in your Threats, felt and seene in your Executions: And then things come upon the Conscience with power, when onely God is represented.

Upthen, Yee visible Gods, and remember that God avenges by you. 1. In Civill causes. Say, what God would say; doe, what hee would doe: you are his mouth, his hand. Avenge the Widow, Re­lieve the Oppressed. And if your leisure will not admit of Iobs search: yet doe you admit of Iethro's counsell.Iob 29.16. Exod. 18. Dismisse them timely, when you cannot presently dispatch, lest you tire them, and wast your selves.

[Page 27] 2. In matters of higher Alloy: Avenge God, as hee shall avenge you. Make lawes to fence his lawes. Plead his right. Vindicate his truths, his name, his day. And that done, in a conformity to God, then in the next place, 2. Confide in him. Beleeve your Saviour. God will certainly avenge his owne; his owne servants, his owne delegates, and substitutes. Hee will 1 vindicate their name, their cause, their truth. Hee will bee jealous over them, when they are truly zealous for him. Rest in this. Nay further know, 2 God will avenge, not Members onely, but Whole Churches, and Societies, that are his: His owne, all his owne, whether Private, or Publike, hee will defend. And, if it shall please him to make us yet more his owne, and to draw us neerer to himselfe in a closer Covenant, so that wee bee his Iesurun, hee will bee to us, as once to Ia­cob, The shield of our defence, the sword of our excel­lency: Hee will beare us in his everlasting armes; as it is Deut. 33. more at large.

Yea hee will looke upon all the Blasphemies, Insolencies, Outrages, and Conspiracies against this our Church, and State, and at once retaliate our Adversaries, and justify our cause.

The Conclusion is that of the Kings. Deale cou­ragiously: the Lord shall bee with the good. When the Cause is good, and the Heart good, and War­rant good; God will bee with you, in his Counsell to Direct, in his Power to Protect, in his Goodnes to Avenge. So saith The Amen, and faithfull wit­nesse.

[Page 28] 3. Nay yet farther. As this must comfort us for our owne particular, in this our Little Moat: So for the publike, and the Church in genetall. The cause of Religion is, you know, Gods cause. The cry of Blood belongs to his Recognizance. Hee makes inquisition for blood. Psal. 9. The blood of his cryes loud, and hath cryed long against That Man of Sinne, and Man of blood. Under the Fifth Seale the blood of the Then Saints cryed apace, How long! &c. That cry open'd a Sixt Seale; and then the Bloody Dragon cry'd as fast, O yee hills, and Mountaines cover us! &c. Since that, ther's an In­undation of blood, that cryes from all Coasts, and cryes more then ever. Even thy blood O Germa­ny, and thine, O France, and thine, O Ireland. God hath said, that Hee that kils shall bee killed, and that blood shall answer blood, Revel. 13.10. The time drawes on, and Cry on yee bleeding Churches: Cry on yee Prophets, and Apostles, in your Sack­cloth, in your blood. And thou, O England, with thy Cranmers, Ridlies, Bradfords. Cry on, and give the Lord no rest, O yee his Saints, whose blood is shed, till he That's holy and true avenge your Blood. And

Yee, O NOBLES, and much honoured GENTLEMEN: [...]tus lib. 2. [...]. 15. doe yee set your hands to this Carthage, that busles most; and this Blondy-Beast, which bites worst, in her last conflict. And, when yee have done all, Stand by the Glassy Sea, with your harpes ready, till the Lord shall be pleas'd to empty the Fifth Viall upon the throne of the Beast, and cast the great mil-stone into that Sea of blood. [Page 29]Amen. Even so come LORD IESUS; Take to thy selfe thy great power, and let the blood-sheds of the Great Whore come in remembrance before thee. Amen.

Followes the Third, which delivers the man­ner how God delivers his.

• 1. H [...]e's long ere hee begins;
• 2. Hee goes through-stitch, when hee sets in.

For words; I am loth to entertaine time with Criticism's; wee have a greater work in hand. If wee follow Chrysostom's sense with the Vulgars, and her Sworn-men, and read the words Question-wise, Will hee suffer long? we shall

• 1. Impute to S. Luke worse language then he speaks, who of the Evangelists is most Attick: And
• So Homer uses [...] in Vul­cans speech to I [...]o. Iliad. [...] &c & alibi passim.
  2. Crosse the maine scope, which drives at perseverance upon delaies. If wee follow his fol­lower Theophylact, and moderne writers, and ren­der [...], by [...], sampling it with the Hebrew, wee have our warrant. Yet [here's a difficulty. For, How sorts this Slownesse, with thao [Speedily] following?

