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PRAYERS PREVALENCIE FOR ISRAELS SAFETY. Exod. 32. 9, 10. And the Lord said unto Moses, I have seene this people, and behold, it is a stiffe-necked people.
PRAYERS PREVALENCIE FOR ISRAEL'S SAFETY. Exod 32. 9, 10. And the Lord said unto Moses, I have seen this people, and behold, it is a Stiffnecked people.
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Now let me alone, that my wrath may waxe hot against them, and that I may consume them: Now let me alone, that my wrath may wax hight against them, and that I may consume them:
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and I will make of thee a mighty Nation. and I will make of thee a mighty nation.
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AFter a narration of Israels sinne in the sixe first Verses of the Chapter we finde:
After a narration of Israel's sin in the sixe First Verses of the Chapter we find:
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First, the Lords complaint of them unto Moses. 1 For their wickednesse in generall, v. 7. 2 For their idolatry, 1. in making an Idol, 2. in worshipping it, 3. in ascribing their deliverance unto it, verse 8.
First, the lords complaint of them unto Moses. 1 For their wickedness in general, v. 7. 2 For their idolatry, 1. in making an Idol, 2. in worshipping it, 3. in ascribing their deliverance unto it, verse 8.
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Secondly, we have in my text a fearfull commination of their utter ruine.
Secondly, we have in my text a fearful commination of their utter ruin.
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Wherein observe these three generall parts. 1. The preface prefixed, And the Lord said unto Moses. 2. The ground of the threatning, ( I have seene this people,
Wherein observe these three general parts. 1. The preface prefixed, And the Lord said unto Moses. 2. The ground of the threatening, (I have seen this people,
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and behold, it is a stiffe-necked people. and behold, it is a Stiffnecked people.
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) Wherein observe, 1. The compellation, ( this people, ) 2. The Lords manner of taking cognizance of their sinne.
) Wherein observe, 1. The compellation, (this people,) 2. The lords manner of taking cognizance of their sin.
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First, his view, ( I have seene this people: ) Secondly, his censure, ( it is a stiffe-necked people: )
First, his view, (I have seen this people:) Secondly, his censure, (it is a Stiffnecked people:)
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Thirdly, the sinne whereof he finds them guilty, namely obstinacie, metaphorically expressed ( it is a stiffenecked people.
Thirdly, the sin whereof he finds them guilty, namely obstinacy, metaphorically expressed (it is a Stiffnecked people.
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Thirdly, the forme of the threatning. Now therefore let me, &c. 1. The judgement denounced, namely the utter ruine of that Nation:
Thirdly, the Form of the threatening. Now Therefore let me, etc. 1. The judgement denounced, namely the utter ruin of that nation:
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first, the cause, the Lords wrath: secondly, the effect, the Nation consumed. 2. The exception of Moses out of the threatning implied, with a gracious promise expressed;
First, the cause, the lords wrath: secondly, the Effect, the nation consumed. 2. The exception of Moses out of the threatening implied, with a gracious promise expressed;
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the Lord will not onely save Moses from perishing in the common calamity, but he will make of him a mighty Nation.
the Lord will not only save Moses from perishing in the Common calamity, but he will make of him a mighty nation.
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3. An intimation of the onely remedy to stay the hand of God from destroying this stiffe-necked Nation,
3. an intimation of the only remedy to stay the hand of God from destroying this Stiffnecked nation,
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namely, Moses his mediation, Let me alone that my wrath may waxe hot, &c.
namely, Moses his mediation, Let me alone that my wrath may wax hight, etc.
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1. The preface tels us that the Lord had no sooner entertained a purpose to destroy this Nation,
1. The preface tells us that the Lord had no sooner entertained a purpose to destroy this nation,
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but he presently acquaints his servant Moses with it;
but he presently acquaints his servant Moses with it;
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which being compared with his dealing with others of his servants ▪ in like case, affords us this instruction.
which being compared with his dealing with Others of his Servants ▪ in like case, affords us this instruction.
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Before the Lord destroyes a Nation, he usually gives his servants notice of his purpose. Indeed the wicked are suddenly destroyed, and brought to a fearfull end:
Before the Lord Destroys a nation, he usually gives his Servants notice of his purpose. Indeed the wicked Are suddenly destroyed, and brought to a fearful end:
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for either, first, the judgement falleth suddenly upon them, like a net upon a bird, without any precedent notification given: for either, First, the judgement falls suddenly upon them, like a net upon a bird, without any precedent notification given:
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or secondly, without any foregoing expectation of it;
or secondly, without any foregoing expectation of it;
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all warnings notwithstanding, they securely goe on, and are chearfull, like Agag, thinking the bitternesse of death is past, when presently hewen in peeces:
all Warnings notwithstanding, they securely go on, and Are cheerful, like Agag, thinking the bitterness of death is past, when presently hewn in Pieces:
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or thirdly, without any precedent preparation for it, like those foolish Virgins in the Gospel, or Thirdly, without any precedent preparation for it, like those foolish Virgins in the Gospel,
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though they expected the Bridegrooms comming, yet when he came, were unprepared, and their Oyle's to seeke.
though they expected the Bridegrooms coming, yet when he Come, were unprepared, and their Oil's to seek.
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So that either through want of precedent notification, or expectation, or preparation, the judgement is either sudden in it selfe, So that either through want of precedent notification, or expectation, or preparation, the judgement is either sudden in it self,
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or at least sudden to them.
or At least sudden to them.
