Sermons offer themselves to the Ears , and perchance find thence some further passage to the Heart : But Prayers pierce the Heavens ; yea , Coelos Aereos , when they are Brass . Oratio Justi ; a good mans prayer finds a good and speedy passage through those obstructed passages and walls of Brass , James 5.16 . Deut. 28.23 .

Now here you have not only a Prayer , but a Good mans prayer , the Meekest man upon the Earth , Numb. 12.3 . and he a King too , but two verses before the Text : A King in Jesurun that is , amongst all good and godly men , a King , and so esteemed : or , Rex apud Rectissimum , as the Vulgar hath it . God and all Good men acknowledge him for such .

And so you have the Prayer of a King for a King , or rather for a Race of Kings . Though a Benjamite , the Son of Belial , blow the Trumpet , and say , We have no part in David : David of the Tribe of Judah ; yet , Non , non auferetur Sceptrum de Judah ; the Prayer is for the Sion of Judah , and that Royal Race .

Again , 'T is the Prayer of a Dying man , which commonly doth most affect . The las● Words leave the deepest impression behind them . Extremum morientis munus , non extremum munus : And we would willingly preserve a Legacy , especially a rich one as this is ; and which like the River of Paradise , doth part it ●f into four heads . First , Hear Lord the voyce of Judah . Secondly , Bring him back unto his people . Thirdly , Let his hands be sufficient for him . Fourthly , And be thou an help to him from his Enemies . Every one of these doth properly subdivide it self into four parts also , that so we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way a Cube full of it self , able to subsist upon his own Basis .

Audi Domine vocem Judae , &c. Or you have here , First , A Prayer in general ; a Two-mens-Prayer , Moses and Judah , which like the stem of a Tree , breaks forth and parts it self into three Branches . Secondly , The Prayer speciallized , or those special Branches : First , for Reduction , Bring him back . Secondly , for Sufficiency , Self-sufficiency , Let his own hands do it . Thirdly for Assistance , Heavenly-assistance , the prime Branch upon this Tree , And be thou an help to him from his Enemies .

I shall handle the Words in their order , and with what brevity I may . Hear Lord the voyce of Judah . O , now for some Moses who might fully express the drift of Moses ! He would tell you , We are not born for our selves alone : King , Country , Friends every one requires some special duty at our hands . He would tell you , The Care of Governours doth extend it self in Nondum Natos . 'T was a wretched wish of his , who with himself would have the World dissolved , that they might perish together .

But Moses knowing his day of Dissolution to approach , prays for a perpetuity of happiness on his Country ; especially on Judah , who was to sway the Scepter . Hear Lord the voyce of Judah . You may call it a Legacy , a Prayer , and a Prophecy , for 't is all these ; and what is here given , prayed for , and foretold in Earth , was all ratified and confirmed in Heaven . And this Blessing is conveyed to Judah in a Prayer , because Oratio is Clavis Gratiarum , the Key which opens a door to all our happiness . And therefore Christ proposeth a Parable , that we should always pray , Luke 18. Prayers are Arma Christianorum , as Tertullian . And I fear those weapons have been too often wanting in our Armies . I am sure they were the weapons , the best weapons in Moses days . And you may see what made Joshua conquer Amalek ; and what put life into the Camp , whiles Moses , Cruce and Prece , prevails with God , Exod. 17.11 , 12. And the Apostle doth perchance allude to this , 1 Tim. 2. when he requires men to pray , Lifting up pure hands every where : much more when we expose our lives to the Casualties of War . When the Hoste goeth forth against thine Enemies , then keep thee from every wicked thing , Deut. 23.9 . then especially , then or never . When Judah is in Captivity , or danger , then pour out thy soul in Prayer to God ; and then especially , then or never .

Audi Domine ; the second thing observable ; To whom Moses doth direct his Prayer ; Hear Lord ; not hear Abraham , hear Isaak ; or if those Patriarchs were then in Limbo , as our Neighbours tell us , yet methinks they should have another conceit of Enoch , whom God took away , Gen. 5. nay translated him , that he should not see death , Heb. 11.5 . And yet , 't is not Hear Enoch , but Hear Lord . Vnto thee will I direct my prayer , Psal. 5. Whom have I in Heaven but thee ? Psal. 73.25 . To him therefore , to him let us make our Addresses in all our Troubles , for He calls , He commands ; Venite ad me . And doubtless that of Isai , Chap. 63. is sound Divinity in the New Testament also : Abraham is ignorant of us , and Israel knows us not . And those Saint-Servants may remember what Tertullian upbraided the Heathen withal in his days . Vos Irreligiosi qui eam , that is , health and help : Quaeritis ubi non est , petitis à quibus dari non potest , praeterito eo in cujus potestate est . God is a Jealous God , and will not have his Honour given to another .