But this is no hard knot. 1. God may seeme to us: but is not in himselfe Slow. For to be Slow, is to bee too late; and God is never so: 2. Againe, hee beares at first, yet smites home at last.

I take no pride in varying from advised transla­tions, and therefore pitch there.

God gives proofe of his patience, before hee proceeds to execution. He suffers long, before the Creature suffers. This is generally true. But I [Page 30]must draw down the point to the present instance. He suffers long, (With Them.) With Whom? With Adversaries, as the woman phrased it; or With them, whom vengeance abides; as the Hebrews often couch the Object in the Action. Our Point then must run thus.

God beares long with adversaries; with worst men. He dispenseth not his favors equally to all: yet to all some. All taste of his goodnesse, but with a dif­ference. Though he beare not Ever, yet he beares Long with his enemies. His Everlasting Name is [...] opposed to [...], [...] say the LXX. Prov. 14.29. that is, He is not Soone, but Slowly provoked. The Apostle speaks it roundly, Rom. 9. He suffers with much Long-suffering the vessels of wrath.

The truth of this we finde in Persons, Cities, Kingdomes, and those none of the best. But wee touch onely upon these particulars.

• 1. Looke upon the Persons in their distance, 1. The Provokers are his Owne Creatures, who live upon him. 2. The Provoked, the Highest Majesty. This were enough to tempt created patience, as hee said;
  2 Sam. 16.9.
  Shall this dead dog raile upon my Lord the King! What! A Dog upon a King! This re­quires infinite patience.
• 2. Looke upon their Actions, in their difference. And there it is hard to say whether bee greater, Patience or Provocation.

• 1. The wicked hate His, for His sake, with a Satanicall hatred, (as Davids word is, Psal. 38.20.) and would destroy Soule and Body all at once, as that Villain in Bodin attempted upon a­nother.
• [Page 31]2. They cannot be satisfied with One Mordecai's flesh: They wish all but One head, that they might dispatch all at one stroke.
• 3. No time is long enough; no help great e­nough. They call in help; they beg & borrow Curses and Blaspemies, to their last breath,
  Mr. Boltons Sermon on 1 Cor. 1.26.
  as I reade of one.
• 4. They never relent, but write all to their me­rits, and wish they could doe more. Thus they provoke.

Now what is Gods Patience? Though his soul abhor sin infinitely; Though he cannot go out of hearing, and shut his eyes, as we may, but must see and heare all; Though his name, Law and Chil­dren be more to him then all the world; Though heaven and earth sweat under these provocations, and Gods owne (struck downe at his foot) cry for help: Yet God Beares, and Beares long; Rom 2. there's [...] Nay doth them Positive good; Treats with them; Fees them to be quiet, and his owne to be patient; and, when he must needs smite, gives them space, takes time himselfe, is Long in bending his bow, and drawing forth his weapons. And after all this, if then an Ahab will submit, he is ready to reprieve. But this is a Fathomlesse-depth. Were I in another place, I should hold it needfull to say something, by way of explication. But here it's sufficient to mind you, That Gods Patience is no way Pas­sive; Nay his Longest-suffering is his Greatest-Acting, or enjoying of himselfe, in all Serenity. and Perfection, and is onely grounded upon his most perfect nature.

• [Page 32]1. God is Power it self, and therefore can beare long.
• 2. God is Wisdome it selfe; and therefore for­bearant.
• 3. Goodnesse it selfe; and therefore so long­suffering.

And the longer he suffers, the more he exerci­seth and evidenceth these his perfections. That is the maine ground of the Point; whereto you may adde, if you please, these ensuing Parti­culars.

1 1. The Wicked, Gods adversaries are some way his owne; and that Ownenesse works Patience. The Lord is a peece of a Father to them also. For hee is A Common-Father, by Office to all; A Speciall-Father, by Adoption to Saints; A Singular-Father, by Nature to Christ. A Prince, besides his particular relation to his Children, is Pater-Patriae, Pater-familias, and is Good to All; though with a difference: So here.

2 2. Though Christ hath purchased a peculiar people to himselfe, to the purpose of salvation: yet others tast of this his goodnesse. The world, you know, was lost in merit, and ipso facto forfei­ted, with all its comforts, and appurtenances. The Lord Christ hath restored it, and doth keep it stan­ding; and in the Interim, the worst enjoy it in common with the best, and so far, fare the better for Christ.

3 3. God in his most wise dispensation, sees use of patience towards such: So, he works out his [Page 33]own praise, and designe upon his Church.