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But for the Lords owne servants he useth to acquaint them with the approaching judgement before it comes,
But for the lords own Servants he uses to acquaint them with the approaching judgement before it comes,
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and that not onely his servants the Prophets, that are neare him, (as he never hideth any such secret from them) But all his servants in ordinary,
and that not only his Servants the prophets, that Are near him, (as he never Hideth any such secret from them) But all his Servants in ordinary,
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as Lot, Abraham, Noah, and others. The Lord doth not now ordinarily discover future judgements by divine revelation, as of old.
as Lot, Abraham, Noah, and Others. The Lord does not now ordinarily discover future Judgments by divine Revelation, as of old.
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Neither onely by their foregoing naturall causes.
Neither only by their foregoing natural Causes.
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For so every intelligent man and discreet Statist, by an eye of reason, may foresee the ruine of a Nation,
For so every intelligent man and discreet Statist, by an eye of reason, may foresee the ruin of a nation,
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like a storme in the clouds, by such evils as in their intrinsecall nature, are destructive to a State,
like a storm in the Clouds, by such evils as in their intrinsical nature, Are destructive to a State,
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and brings its ruine by way of naturall causation: every effect being virtually in its proper cause before the actuall production of it:
and brings its ruin by Way of natural causation: every Effect being virtually in its proper cause before the actual production of it:
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as 1. Divisions in a Church or State, like the oppositions of the Planets, are of dangerous consequence,
as 1. Divisions in a Church or State, like the oppositions of the Planets, Are of dangerous consequence,
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and make way for civill warres, as the Jesuiticall faction well know, which makes them so industrious in sowing the seeds of dissention in Church, State, Parliament, City,
and make Way for civil wars, as the Jesuitical faction well know, which makes them so Industria in sowing the seeds of dissension in Church, State, Parliament, city,
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and in all parts of the Kingdom, expecting that a Kingdom or City divided will not long stand.
and in all parts of the Kingdom, expecting that a Kingdom or city divided will not long stand.
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2. Generall misapprehension and misconceits of the Fathers of a Countrey, when men looke upon them as destroyers, who are the maintainers and upholders of it; it is a dangerous symptome when a disease so seazeth upon the braine, that the sicke man looketh upon his Father and Brethren, 2. General misapprehension and misconceits of the Father's of a Country, when men look upon them as destroyers, who Are the maintainers and upholders of it; it is a dangerous Symptom when a disease so seizeth upon the brain, that the sick man looks upon his Father and Brothers,
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as enemies comming to kill him, whose onely desire and care is to recover and save him.
as enemies coming to kill him, whose only desire and care is to recover and save him.
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3. When through the covetousnesse and ambition of some, and partiality of others, things are so carried in a Church or State, that worth is neglected, and worthlesse men advanced:
3. When through the covetousness and ambition of Some, and partiality of Others, things Are so carried in a Church or State, that worth is neglected, and worthless men advanced:
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when the wise Counsellor and valorous Captaine (the strength and stay of a Kingdome) are taken away, when the wise Counsellor and valorous Captain (the strength and stay of a Kingdom) Are taken away,
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or taken off, and children set to rule over men:
or taken off, and children Set to Rule over men:
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when all creatures are out of their proper place, and in a motion contrary to their naturall principles, this must needs be a fearfull signe of approaching ruine. when all creatures Are out of their proper place, and in a motion contrary to their natural principles, this must needs be a fearful Signen of approaching ruin.
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4. Licentiousnesse, sensuality and luxury take away the heart, effeminate mens spirits, infatuate a people, and make them neglective of their owne private, and of the publike good;
4. Licentiousness, sensuality and luxury take away the heart, effeminate men's spirits, infatuate a people, and make them neglective of their own private, and of the public good;
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and a body thus filled with excrementitious humours, cannot be far from some dangerous sicknesse.
and a body thus filled with excrementitious humours, cannot be Far from Some dangerous sickness.
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A Nations ruine, by these and the like evils, is discernible by reason, as procuring it by naturall causation.
A nations ruin, by these and the like evils, is discernible by reason, as procuring it by natural causation.
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But the Lord foresheweth the ruine of a Nation to his owne people in speculo verbi, and by an eye of faith it is discernible by parallel cases,
But the Lord foreshoweth the ruin of a nation to his own people in speculo verbi, and by an eye of faith it is discernible by parallel cases,
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and upon spirituall grounds in the Word of God.
and upon spiritual grounds in the Word of God.
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As first, he sheweth the casting out of a Nation, by its fulfilling the measure of sinnes and provocations of divine Majesty;
As First, he shows the casting out of a nation, by its fulfilling the measure of Sins and provocations of divine Majesty;
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when the sinnes of it are great in themselves, great in Gods account by manifold aggravations universally spread over all sorts of people, men hardened also under the meanes of grace: when the Sins of it Are great in themselves, great in God's account by manifold aggravations universally spread over all sorts of people, men hardened also under the means of grace:
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by heapes of wrath so laid up, the Lord foreshowes a day of wrath at hand.
by heaps of wrath so laid up, the Lord foreshows a day of wrath At hand.