Now , as 't is Hear Lord , so 't is Hear Lord the voyce of Judah . Moses the Magistrate , or , if you will , Moses the Priest : For Moses and Aaron among his Priests , Psal. 99.6 . Moses prayeth for Judah ; that 's not enough , Judah must pray for himself also : whether it be Judah the Warriour , or Judah the Law-giver , Psal. 60. In War , in Peace , Judahs Prayer must be heard : Hear Lord the voyce of Judah .

St. Peter bid Simon Magus repent , and pray to God , Acts 8. But what saith Simon ? pray ye to the Lord for me . 'T is true ; Abrahams Prayer is heard for Abimeleck : Moses is heard for Phara●h : Micha is perswaded of Gods favour for getting a Priest into his house : Obed-Edom thrives for giving harbour to the Ark : And the Shunamites Cost bestowed upon Elisha was not in vain . 'T is true , Oratio Justi , oratio efficax , multum valet , as St. James said ; The fervent Prayer of a righteous man availeth much . But , Pray ye to the Lord for me , is not enough : Your own Repentance must make way for the Priests Prayers , and your Prayers must go along with Theirs . Judah's voyce must be heard , as well as Moses's Prayer : His heart is not enough , God requires his voyce also .

I hate those Pharisaical Long-prayers , and those cryed-up Bablers of the times : so much say I of our Hypocritical Zealots , whose House-reading is Roaring , and their loud Prayers give Alarums to their sleeping Neighbours ; and what they do is to be known of men . Intra in Conclave , saith our Saviour , Matth. 6. When thou prayest , retire thee to thy Closet , and shut the Door , &c. That 's for thy private Prayers ; but in the Church , do the Works of the Church . If thou be of the Congregation , bear a part with the Congregation : Let thy tongue tell me thy hearts awake .

I know Hannah prayed with the heart , her lips only moved , her voyce was not heard . Her Sex perchance required that Modesty : And she well knew the place she prayed in . But surely the Godly cannot always contain themselves . They will , they must break out . Tears and Desires will seek for vent . Concalvit cor meum intra me , saith David , Psal. 39. Mine heart was ho● within me , the fire kindled , and at the last I spake with my tongue . And in this posture shall you ▪ most while , find the Saints in their Prayers ▪ Moses cries to the Lord , Exod. 8. Samuel crie● to the Lord , 1 Sam. 7. Thus the Israelites ; thus David almost every where , Clamavi ad Dominum .

In the 142 Psalm 2. v. I poured out my Complaints before him : so we read . The Tremel●ian reads it , I poured out my Meditations before him : not Quicquid in Buccam venerit ; not those sudden Raptures , and ex tempore-long-winded-prayers of our New-gifted Pharisees . But , I poured out my Meditations . I durst not offer any indigested , unpremeditate-Prayers . I Conclude this part , Non vox , sed votum . The Heart , as 't is the principal part of the body , and seat of life , so is it the principal part and life of our Prayers : wherefore the heart must in no case be away : But , as our Saviour said upon another occasion , These things ought ye to have done , and not to leave the other undone : Heart and Tongue , let both in Gods name go together . Give him both that made both . So will God hear the voyce of Judah .

The Second part followeth ; And bring him unto his people ; or as the Tremellian reads it , Reduce , bring him back : Bring him home again unto his People . Who hath not read the misery of Kings and Princes in all Ages ? Their Captivities , Banishments , and unthought-of Deaths ! How many have attended the triumphant Chariots at Rome ? Or who hath not heard of Bajazets Cage , or Sapor's Foot-stool ? Many have gone forth , but vestigia nulla retrorsum . They wanted this Blessing of Judah : God brought them not back unto their People . But I shall keep my self to Israel and Judah , those great Examples of Gods Justice and Mercy . The Rebellious Israelites did a long time prosper ; at length , losing their Religion , they lost withal Gods Favour , and their dearest Country . They were totally Conquered , made Captives , and A never to Return , did seal up their sorrows . They left the Commandments of their God , and their God left them . He was angry , very angry with Israel , so that the Lord removed them out of his sight , 2 Kings 17.18 . They lost not only their Power and their Country , but their Name also : None left but the Tribe of Judah only ; in the same place . And Moses's Blessing did not depart from Judah . Still a Duc and a Reduc followed him . God brings out David from the Philistins , and Joash out of the Temple : Manasseh is carried into Babylon , yet God brought him back again , 2 Chron. 33. And Jehoiachin , after 37 years Captivity , comes out of Prison to a Throne . Still God rememembred Judah . Afterwards follow those Indulgencies of Cyrus and Darius : Judahs full Restorement . They to their Country , and one of their own to govern them . Moses's Prayer still takes place , Judah was brought back unto his People .