In short. At present there may be some use of them; and so he reprieves them, as we doe some notorious Felon: and hereafter there may be some fruit come from them; and the Ill Mother is a while forborne for her Fruit, and Venter sake. This is all I can stay to speak to the point.

Now were I my selfe, I would commend this to Two sorts.

1. The worst must take heed of Two Extremities. 1

• 1. Not to Vy with Children, and beare them­selves too high upon Gods love, because hee beares himselfe so patiently, and graciously to­wards them. No, there is a difference.
  Gen. 25 5, 6.
  Isaac is the Son of the Promise, though all the Abrahamites have something.
  2 Chron 21.3.
  Onely Iehoram the firstborne must have the Crowne, and Kingdome: Smaller matters must content the rest. All Iosephs brethren taste of his bounties; but none to Benjamin. As in the things there is a wide difference: (not now to be inlarged) so specially in the Issue, and event. The wickeds happinesse will take end, his lease will run out, Eccl. 8.13. That End when it comes, comes Swiftly; as Ezekiel in his 7. chap. tels them upon another occasion.—The End (saith he) is Come, is Come, is Come; and so some ten or twelve time minds them of this. And when that Time is Come, The Lord sets on, How Long, and How Of­ten he hath forborne.
  Psal. 95.
  —Fortie yeares long I have borne with this generation. And—These ten times have they provoked me. Numb. 14.22.
• 2. Not to charge God to bee an hard Master: [Page 34]But to give him the glory, not onely of his Iu­stice, but of his Patience, and Goodnesse: For even in his Executions he is still beneath their deme­rit, beyond their desert; and that one day they will know, though now they will not acknow­ledge it. But the maine is to the Saint.

2 2. If the worst must say, God is patient; must not the Saint? If Sodom, If Babel, If India must ac­knowledge his Long-suffering: must not Eng­land? must not This? must not every Towne and Citie? O survey your lives, compare Gods pati­ence with your frowardnesse; Gods forbearance with your stubbornnesse. Call to mind your fol­lies, passions, infirmities, presumptions. What answers you have returned upon reproofe; how many cals you have slighted; how many meanes you have scorned. In few; how many, how great, how lasting your provocations have beene. And, If Cain, and Iudas must yeeld God patient: Doe you say, Who is a God like unto thee, that pardo­neth iniquity, and passeth by the transgression of the remnant of his beritage? He retaineth not his anger for ever, because hee delighteth in mercy, Mica. 7.18. And, if the devils themselves thinke it worthy a suit, that their torment may bee deferred: must not we think it thankworthy, that we are thus long forborne? O, let every Towne yee looke upon, every Church yee come into, every field you walk in, every Creature you see living, draw from you thanks.—Let the house of Aaron say, His mercy endureth for ever; Else had wee no Church. —Let the house of Israel say, His mercy endureth for [Page 53]ever, Else had we no State.—let every man brea­thing say, His mercy endureth for ever; Else our Atheismes, Oaths, Curses, Idols, Murders, Whoredomes, and other Abominations had long since sunk us, and swallowed us up.

But what are Words, if but Words? Let the Me­ditation of this point be improved unto Humiliation; Repentance; Consolation.

1. For the first. Is God so forbearant? 1. What are we, that we should be so hasty? What? Is he wounded in his Name, in his Law, and in his Sons? And must not we be touched in our Dogge? Who are we, that we cannot beare (As God, (shall I say? nay) With God himselfe! Hee must smite, when we would have him; else wee question, sometimes his Truth, most times his Care.

Nay farther. Is God so forbearant? What have we done? Or what did wee meane, to pro­voke so Patient a Father? How great is the provo­cation of his sons, and daughters! It is not, It is not (beleeve it) a Small thing that will Anger this Fa­ther. It is not a little Cloud, that will hide this Sun. In his anger therefore reade our sins, and in his expressions his wrath. His Face, his Words, his Actions, speak him angry. And Patience will not bee angry for Trifles. What? David hide himselfe from his Absolom? doth not so great a wrath argue greatest provocation?

And is not Our Father, think you, Angrie, when he sends a Spirit of division amongst us? when he [Page 36] Dashes Child against Child? make a Rod, of a Sword? drawes Blood, and bathes his Sword there­in? Turnes his Children a begging, and outs them of all? Is not here wrath? And is it not time now,Num. 12. to fall before him, with Miriam, whilest he thus spits in our face?Num. 16.46. To Run with Aaron, when the fire is begun?1 Chron. 21. To cry with David, when the Sword is drawne? O Lord, spare Ierusalem, spare our Cities, our People: And to lament after our Fa­ther; as the Child doth after his lost Mother. My Father, my Father is lost, What shall I doe!