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Secondly, by prodigious sinnes, mira, if not miracula, God with his owne hand (as it were) writing the ruine of a Nation,
Secondly, by prodigious Sins, mira, if not Miracles, God with his own hand (as it were) writing the ruin of a nation,
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as he did Belshazzars, on the wals of the great house of the world, which though the wise men of Babylon by all their Art could not understand;
as he did Belshazzars, on the walls of the great house of the world, which though the wise men of Babylon by all their Art could not understand;
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yet the Lords Daniels can read and interpret them, by helpe of the Word, as letters written in unknowne Characters, cannot be understood without a rule from the Writer.
yet the lords Daniel's can read and interpret them, by help of the Word, as letters written in unknown Characters, cannot be understood without a Rule from the Writer.
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I might instance in other particulars, as the Lords making way for his judgements, by taking away of the righteous, or withholding their prayers. But of this anon.
I might instance in other particulars, as the lords making Way for his Judgments, by taking away of the righteous, or withholding their Prayers. But of this anon.
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Now the Lord gives such cleare notice, that howsoever blind Balaams will not see the sword that is before them,
Now the Lord gives such clear notice, that howsoever blind Balaams will not see the sword that is before them,
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yet as Solomon saith, the prudent Christian foreseeth it: and that not only when it is so neare, that obvious to sense,
yet as Solomon Says, the prudent Christian Foreseeth it: and that not only when it is so near, that obvious to sense,
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or discernible by reason in the naturall cause of it:
or discernible by reason in the natural cause of it:
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but while it is afarre off, (as St. Peter speaks) in fieri, not in esse, in the wombe of Gods threatning before it comes forth,
but while it is afar off, (as Saint Peter speaks) in fieri, not in esse, in the womb of God's threatening before it comes forth,
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and onely discernible by an eye of faith.
and only discernible by an eye of faith.
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And indeed though the judgement be future, and at present invisible, as being not yet existent,
And indeed though the judgement be future, and At present invisible, as being not yet existent,
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yet by faith it is made as evident, and certaine to the faithfull, as if this tragedy was now acting before their eyes,
yet by faith it is made as evident, and certain to the faithful, as if this tragedy was now acting before their eyes,
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as the Apostle speaketh, Noah by giving credence to divine warning, 120. yeares before the stood came, saw the windowes of Heaven opened, the fountaines of the deepe broken up, the raine falling, the waters rising, all crying, Helpe, helpe, we perish, we sinke, we die.
as the Apostle speaks, Noah by giving credence to divine warning, 120. Years before the stood Come, saw the windows of Heaven opened, the fountains of the deep broken up, the rain falling, the waters rising, all crying, Help, help, we perish, we sink, we die.
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The reasons why the Lord is pleased to discover his purpose, may be these.
The Reasons why the Lord is pleased to discover his purpose, may be these.
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First, To grace his people, that the world may see, that howsoever they account them as the worst of men,
First, To grace his people, that the world may see, that howsoever they account them as the worst of men,
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and the off-scowring of all things, yet they are privy counsellers to the great King, and he reveales arcana imperii, his secrets to them.
and the offscouring of all things, yet they Are privy Counsellers to the great King, and he reveals arcana imperii, his secrets to them.
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Secondly, That Ministers publikely, and others occasionally, should warne the world to flye from the wrath to come, as Eliah did Ahab, saying, there is aboundance of raine comming, Secondly, That Ministers publicly, and Others occasionally, should warn the world to fly from the wrath to come, as Elijah did Ahab, saying, there is abundance of rain coming,
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and therfore up to thy Charriot and flye for shelter.
and Therefore up to thy Chariot and fly for shelter.
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Thirdly, That Gods servants might prepare aforehand against the storm, either to get shelter from it, Thirdly, That God's Servants might prepare aforehand against the storm, either to get shelter from it,
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or else to provide Cordials before to refresh and support them in it. This truth, First, should raise our esteeme of Gods servants. Secondly, Comfort and encourage them.
or Else to provide Cordials before to refresh and support them in it. This truth, First, should raise our esteem of God's Servants. Secondly, Comfort and encourage them.
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Thirdly, Teach all to make a right use of these warnings.
Thirdly, Teach all to make a right use of these Warnings.
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But the time hastens mee to a second observation, namely the Lords manner of taking notice of their sinnes, in these two particulars mentioned.
But the time hastens me to a second observation, namely the lords manner of taking notice of their Sins, in these two particulars mentioned.
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First, his view, I have seene this people, contemplatus sum or consideravi, as Ʋatab. renders it,
First, his view, I have seen this people, contemplatus sum or consideravi, as Ʋatab. renders it,
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or notum est coram me, as the Chald. Paraph. hath it, i. e. he so considered of them that he had a cleare sight and full knowledge of them.
or notum est coram me, as the Chald. Paraph. hath it, i. e. he so considered of them that he had a clear sighed and full knowledge of them.
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Secondly, his censure, it is a stiffenecked people.
Secondly, his censure, it is a Stiffnecked people.
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Howsoever the Lord be an infinite omniscient essence above time, no prius and posterius with him,
Howsoever the Lord be an infinite omniscient essence above time, no prius and Posterior with him,
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although he doth not draw forth one thing by and after another, as man doth by discursive reason, but sees all things unico simplici intuitu, by one simple intuitive Act,
although he does not draw forth one thing by and After Another, as man does by discursive reason, but sees all things Unique Simple intuitu, by one simple intuitive Act,
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yet is the Lord pleased to use this Anthropopathie, to hold out unto us this golden rule to be observed in judging either of persons or of things, opinions or practises,
yet is the Lord pleased to use this Anthropopathy, to hold out unto us this golden Rule to be observed in judging either of Persons or of things, opinions or practises,
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whether those be true, or these good, which I shall propose to you as my second Doctrine.
whither those be true, or these good, which I shall propose to you as my second Doctrine.