We have the same Prayer to make for our Gracious Soveraign , after so many pressures , places and strange People . O Lord , bring him , bring him back , bring him home . But , where be those People of his he must be brought unto ? Amon was an Idolater , and one that forsook the Lord : His Servants conspired against him , and slew him in his own House . The people of the Land slew all them that had conspired against the King , and made Josiah 's Son King in his stead , in the 2 of Kings 21. We had no Amon , no Idolater , but A Defender of the Faith , and for that very cause Martyred by his own Subjects , and in his own House , as the other was . But where are Populus suus ? those People of the Land to kill the Conspirators , and Crown Josiah ? Where be those his People we would have him brought unto ?

Shall the Presbyterians be the men ? 'T were strange they should . They that brought the first Fewel to that prodigious Fire : They that swore against him , fought against him , betrayed , sold their Innocent Master : They that disavowed that Cement , by which the Church of Christ hath been firmly knit together ever since there was a Church Apostolick upon the Earth ; I mean Episcopacy .

The Independents can be none of them ; they have cut themselves off from all Communion with the Holy Catholick Curch by their professed Factions , Fractions , and Independencies . They cut off that Sacred Head , and Quantum in Ipsis , all future hopes , that Root and Branches should ever bud forth and sprout again .

Both these have sold themselves to work wickedness : And though their heads look several ways , like Samsons Foxes , yet each carries fire in his tail to burn the Church and Common-Wealth . Manasses against Ephraim , and Ephraim against Manasses , yet both against Jadah : Both Anti-Monarchical , and the Kingdoms Bane : Both can agree together to devest the Sion of Judah from his innate and just Authority . To give these men the Right hand of Fellowship , to joyn with either of these , were to partake of their Sins , and render our selves guilty of that Sacred Bloud their hands have spilt . To joyn with them , were to Justifie all their Infernal and unparalell'd Actions . O my Soul come not thou into their secrets . O God , Divide them in Jacob , and scatter them in Israel .

Where are those People then our Judah must be brought unto ? What ? to Complyers and Compounders ! whose Moneys have fomented those Wars ; and their Examples have encouraged the Rout of Rebels in their wickedness ! I fear , I fear these are some of Gomers Children in the first of Hosea . Sure in that glorious Martyrs phrase , if not imbrued , yet are they besprinkled with Royal Bloud . Let no man tell me , He gave but a Little , or he gave unwillingly . A little Leaven leaveneth the whole Lump . And there can be no pretext for Sin .

Marcus Arethusius , an holy Bishop , had caused an Idol-Temple to be overthrown in Constantines days ; afterwards , when Julian came to be Emperour , He commanded the said Temple should be built again at the cost of the Country : and because the Bishop would Contribute nothing thereunto , the People launced his Body with Pen-knives , and anointing him all over with Hony , they set him naked in the Sun to be stung with Wasps : At length they offer him Life and liberty , if he would give never so little , if but one half-peny to the Work ; nor would he give that Half-peny to save his Life .

Cicero tells us of one Philoxenes , A Courtier , A Poet ; that chose rather to be condemned , in Lapidicinas , to live a Slave , a Quarry-man , rather than he would speak against his Conscience , in favour of Dionysius . And Papinian , the greatest Lawyer of his time , chose rather to die than to defend Caracalla for murthering of his Brother Geta. O poor Compounders ! I pity their Case . God give them Grace to Relent , Repent , and make their Composition with God too . But truly they are at present in a sad Condition . Laodiceans ; nor hot , nor cold . Vestertilio's or Bats ; nor Mice , nor Birds : Men , and no Men : You know Panarchs Riddle . Tytides in the Trojan War , or as Suffetius in Hostilius's days , Populus and no Populus ; I am sure not Populus suus ; never cut out to be Martyrs for Religion , nor truly Loyal to their Soveraign .

And , yet hath our Judah his People , a truly Faithful and Religious people , such as much scorn to bow the Knee to those Rebellious Monsters . Such as abhor all Covenants and Negative Oaths . Such as with Arethusius will lose their Liberty , Livelyhood , Lives , and All , rather than Compound , contribute , or give one Penny to that cursed Crew , who have destroyed their Country , Religion , Monarchy ; And that King , Quo non surrexit melior — After-Chronicles will speak Him the best of Kings : worthy of better Subjects , a longer Life , and a more timely Death . O Lord , bring our Judah back to that People , that faithful , Conscientious , and oppressed People .

Methinks I hear a voyce , like that of the Vision , Acts 16.9 . Trajice in Macedoniam : Come over , Come over into your own Country , and to your own People , and help us . These are they of whom may be said what St. Pauls Nephew said of others , Acts 23. They are ready , and look but for an Opportunity . And , I hope , we shall find that true of them , which Tertullian spake of the Christians in his days : Singuli magis Noti quam omnes . They are a Numerous People : Good and Many . And as Joab said , 2 Sam. 24. The Lord God add unto the people ( how many soever they be ) an hundred-fold : and that the Eyes of my Lord the King may see it . And to this People , His People , Reduc eum , bring him back speedily , and in safety too .