2. In the next place, Let this quicken our re­pentance: Kindnesse will melt a Saul. Should it not a Son? The proper issue of patience and kindnesse should be repentance: of long patience speedy repentance.

You are Noble. I report my selfe to your Iudge­ments. What think you? Are not a thousand of Oathes, and millions of Lies (to omit other pro­vocations) enow? Is not 40. yeares provocation? nay 60? nay 80. sufficient? Hath not God wai­ted long, and long enough? Is it fit, think you, to make him wait longer? Is there any hope, that ought else will work, if Patience work not? Or is there any thing left, after Patience abused? ‘Will not Nineveh rise up in Iudgement against us, and say, We had but 40. dayes patience afforded us: And shall these abuse Twice 40. yeares? Will not the damned in hell arise and say, We were born withall, some but 30. some but 20. yeares, and these have abused a far longer patience? Nay, will not the Devils themselves come in and say,’ [Page 37]We had not the patience of one houre afforded us; and shall these Ever bee spared? I beseech you by All the mercies of God; by An age of Patience; by A world of blessings; by that your Candor, and In­genuitie; and by all the Endearements, that ever past betwixt Christ, and your soules; pitie your selves; pitie your Countrey; pitie your posterity; and bee content to bee happy. Fall downe in pri­vate before the Lord, and say; O Lord, I am asha­med of my Vnmannerlinesse. Thou hast long knock­ed, and I have made thee stand out of doores. I can stand out no longer. It is infinit patience, if as yet I may live. O Turne mee, and I will now turne. I Come, I Come with all the strength I have. O draw mee! Melt mee! receive mee!

3. Lastly, Let this give us an hopefull expe­ctation 3 of further grace. True it is, Our sinnes are hideous. God was never more put to it by a Nation. Notwithstanding, could wee put our selves into a Posture for mercy, There were yet hope in Israel. For I demand. Is God patient toward Enemies? toward Rebels? when there's no fast­ing, no praying, no reforming thought upon? And will hee Not meet us in the way of his judge­ments? Vid. Mic. 6.3. What?Hos. 6.14. & 11.8. is hee so long-suffering toward sinfull Ephraim? so loath to thinke of a divorce? How shall I give thee up Ephraim! How shall I entreat thee! And so ready to receive Ephraim, upon sub­mission? Is Ephraim my deare sonne? &c. Ier. 31.20. And will hee not bee gracious to this Our Ephraim, in case wee come in? What! will hee plead for Is­rael, for Nineveh against his Prophets? and of a [Page 38] Iudge become an Advocate? As wee see in the case of Elijah, and Ionah. Why Elijath (saith hee) Thou art not alone: There bee Thousands with thee, and for mee: Why Ionah, dost thou well to be so hasty? would'st thou have mee slay the Child upon the Mother? so young, so many? Will God, I say, thus plead for a people, when his Prophets cry a­gainst them? And will hee not bee intreated for us, when of all Ranks some, and the Prophets chief­ly importune him? Beare up, Brethren, and know with whom yee have to doe. You deale with a Father, The Father, and The God of Patience. 'Tis true.Esa. 54.7. Hee can bee angry. That's his Iustice: That's his Goodnesse to you: But hee cannot bee long angry with his owne. 'Tis but for a Moment. It redounds not to the Person. 'Tis not Penall, but Medicinall. Sinke not under it. Onely prize pa­tience, and abuse it not. Hold this Patient God a­mongst you, as Moses did. Chaine him up with your prayers and teares,Ex. 33.16. & 34.9. and say, If wee have found grace in thy sight, Goe not from us: Abide with us. And then know, There is patience enough in God for a Thousand Englands. And, if wee doe misca­ry, it is not from want of Goodnesse in God, but from want of Grace in us, who have a price in our hands and doe not know it. But I must away. The last thing followes.

God is swift in his helpe as well as sure. When his bee once ready for help, help is at hand. So Na­hum pleads, cap. 1.2.3. God suffers; and God is swift. I am in hast, and cannot open the words. S. Peter saith the same, 2 Pet. 3.9. where two things are spoken.

• [Page 39]1. What God is in our conceit; Slack.
• 2. What God is indeed; Seasonable, when wee are fitted.

Obj. But is not God slow?

An. It is not slownesse, or slucknesse: For that is to Omit an opportunity. Hee is ever Opportune, and frames his pace, as there is cause. When wee bee ripe, hee is ready, hee is speedy.

Speedy, 1. In opposition to the Iudge here; who is too late; and to mens opinions, who being too short, thinke God too long.