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In judging we ought first to enquire and see, and then accordingly determine. In judging we ought First to inquire and see, and then accordingly determine.
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The like rule we have laid downe by Saint Paul, Try all things, finde out the truth,
The like Rule we have laid down by Saint Paul, Try all things, find out the truth,
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and accordingly determine for that which is good, and against that which is evill:
and accordingly determine for that which is good, and against that which is evil:
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And excellently by our Saviour in the seventh of John. The Pharisees being much offended at his healing the man upon the Sabbath ( Joh. 5. 8.) he having in the 21, 22, And excellently by our Saviour in the seventh of John. The Pharisees being much offended At his healing the man upon the Sabbath (John 5. 8.) he having in the 21, 22,
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and 23. verses of this chapter justified his Act, and strongly proved, that howsoever it might looke like a breach of the Sabbath,
and 23. Verses of this chapter justified his Act, and strongly proved, that howsoever it might look like a breach of the Sabbath,
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and was by the Jewish Prelates condemned as a breach of it, that yet indeed it was not, at last he addes this generall admonition,
and was by the Jewish Prelates condemned as a breach of it, that yet indeed it was not, At last he adds this general admonition,
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yet with reference to his owne particular, that they should not judge of his act by the shew and face of it,
yet with Referente to his own particular, that they should not judge of his act by the show and face of it,
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and that they should not looke at his meannesse that stood for it, nor the Pharisees greatnesse that condemned it,
and that they should not look At his meanness that stood for it, nor the Pharisees greatness that condemned it,
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but examine it by the rule, Judge not according to appearance, but judge righteous judgement.
but examine it by the Rule, Judge not according to appearance, but judge righteous judgement.
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First, For the negative part of the rule, NONLATINALPHABET, the word signifies the face or countenance of a thing,
First, For the negative part of the Rule,, the word signifies the face or countenance of a thing,
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and his direction is negative for that, not according to appearance.
and his direction is negative for that, not according to appearance.
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Secondly, For the affirmative, judge righteous judgement, NONLATINALPHABET, the word NONLATINALPHABET here translated righteous signifies according to Arist. such an exact division of a thing that each part hath neither more nor lesse then its true proportion:
Secondly, For the affirmative, judge righteous judgement,, the word Here translated righteous signifies according to Arist. such an exact division of a thing that each part hath neither more nor less then its true proportion:
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so that to judge righteous judgement is to give each thing its true estimate:
so that to judge righteous judgement is to give each thing its true estimate:
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and this is to judge according to truth, as Saint Paul, and what is right, as our Saviour speakss. and this is to judge according to truth, as Saint Paul, and what is right, as our Saviour speakss.
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Judgement is the determination that the understanding by discourse maketh of a thing. Judgement is the determination that the understanding by discourse makes of a thing.
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Now indeed rash, usurped or unjust judgement is condemned as sinfull, but judgement it selfe allowed as lawfull, yea commanded as necessary;
Now indeed rash, usurped or unjust judgement is condemned as sinful, but judgement it self allowed as lawful, yea commanded as necessary;
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and not onely to enquire and examine (this even the Papists allow to every man) but also to determine:
and not only to inquire and examine (this even the Papists allow to every man) but also to determine:
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and that not onely for publicke persons, Magistrates in the State, Ministers in the Church, but even for private persons also:
and that not only for public Persons, Magistrates in the State, Ministers in the Church, but even for private Persons also:
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indeed the judgement of supreame authority belongs to God, and the judgement of ministeriall and subordinate power to publicke persons;
indeed the judgement of supreme Authority belongs to God, and the judgement of ministerial and subordinate power to public Persons;
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but the judgement of practicall discretion belongs unto every private Christian: and that not onely concerning persons, but things also:
but the judgement of practical discretion belongs unto every private Christian: and that not only Concerning Persons, but things also:
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alwayes for the manner observing this rule, first to enquire and see, and then to determine.
always for the manner observing this Rule, First to inquire and see, and then to determine.
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First, in judging of persons, and actions in reference to persons.
First, in judging of Persons, and actions in Referente to Persons.
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Rumours and probabilities are ground sufficient for a cautelous jealousie, our Saviour would not trust the Jewes, because he knew what was in them, though we cannot looke into the heart,
Rumours and probabilities Are ground sufficient for a cautelous jealousy, our Saviour would not trust the Jews, Because he knew what was in them, though we cannot look into the heart,
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and see what particular projects and designes are there, as Christ did, yet we know there is corruption enough to warrant a cautelous jealousie where there is an appearance of evill:
and see what particular projects and designs Are there, as christ did, yet we know there is corruption enough to warrant a cautelous jealousy where there is an appearance of evil:
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and yet we must not peremptorily determine but upon cleare grounds, of pregnant testimony, or strong presumptions:
and yet we must not peremptorily determine but upon clear grounds, of pregnant testimony, or strong presumptions:
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this the Lord teacheth by his owne example, he would not proceed against the Sodomites upon the crye that came up;
this the Lord Teaches by his own Exampl, he would not proceed against the Sodomites upon the cry that Come up;
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but he would first goe downe and see: and wee have it given in precept in the 13. of Deuter. for publicke judicature,
but he would First go down and see: and we have it given in precept in the 13. of Deuter for public judicature,
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and I conceive it holds as well in private censure, that we diligently enquire before we determine.
and I conceive it holds as well in private censure, that we diligently inquire before we determine.