The Third part followeth : Let his hands be sufficient for him . What is meant by Hands in Scripture you well know , Psal. 78. They remembred not his Hand , nor the day when he delivered them from the Enemy . Psal. 80. Let thy Hand be upon the man of thy right Hand . Psal. 144. Send thine Hands from above : rid me and deliver me out of the great waters , from the Hand of strange Children . The Hand being the Instrument of Power and Execution . Hence say we , that , Milites sunt Manus Imperatoris : The Souldiers are the Generals Hands . And Manus Militum are a Band of Men. So then , Let his hands be sufficient for him : Let him have Force sufficient of his own , to defend his Right , and beat down his Enemies .

To implore Forraign Forces hath ever been usual , and yet more usual than safe : But , Necessitas cogit ad tristia . Alphonso , King of Naples , had recourse for Aid to the Great Turk : The Council of Mantua resolved to flee thither in Favour of their Marquess kept Prisoner by the Venetians . And some such thing is said of our King John . Periculosa Remedia ; and one main cause of the Ottoman Greatness .

Many with Adoniah have craved a Boon , but to their own Destruction , and called in those they were never able to drive out again . Thus did the Roman State , in former times , restore divers Kings to their Dignities ; but still they pared away somewhat of their Kingdoms . Modicis Regni terminis Vterentur : or if they honoured them to be their Socii , that sweet word enslaved them to assist in all offensive and defensive Wars .

Lodowick's Force lost his own Dukedom , by calling in the French into Italy . Quae Regio in Terris , Where 's that Country that cannot afford us Examples in this kind ? I shall add but one , and that of no great Antiquity : An. Dom. 1534. Two Brothers contended for the Kingdom of Algiers ; One of them craves Aid of one Horuc ( at that time a famous Pirate on the Seas : ) Horuc comes accordingly with two thousand Men. They joyn Battle ; The Enemy Competitor was slain : Then falls Horuc upon the other Brother which called him in ; and having likewise cut him off , and the Country being quite wearied and spent with their Intestine Wars : He , and his Brother after him , invade , enjoy that Kingdom . So dangerous is it to call in those Forraign Succours , which men cannot Master , and drive out again . And therefore 't is a good Prayer : Let Judahs own hands be sufficient for him .

I know , Brethren , that through Ignorance ye did it , as did also your Rulers . Where you have , First , A Compellation , or Title which St. Peter gives those Jews , Brethren . Secondly , The Sin that he laies to their charge , Fecistis ista , ista praedicta ; Betraying , Denying , Killing the Lord of Life . Thirdly , A mitigation or extenuation of the Sin , You did it of Ignorance . Fourthly , The extension of the Extenuation ; to the Rulers as well as to the Inferiour sort : You and your Rulers did it through Ignorance . There are two other little words in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which maybe referred either to what went before , or to that which follows after . First , Et nunc , after all this . Those Sins of yours , though they be Capital and scarlet-Sins , yet were they done through Ignorance . Secondly , or And now , what remains , but that you should Repent , and be Converted , that you may find favour and forgiveness ?

I begin with the Compellation , Brethren . I remember the Counsel a Monk of Bangor gave his Fellows , who were to appear before Augustine , another Monk sent from Rome by Gregory the Great . Hereby , saith he , you shall know whether he be a Good man , and sent from God , If he be Affable ? Courteous , and doth Rise-up when you come before him . Affability and Gentleness get ground upon men , and creep into their Affections . A soft tongue breaketh the bones , saith Solomon , Prov. 25.15 . St. Peter sheweth himself a cunning Chirurgion . Though the wound were deep , and might seem to require Corrosives ; yet applies he Lenitives withal . Reproves , but with the spirit of Meekness .

St. Stephen went another way to work : You stiff-necked , and uncircumcised in hearts and ears , ye alwaies resist , &c. But what was the issue ? When they heard these things , they were cut to the heart , and gnashed on him with their teeth , Cry out , stop their Ears , and stone Stephen . But Peter takes another course , and with better success . In the 2. Chapter Viri Israelitae , Viri Fratres : And his hearers began to melt ; they cry out Quid faciemus ? In this Chapter at the 12. verse , Ye men of Israel why wonder ye ? and here , I wot Brethren . You know the Fable of the Sun and Wind , and which of them made the Traveller forgoe his Cloak . 'T is true , the Jews violence and cruelty deserved all bitterness , and they worthily hear ; ye have betrayed , ye have denied , ye have killed . But here 's sweet and sharp tempered together : Ye men of Israel ; and I wot Brethren . He acknowledgeth them for Brethren , and wisheth they might prove such by Grace as they were by Nature .