Speedy, 2. In reference to our fitnesse, and fit­nesse of time. Hee is neither too early, nor too late; but observes the very height, strength, joint, article of time. Wee know not how to expresse Moses his [...] of time.Ex. 12.41. & alibi in Gen. But at present wee are up­on his speedy help. For this; doe but observe how hee represents himselfe.

• 1. In his gestures, and postures. Hee's said, 1 when hee is upon his peoples deliverance, to stand up or arise, to runne,,
  Vid. Hab. 3. & passim apud Prophetas.
  to fly.
• 2. In his Expressions. Hee that Comes, will Come, and will make haste, without tarriance.In the Canti­cles, he comes leaping, &c.Hebr. 10.37.
• 3. In his Performances. Ever at,
  Es. 31.5. flying, &c.
  or before his day, never one houre too late.

The Reason whereof is manifold.

1. If we respect Gods selfe. 1. He cannot mistake 1 time: For hee is Wisdome it selfe, and the just measure of time. That is Esay's reason,Esa. 30. Hee is a God of Iudgement. 2. Hee cannot faile of his aime, and end. For hee is power it selfe. There is nothing [Page 40]in his way, Hee is in heaven (saith David) and doth whatsoever hee will. Others must worke what, and when they can: God works when it pleaseth him, and can doe a great deale in a little space. Hee can cause to Conceive, and to bring forth the same day, Esay 66.8.3. Hee is goodnesse it selfe. Good­nesse is his nature: and nature delights in its owne operations: it is it's life. The Sunne runnes ra­ther then stand still; delights more in shining, then in being overshadowed. 4. Hee is Truth, and it is his Word, Hee will bee found in Due time; and his time is the Due time, with respect to our Fit­nesse. 2 Read Psal. 46.1.5.

2. Adde in the second place, Gods Relation. Hee is a Father. Relations, you know, are very active. Saul would rise early to help his subjects. 1 Sam. 11. Fathers be rather too hastie, then too slow. They are ready before their Sonnes. The child indeed thinks himselfe fit for Horsmanship, for the Vn versitie, Marriage, or the like: and conceives his Father too slow. But the truth is, The Father stayes upon his Child, and is ready before hee is ready; Especially in cases of danger. A Father runnes without legs, when the Child is hazar­ded: Nor is there any Beast, which will not fly upon death, when his young is indangered. Now the Lord hath not put this inclination into Crea­tures, and deprived himselfe thereof, the while. His bee His, and Hee will bee Theirs, if it bee not long of them. Let the prodigall creep, and the Father will run. Luke 15.

3 3. His Children will mind him of the time [Page 41]how it passes. Their Cry is still, How long! Make haste. Their Remembrancers joyne with them. Esay 62. and Christ with them. Zach. 1. How long, O Lord of Hostes, wilt thou not have mercy up­on Ierusalem? &c 12. These, All these sue God up­on his Band, and presse the fitnesse of the time. Dan. 9.2. Psal. 102.13. To make end.

If meere selfe-love will force this Iudge out of his pace: will not love of Iustice, Mercy, Truth? Love of Christians, of Christ, of Gods­selfe quicken him? Doth not he know how soone their spirits will faint? How soone they will step forth of the way? and after halting, turne aside, upon too long delayes?

Obj. Yea, but wee see Gods people long defer'd.

An. It seemes long, because wee are short. A short walke is a long journey to feeble knees. Times are above our reach. The knots, and periods of them are in the hands of the God of Iudgement. When help is seasonable, his fingers itch, as the Mothers breast akes, when it is time the child had suck.

There is no more now to bee done, Ʋses. but to make this point usefull to us, and then I have done.

1. Blush we at our boldnesse, who take upon us

• 1. To Controll.
• 2. To Confine the All-wise God.

1. For the first. Who are we, that wee should 1 sit upon our Maker? and say, in effect, Here God is out. Here hee mistakes his time? What is this but to Charge God foolishly, as Iob did not. What is this, but to Set the Sunne by our Dyall? Iob. 2.4 & 7.6. & 11.39.40. This Caesar termes sancinesse in his Souldiers. This our Saviour [Page 42]disliked in his dearest friends. This the Physici­an blames in his Patient: Parents in their Chil­dren: you in Vs: if so bee that wee, (at so great a distance, who know so little of your obstructions) shall charge you, here with too much haste, there with too much slownesse.