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Now because man cannot see as God doth, for he lookes directly on the heart, and so judgeth of it;
Now Because man cannot see as God does, for he looks directly on the heart, and so Judgeth of it;
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but man cannot, therfore he is to finde out the heart by words and actions: as the naturalists judge of the forme of a thing by its qualities and operations; but man cannot, Therefore he is to find out the heart by words and actions: as the naturalists judge of the Form of a thing by its qualities and operations;
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so we of the habit of the heart, by its constant and naturall productions, as of a tree by its fruit.
so we of the habit of the heart, by its constant and natural productions, as of a tree by its fruit.
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The Apostle tels us, 1 Tim. 5. 24. some mens sinnes are open beforehand and goe before unto judgement, and some mens follow after:
The Apostle tells us, 1 Tim. 5. 24. Some men's Sins Are open beforehand and go before unto judgement, and Some men's follow After:
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some conjecture, that at the last Judgement such as are eminently good, or notoriously bad, shall not come into the judgement of disquisition or examination, but onely come under sentence, Some conjecture, that At the last Judgement such as Are eminently good, or notoriously bade, shall not come into the judgement of disquisition or examination, but only come under sentence,
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namely the judgement of retribution: and the like course may we observe in censuring, as for such as are eminently good,
namely the judgement of retribution: and the like course may we observe in censuring, as for such as Are eminently good,
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or notoriously bad, the best of the good, and the worst of the bad, there needs no great inquiry concerning them,
or notoriously bade, the best of the good, and the worst of the bad, there needs no great inquiry Concerning them,
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before we censure, but for the two middle sorts, the best of the bad, and the worst of the good, here it is hard to discerne betweene the precious and the vile; and therefore of such we are diligently to enquire before we censure.
before we censure, but for the two middle sorts, the best of the bad, and the worst of the good, Here it is hard to discern between the precious and the vile; and Therefore of such we Are diligently to inquire before we censure.
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As some persons, like the Moone at the change, seeme to have lesse light and worth in them then indeed they have, little in the eye of the world, much in the eye of heaven.
As Some Persons, like the Moon At the change, seem to have less Light and worth in them then indeed they have, little in the eye of the world, much in the eye of heaven.
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So others seeme better then they are, like blazing Starres, that make a great show,
So Others seem better then they Are, like blazing Stars, that make a great show,
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and looke as gloriously as any starres in the heavens, and yet no starres, but stinking meteors.
and look as gloriously as any Stars in the heavens, and yet no Stars, but stinking meteors.
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Also there are aggravating and extenuating circumstances, making the good or evill, more or lesse in Gods account:
Also there Are aggravating and extenuating Circumstances, making the good or evil, more or less in God's account:
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and therefore if we would make a true estimate of men and their actions, we must diligently enquire before we censure.
and Therefore if we would make a true estimate of men and their actions, we must diligently inquire before we censure.
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In judging of things we ought to judge secundum quod sunt, but in judging of persons,
In judging of things we ought to judge secundum quod sunt, but in judging of Persons,
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or actions in reference to persons, it is not alwayes so:
or actions in Referente to Persons, it is not always so:
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indeed in re comperta, in a case that is evident, it's equally an abomination to the Lord, to justifie the wicked person,
indeed in re comperta, in a case that is evident, it's equally an abomination to the Lord, to justify the wicked person,
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or action, as to condemne the just. But in re dubia it's otherwise, for here the rule holds, dubia in meliorem partem sunt interpretanda, charity to the person should sway the judgement,
or actium, as to condemn the just. But in re Dubia it's otherwise, for Here the Rule holds, Dubia in meliorem partem sunt interpretanda, charity to the person should sway the judgement,
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though not absolutely to determine, yet to thinke him good whom we doe not know to be bad.
though not absolutely to determine, yet to think him good whom we do not know to be bad.
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Secondly, in judging of things, tenents, or practises; Secondly, in judging of things, tenants, or practises;
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we ought not to take things upon trust, but our selves to examine and determine of them.
we ought not to take things upon trust, but our selves to examine and determine of them.
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First, We must not judge according to appearances. Now appearances are 1. personall 2. reall.
First, We must not judge according to appearances. Now appearances Are 1. personal 2. real.
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First, A personall appearance is that estimate which the quality of the persons opposing or maintaining an opinion or practice, hath brought upon it:
First, A personal appearance is that estimate which the quality of the Persons opposing or maintaining an opinion or practice, hath brought upon it:
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We are not to judge what kinde of creatures the Moone and Starres are by that luster and splendor that the Sun hath cast upon them,
We Are not to judge what kind of creatures the Moon and Stars Are by that luster and splendour that the Sun hath cast upon them,
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for then we shall judge them far more glorious creatures then they are.
for then we shall judge them Far more glorious creatures then they Are.
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As we are not presently to imbrace and cry up an opinion or practice, because good men stand for it,
As we Are not presently to embrace and cry up an opinion or practice, Because good men stand for it,
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and bad against it, as if all were good which Nero persecutes:
and bade against it, as if all were good which Nero persecutes:
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so neither are we to cry downe a tenet or practice, because good men are against it, and bad men for it.
so neither Are we to cry down a tenet or practice, Because good men Are against it, and bad men for it.
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Indeed this is enough to raise a suspition upon an opinion or practice, and to cause a more strict scrutiny and enquiry into it,
Indeed this is enough to raise a suspicion upon an opinion or practice, and to cause a more strict scrutiny and enquiry into it,
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yet this must not sway our judgement, but without al regard of the persons for, or against, indifferently weigh the action:
yet this must not sway our judgement, but without all regard of the Persons for, or against, indifferently weigh the actium:
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judge not according to personall appearances. judge not according to personal appearances.
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Secondly, there is a reall appearance, which is the superficies, the suprema facies, or countenance of a thing:
Secondly, there is a real appearance, which is the superficies, the Supreme fancies, or countenance of a thing:
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Now error is somtimes cryed up in truths apparel, and vice in vertues colour, as Jacob was blest in Esaus garment:
Now error is sometimes cried up in truths apparel, and vice in Virtues colour, as Jacob was blessed in Esaus garment:
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and sometimes truth is cried downe under an appearance of errour, and if not vertue, and sometime truth is cried down under an appearance of error, and if not virtue,
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yet a thing in its nature indifferent under an appearance of evill, as good Jehosaphat was made at,
yet a thing in its nature indifferent under an appearance of evil, as good Jehoshaphat was made At,
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and endangered in wicked Ahabs apparell. Now indeed a thing indifferent both in its nature and use, though not intrinsecally evill;
and endangered in wicked Ahabs apparel. Now indeed a thing indifferent both in its nature and use, though not intrinsically evil;
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yet because it lookes like a sinne, and carries the face of evill, it ought to be declined, Abstaine from all appearance of evill.
yet Because it looks like a sin, and carries the face of evil, it ought to be declined, Abstain from all appearance of evil.
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It is also true, that things in their nature indifferent, yet carrying an appearance of evill, in respect of scandall, should not by authority be imposed, It is also true, that things in their nature indifferent, yet carrying an appearance of evil, in respect of scandal, should not by Authority be imposed,
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and so be made necessary in their use.
and so be made necessary in their use.
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But in as much as the outward face and appearance is not alwayes sutable to the intrinsecall nature of things, we are not to be swayed in our judgements by that.
But in as much as the outward face and appearance is not always suitable to the intrinsical nature of things, we Are not to be swayed in our Judgments by that.
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But setting all appearances personall and reall aside, we are to search into the nature of things,
But setting all appearances personal and real aside, we Are to search into the nature of things,
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and to examine them by the rule, that so we may give each thing its true estimate, and judge righteous judgement.
and to examine them by the Rule, that so we may give each thing its true estimate, and judge righteous judgement.
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Now that we may rightly determine, three things are required, 1. A right rule to jude by, 2. A right qualification of the persons judging, 3. A right application of things to the rule.
Now that we may rightly determine, three things Are required, 1. A right Rule to U^de by, 2. A right qualification of the Persons judging, 3. A right application of things to the Rule.
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The rule to try all opinions and practises by, is the Word of God. There are indeed divers subordinate rules: as ▪The Rule to try all opinions and practises by, is the Word of God. There Are indeed diverse subordinate rules: as ▪
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1. The Lawes and legall Commandements of authority; personall commandements they impose on us, as they are men, legall as Magistrates;
1. The Laws and Legal commandments of Authority; personal Commandments they impose on us, as they Are men, Legal as Magistrates;
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and by these all persons that are under them, are to be regulated in their practice, and by these all Persons that Are under them, Are to be regulated in their practice,
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so far as they may without disobeying God in his Word.
so Far as they may without disobeying God in his Word.
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2. The example of Gods people and custome of the Church of God, is in some cases a rule to direct us,
2. The Exampl of God's people and custom of the Church of God, is in Some cases a Rule to Direct us,
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and hath vim legis, as Aquin. speaks:
and hath vim Legis, as Aquinas speaks:
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and therefore there being a controversie at Corinth whether women should be uncovered, or men covered in the Congregation, the Apostle seemes to referre them to the Churches custome, as a rule in things of so low a nature, and Therefore there being a controversy At Corinth whither women should be uncovered, or men covered in the Congregation, the Apostle seems to refer them to the Churches custom, as a Rule in things of so low a nature,
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and not determined in the Word, and by it to conclude and determine for, or against a thing accordingly.
and not determined in the Word, and by it to conclude and determine for, or against a thing accordingly.
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A third rule is each mans conscience, and to this the Apostle refers the Corinthians, Judge in your selves what is right:
A third Rule is each men conscience, and to this the Apostle refers the Corinthians, Judge in your selves what is right:
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Now conscience is so farre a rule, that if we doe any thing against it, we sinne:
Now conscience is so Far a Rule, that if we do any thing against it, we sin:
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and yet if we be guided by conscience, and that erres, and leads us from the rule of the Word, we sinne too;
and yet if we be guided by conscience, and that erres, and leads us from the Rule of the Word, we sin too;
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an erring conscience cannot excuse à toto, though it doth à tanto, though it doth extenuate, yet not annihilate a sinne.
an erring conscience cannot excuse à toto, though it does à tanto, though it does extenuate, yet not annihilate a sin.
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And here we may take notice of a two-fold mistake amongst men.
And Here we may take notice of a twofold mistake among men.
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Sometimes a groundlesse fancie is taken for conscience, and sometimes the bent of the heart and will:
Sometime a groundless fancy is taken for conscience, and sometime the bent of the heart and will:
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men supposing conscience to be for, or against a thing, when indeed it is either a meere fancie, without ground either of Scripture or reason:
men supposing conscience to be for, or against a thing, when indeed it is either a mere fancy, without ground either of Scripture or reason:
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or at least the heart and will, by some engagements, is bent and setled that way.
or At least the heart and will, by Some engagements, is bent and settled that Way.