2 2. As great a saucinesse it is To Confine the Al­mighty. Now he must help, or never. This way, or no way. By this Parliament, or by No Parlia­ment. Stop, for shame. And, if you will wisely enquire into a reason of Gods proceedings, reflect upon your selves, and charge the slownesse upon your owne soules. It is a truth, God will bee ever himselfe: and hath many ends, in One Worke. But, in passages twixt him and us; the fault is ours, not his, if wee bee not seasonably holpen.

Thence that in Isay 30.18. God waits, that hee may have mercy. Gods Heart, Gods hands are full of mercy: hee waits, being A God of Iudgement. (i) one, that dispences mercy in Iudgement.

Thence his plea. Isay 58.1. &c. The people wondred they heard not from God. Why (say they) have wee fasted? &c. And God wonders, that hee heares not from them. And more fully (Isa. 59.1.) hee resolves the Case. Gods hand is not shortned: His eare is not deafned. Hee is able, hee is willing to doe them help. Where is the hin­drance then? Hee tells them, Your sinnes keepe good things from you.

Thence also it is, That God so expostulates with Ioshua. cap. 7.10. Vp, (saith hee) Why liest thou thus, and cryect to mee? As if it were long of [Page 43]mee, that the warre succeeds not. Goe, deale with thy people. There is an accursed thing in Israel.

Thus God points us to our dutie, and wee must Act accordingly. Iudges 20. when the warres of the Church miscaried, the Church inquires of God, with Prayers, and Teares, and Fastings. In the like case we must doe the same thing. We are here upon Gods worke. Things sticke. Comfort comes on slowly. Let us Cast Lots with Ioshua, and find out The Achan. Let every man lay his hand upon his heart, and say, Can God certainly helpe? Will hee speedily heare? What is then the reason of this delay?

This is a fit question for publike, for private, for All Persons.

In Publike. Your affections (Honoured and Be­loved) we question not. Sure your endeavours are good, your labours great. Yet must wee say with the Prophet, The harvest is past, Summer is ended, and wee are not saved. Ier. 8.20. Where is the Let? Let's put it to the Lot.

1. Lot upon your selves, & let each Parliament man 1 say. ‘Am I ready? Am I fit for mercy? for honor? I pretend to humiliation. I represent such a peo­ple, such a place (in their sins) this day. Doe I humble my selfe? Doe I gage my heart, pray, weep, mourne alone? I pretend to Reforma­tion. Am I my selfe reformed? Doe not I, who say others must not sweare, sweare my selfe? Doe not I give Libertie to my selfe, where I make Lawes for other? If so, God will ne­ver accept of a good motion from a bad mouth: [Page 44]as that State in Story would not.’

2. Lot upon your families. I come hither to re­forme others: But what are my Owne Children? my Owne Servants? What should Philip doe a­broad, till he hath composed disorders at home?

3. Lot upon your Companie, and Associates. Say, Is there never an Esau amongst us? Never an A­chan in our Tent? Never a Ionah in our Ship; who troubles all?

4. Lot upon your Courses. Aske. Whose work am I upon? Gods? or my Owne? Aske farther. (If the worke bee Gods, and the Publike:) In what Or­der doe I proceed? Vzzah may disturbe the whole businesse, for want of Order. Aske farther. In what Manner doe I goe on? If I presume upon the goodnesse of the Cause, or greatnesse of my strength; I may bee crost, as Israel was, in that 20. of Iudges.

You are now before the Lord. Weepe with Israel upon these delayes, and strike the right Veine. Say. The Lord is not slow to help: but wee are slow to search, slow to reforme, slow to put our selves in a hopefull way of mercy.

This is a fit Question for us also in Private. We (my Brethren) runne out upon God. He forgets. He will not bee entreated. Wee fly upon men. They make no Haste. They Spinne out Time, with long orations. Were Wee in place, Ireland should not bee thus deserted; Execution thus futur'd. But who is in fault? What disorder! What disorder! saith Nabuchadnezzar, when the Disorder was from him: So wee. What delayes! What delayes! No help [Page 45]Comes! O, but what saith God? Vp Ioshua. Israel hath sinned. There is an Accursed thing among you. There is cursed Pride, Unbeliefe, Covetousnesse, Coldnesse, Neutrality, in the Camp: What can be done, till this be removed? There are Vnblest Divisions, preposterous courses Wee Rangle our owne worke, and are much wanting to the publike, in our prayers, and amendments. And this is that, that scoat's the businesse in publike. Nay, shall I tell you? There is that, that hinders all in publike and in private: and in short it is this. Wee bee not to this day Humbled for Our-Own, and Our-Other-mens sinnes; wee bee not broken; we be not ripe for mercy. And can wee thinke that God will lay Cordials upon Full, and Foule stomachs? That hee will skarfe our bones, before they bee set? And lappe up our sores, before they bee searcht? O it is in vaine, (as I hope my Brother will anon tell you, now my strength is spent.) It is in vaine, I say, for us to dreame of Comfort, till wee are better emptied and broken. Let us, I beseech you, when wee have done in Publike, goe to it in Private, and labour to. see The Plague in our owne heart. Wee speake much of A malignant Party. But shall I tell you? Our sinnes bee the Ma­lignant Party: Yours, and Mine, and those whom wee represent this day. These tye the hands of God, and man. These stop the eares of God, and the King against us. Cloare the Lord, and shame your selves, saying, I have mistaken my selfe all this while. I have accused God: I have accused men. I now accuse my selfe: my backwardnesse [Page 46]to turne to God is it that foreslows my comfort. This done,

3 Be we next entreated to Coast upon a Cure. You are tyred with Working, We with Waiting. Come we briefly to the Point. Esay 21.12. If you will en­quire, enquire ye; Returne, Come. The Prophet speaks as if he were in haste: and two things are presently expected.

1. We must be humbled. That's once. Pride stands in Gods way. And, if we will make Davids pray­er, we must make his plea. We are poore and needy: make no tarriance. Psal. 40. ult. And this work of self-humbling is a greater work, then I can quickly deliver. But I presume you have beene already pressed, or will be anon, to this work.

2. We must be Reformed. Sinne hangs in our 1 light. That puts back things, that are comming on. Let Aaron, and Moses be never so willing. Let Israel be never so neare the Promised land: Sinne (comming betweene) will turne them round, and 2 put them back. That hinders good from comming on. Let Iehoshaphat be never so forward in a Re­formation: The High-places will not downe, if the Peoples hearts be not prepared, 2 Chron. 20.33. I have Cut you out your Work. Now upon it.

Psal 25. 1. Look Backward, and say with David, O Lord pardon my sin: it is very great. Pardon my house, It is I and my house, that have sinned. Pardon my people, the Towne and Countie, from whom I come,As Luke 4.23 to cure his Country is to cure himself. for whom I appeare this day, and which is my Second-self. Weepe over them as David over Ierusalem. Yea over the many many sis, that [Page 47]swarm in this Land; and there stand betwixt wrath and the people: and then

2. Look forward, with respect to all your rela­tions. As Men, Resolve with Naaman; I will wor­ship none but the God of Israel. As Masters, with Io­shua; I, and my house will serve the Lord. As Publike Persons, with David; Betimes I will cut off the evill doers. At least plead with Ioshua 22.20. Did not Achan thus, and God was angry with all Israel? For the Lords sake, Forme your selves into a happy body and order; and having so done, Doe but what you can to put us all into a Posture of mercy and safety. Let me tell you, that the Publike pulse beats very ill. Though many particulars give much encouragement: yet the generality is bad enough. I will not meddle with any thing this day, but what shall make for the worke of the day. I leave your businesses to another day and place. Give me leave to say thus much;

Credenda. 1. In point of Religion. If wee speak of faith: How many be there, who have (as that Father said) Fidem menstruam? I may adde,Hilary. Neutram, Nullam? 2. If we speak of particulars:Oculis in utram [...]artem sluat j dicarinon potest, probably Sone. Caes. de Bello Gall. l. 1. Most men move like the river Arar: backward or forward, who can tell?

3. In point of subjection, in this Iubile, & Interval, (as the Vulgar reckon it) no Magistrate, no Mini­ster, no Officer, no Age is respected. It is with us in the Country, as it was in his Army.Alcibiades. All are Lea­ders, none Souldiers. All Teachers, none Scholars.

4. And for Laws. Whilst you make New, wee break the Old: and whilst you are in the Mount, [Page 48]we are Dancing about a May-Pole, or Calfe. I may not dwell longer.

Give mee leave to deliver my owne and the Common suit of the honest minded, to you: and I will deliver it to you in his words, Marke 9.22. Master, if thou canst doe any thing (saith hee) have compassion on us, and help us.