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Now all these are but secondary rules, and are to be regulated by the Word, the Word of God is the primarie rule whereby as all opinions and practices are to be tried, in as much as the truth of those,
Now all these Are but secondary rules, and Are to be regulated by the Word, the Word of God is the primary Rule whereby as all opinions and practices Are to be tried, in as much as the truth of those,
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and goodnesse of these consists in conformity thereunto:
and Goodness of these consists in conformity thereunto:
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so also all those secondary rules are to be regulated and tried by it, as all weights and measures by the Kings Standard, they being no further rules to us then they are agreeable thereunto:
so also all those secondary rules Are to be regulated and tried by it, as all weights and measures by the Kings Standard, they being no further rules to us then they Are agreeable thereunto:
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therefore the Prophet Isaiah refers all to this rule, to the law, to the testimony, no light unlesse according to this rule, this is the ballance of the Sanctuary, the touch-stone to try all rules, all opinions and practices by.
Therefore the Prophet Isaiah refers all to this Rule, to the law, to the testimony, no Light unless according to this Rule, this is the balance of the Sanctuary, the touchstone to try all rules, all opinions and practices by.
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2. For the qualification of the persons judging, they must be transformed and renued in the spirit of their minds, their understandings enlightned, and their hearts sanctified,
2. For the qualification of the Persons judging, they must be transformed and renewed in the Spirit of their minds, their understandings enlightened, and their hearts sanctified,
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or else they can never try and determine what is that good and acceptable will of the Lord.
or Else they can never try and determine what is that good and acceptable will of the Lord.
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They must have gracious and spirituall hearts, as well as cleare understandings, as the Apostle sheweth.
They must have gracious and spiritual hearts, as well as clear understandings, as the Apostle shows.
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And indeed every godly enlightned Christian, though not of such intellectuall strength, as to be able to judge of all theologicall truths,
And indeed every godly enlightened Christian, though not of such intellectual strength, as to be able to judge of all theological truths,
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yet is of such understanding, that through the helpe of Gods Spirit, he is able to judge of those fundamentall divine truths, which are of absolute necessity by an actuall explicit faith to be beleeved unto salvation.
yet is of such understanding, that through the help of God's Spirit, he is able to judge of those fundamental divine truths, which Are of absolute necessity by an actual explicit faith to be believed unto salvation.
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If the eye be dimme, dusty, or distempered, it maketh not a true report of things to the understanding;
If the eye be dim, dusty, or distempered, it makes not a true report of things to the understanding;
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so if the person judging be not rightly disposed, either through darknesse in the understanding, or corruption in the heart, he cannot judge righteous judgement.
so if the person judging be not rightly disposed, either through darkness in the understanding, or corruption in the heart, he cannot judge righteous judgement.
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There are two things that hinder right judging, prejudice and passion. 1. Prejudice: the eye must be free from colours, the palate must be insipide:
There Are two things that hinder right judging, prejudice and passion. 1. Prejudice: the eye must be free from colours, the palate must be insipid:
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Intus existens prohibet alienum: if the eye be inflamed, it makes the whitest thing seeme red,Intus existens Prohibet Alienum: if the eye be inflamed, it makes the whitest thing seem read,
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and if the palate be bitter, it makes the sweetest thing tast so;
and if the palate be bitter, it makes the Sweetest thing taste so;
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if a man be prepossest with an opinion, he comes like a Jury-man resolved upon his verdict, before he heares the cause.
if a man be prepossessed with an opinion, he comes like a Juryman resolved upon his verdict, before he hears the cause.
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The second thing is Passion: troubled water never represents the true image of a thing;
The second thing is Passion: troubled water never represents the true image of a thing;
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facile credimus quod volumus, vel quod timemus, the heart hath so great an influence upon the understanding, that we are apt to beleeve what we desire, or what we feare;facile Credimus quod volumus, vel quod Timemus, the heart hath so great an influence upon the understanding, that we Are apt to believe what we desire, or what we Fear;
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and therefore it is said that a gift blinds the eyes of the wise, a gift drawes the heart to the giver,
and Therefore it is said that a gift blinds the eyes of the wise, a gift draws the heart to the giver,
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and affection works so upon the understanding, that it puts out the very eye of judgement,
and affection works so upon the understanding, that it puts out the very eye of judgement,
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and makes even a wise man to thinke he sees that, which indeed he doth not.
and makes even a wise man to think he sees that, which indeed he does not.
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Now therefore as when a man would exactly view a thing, he wipes his eyes that no dust or water may hinder sight,
Now Therefore as when a man would exactly view a thing, he wipes his eyes that no dust or water may hinder sighed,
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so should it be our care to put away all passion, and prejudice, that we may judge rightly.
so should it be our care to put away all passion, and prejudice, that we may judge rightly.
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Thirdly, there is required a right application of the thing to the rule. 1. We must with care and study examine the opinion or practice in question:
Thirdly, there is required a right application of the thing to the Rule. 1. We must with care and study examine the opinion or practice in question:
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examine it as Joseph did his brethren, very strictly, concerning its father that begot it, its brethren and associates, whence it came;
examine it as Joseph did his brothers, very strictly, Concerning its father that begotten it, its brothers and associates, whence it Come;
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and what the end of its comming, if not to prejudice the State? turne it,
and what the end of its coming, if not to prejudice the State? turn it,
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and looke upon it every way, in its causes, nature, concomitants, effects, and consequences, yet warily distinguishing betweene proper and accidentall effects.
and look upon it every Way, in its Causes, nature, concomitants, effects, and consequences, yet warily distinguishing between proper and accidental effects.