My Lord, and Masters, If you can do any thing, Help us with your power (we will Help you with our prayers.) Help us with your counsell. Help us what you can (and what you can by Law, that you Can.) Help us to honest Ministers: Help them to Bread, and Books too. Help them against the Migh­ty, that they be not forced to Feast at that Dread­full-table,, Chrys. [...] &c. hinc & [...] apud Veteres. as it was once called, they know not whom themselves. O! If wee could be once for­med into a good people by a happy concurrence of Our Gracious Soveraigne, and both your Houses, we could not be long in dust and ashes. The Lord would soone (as hee saith) subdue our enemies under us,Ps. 81.14. Mal. 42.and come flying with healing under his wings. Onely, if we look for speedy help, we must speed our Bepentance, and Reformation; and so meet him, who hath promised to meet us. Now let the Pa­tience of God move you, the distresses of our Brethren (who have nothing left, Prater agri so­lum; if so much) move you. Let the sad distracti­ons and Iealousies at home move you. And, sith God is ready, why should wee deferre? Yet wee live: Yet hee offers himselfe as a Father to us. Here he is this day: O let us not lose this day: but to day, whilst it is to day, before the other halfe [Page 49]of it be spent, Come in, accept of mercy. And, for your encouragement, let mee conclude with a word of Comfort.

What? Doth God wait, to doe us a kindnesse. 3 Meanes he good to us at last? though (for ends) he forbeares a while? Bee not discouraged upon these delaies (If they be delaies.) Say with the Church, Micah 7. I will beare the wrath of the Lord, I will wait, &c.

Obj. O, But what hope's left?

An. There is hope. There is hope. Were there not: yet order it, that there may be hope, Lam. 3. And then Hearken what God will speak: Psal 85.8. for his heart and mouth will speak peace to his Broken people. Provi­ded ever that you leave him to his owne both Times, and Meanes.

Obj. O, But is not the time past?

An. Why then hath he called us hither? Put it in­to the hearts of his Majesty, and this Representa­tive-Kingdome, to appoint this meeting? Would he have accepted an offering at our hands, and sent us a word of encouragement, if he had purposed our destruction?

Obj. O, But (for the meanes;) Things are worse and worse.

An. I wish we were worse, in our owne sense; wee are, I feare, too good, too strong, too many. God is sometimes troubled with too much help, but never with too little. We are sometimes too soone, but he is never too late.

Ob. O, but we are put off still, from day to day.

An. You are deceived. Wee are not put off: wee put off God. It sticks there. Nay, God is already Come; we are holpen, and do live; and should live more, if we could live apace to him; and live his life, the life of faith. Now is Faiths turne and time. Now let The Iust live by his faith. Now with Daniel, let us Cast up times, and meet the Sun­rising; at least before the day shut in. Grow to his earnestnesse: O Lord heare; O Lord forgive; O Lord deferre not. And then expect some flying messenger, or other, with a message of comfort. Onely remember how it stands betwixt mother and child. Whiles the child doth but whimper in the cradle, the mother stirs not: But, when he takes up a note, and cryes every whit of him; hands, feet, face, all cry: then the mother flings by all; then she flies and outruns her self; I come, I come, I come, my child. I can say no more. My drift in all is, To beat you off (not from the Vse of Gods meanes, but) from Trusting in them. We have too long Idolized Parliaments, Creatures, and created abilities: And the Lord hath purposely blockt us up, because our eyes should be onely to him. And in him Alone you have encouragement enough. He hath holpen already: He waits still: He is more then a Iudge; He is a Father: Hee can help, Hee will help. His word is for us, precept, promise, parable: His servants are for us: His Son is for us, He is One-of-us, which is beyond all the encouragements yet mentioned: He is termed, in the words following, The Son of man, a man of [Page 51]Cum Patre dator, inter nos petitor. Aug.Prayes, a man of Grace, the high Favourite, a man amids us, who Gives with the Father, who Prayes with the Suiter. And shall we yet faint! what I cannot now doe in publike, doe ye supply in pri­vate. Christ is fresh, his Blood fresh. Put your pe­titions into his hand, and this day beg your Lives, your Land, your King, with your Omnipotent Prayers. If you cannot Speake; Weep. Fletu agitur, August. non affatu. Teares pray. If you cannot weep, Sigh. God heares Sighs. If you cannot Sigh, Breath. God feeles Breath. Lam. 3.56. At least, let your Actions pray, your Presence pray, your Submission pray, your Afflictions pray. God heares Afflictions. Gen. 16.11. Hee heares our stretched out hands. Do not we so? Doe not wee give to many a one, that saith nothing; but onely holds out a hand to receive? O thinke as ill as you will of your selves: but thinke well of God. Pray as you Can Pray: and he is a Father, who will make English of broken prayers. Pray, I say. I say againe Pray. And who knowes, but Prayer will lengthen our day, as once it did Ioshuahs? I can now say but little in publike. The Lord enlarge us, (You, and mee) in private, and my Learned Brother in publike. Had God vouchsafed me more leisure, health, enlargements, I had dealt better with and for you, but at present, this is all that I can doe, I shall be short in prayer, and will not abridge my successor.