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2. That with much humility and selfe-deniall, we seeke to the only wise God, that he would present his truth,
2. That with much humility and self-denial, we seek to the only wise God, that he would present his truth,
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and make it clearly shine before us, that he would heale our understandings that we may see it;
and make it clearly shine before us, that he would heal our understandings that we may see it;
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and by his Spirit guide our thoughts, and so lead us into all truth.
and by his Spirit guide our thoughts, and so led us into all truth.
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This Doctrine first discovers unto us the cause, that we have so many errours in the Church,
This Doctrine First discovers unto us the cause, that we have so many errors in the Church,
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like Tares among the Wheat, sown by that envious man, like the Frogs of Egypt, creeping into every house,
like Tares among the Wheat, sown by that envious man, like the Frogs of Egypt, creeping into every house,
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surely it is because men judge according to appearance; this act lookes like idolatry; this forme of government lookes like the Antichristian;
surely it is Because men judge according to appearance; this act looks like idolatry; this Form of government looks like the Antichristian;
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this opinion, or that way, such and such holy men are for: thus whiles they judge according to personall, or reall appearances, they judge not righteous judgement.
this opinion, or that Way, such and such holy men Are for: thus while they judge according to personal, or real appearances, they judge not righteous judgement.
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2. It discovers the cause whence it comes to passe that learned and godly men do often meet and dispute,
2. It discovers the cause whence it comes to pass that learned and godly men do often meet and dispute,
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yet cannot agree upon a right determination, they have light, and no doubt look through the mist of appearances, into the very nature of things;
yet cannot agree upon a right determination, they have Light, and no doubt look through the missed of appearances, into the very nature of things;
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yet perhaps there may be passion or prejudice to sway:
yet perhaps there may be passion or prejudice to sway:
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or else they may be too full of selfe, selfe-ends, looking at the credit of victory, rather then the beating out of truth:
or Else they may be too full of self, self-ends, looking At the credit of victory, rather then the beating out of truth:
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or perhaps selfe-conceit and selfedependance, leaning too much to their owne understanding: and then no wonder if they judge not righteous judgement.
or perhaps Self-conceit and selfedependance, leaning too much to their own understanding: and then no wonder if they judge not righteous judgement.
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3. It discovers the reason why we have so many misconceits, and evill censures of our Worthies in Parliament,
3. It discovers the reason why we have so many misconceits, and evil censures of our Worthies in Parliament,
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and in our Armies, men shooting the arrowes of harsh censures, out of the Bow of a proud heart, even against these Starres.
and in our Armies, men shooting the arrows of harsh censures, out of the Bow of a proud heart, even against these Stars.
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Surely for the most part, the reason is, because they censure before they see, and speake evill of what they doe not understand.
Surely for the most part, the reason is, Because they censure before they see, and speak evil of what they do not understand.
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So I come to the third point, the compellation, ( this people. ) The Lord was wont to looke upon Israel as his owne,
So I come to the third point, the compellation, (this people.) The Lord was wont to look upon Israel as his own,
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as Exod. 3. I have seene the affliction of my people, and Exod. 7. Let my people go:
as Exod 3. I have seen the affliction of my people, and Exod 7. Let my people go:
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but now their idolatry hath caused a variation of title, now he will not owne them,
but now their idolatry hath caused a variation of title, now he will not own them,
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but lookes upon them as strangers, populus meus is now become populus iste. Whence we may infer,
but looks upon them as Strangers, populus meus is now become populus iste. Whence we may infer,
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That Idolatry dissolves a Church, unchurches a people, and breakes that bond of relation betweene God and them. That Idolatry dissolves a Church, unchurches a people, and breaks that bound of Relation between God and them.
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For the clearing of this proposition, I shall endeavour to shew two things. 1. What it is that constitutes a visible Church. 2. How,
For the clearing of this proposition, I shall endeavour to show two things. 1. What it is that constitutes a visible Church. 2. How,
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and in what respect Idolatry dissolves it.
and in what respect Idolatry dissolves it.
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First, the profession of Christ, in the use of right ordinances, doth constitute a visible Church,
First, the profession of christ, in the use of right ordinances, does constitute a visible Church,
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and difference it from all other societies: and so it did even before Christs Incarnation, though more obscurely then since.
and difference it from all other societies: and so it did even before Christ Incarnation, though more obscurely then since.
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As the true mysticall union of the faithfull with Christ, and among themselves, is the forme that gives being to the invisible Church:
As the true mystical Union of the faithful with christ, and among themselves, is the Form that gives being to the invisible Church:
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so an externall union by profession (not publikly contradicted by their owne opinions and practices,
so an external Union by profession (not publicly contradicted by their own opinions and practices,
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as in the Papacie) gives being to the visible Church; as may be collected from Mat. 16. 18.
as in the Papacy) gives being to the visible Church; as may be collected from Mathew 16. 18.
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Now this profession of Christ, and of a people to be his followers, must not onely be verball, but reall:
Now this profession of christ, and of a people to be his followers, must not only be verbal, but real:
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and consisteth in the setting up of his ordinances, either by a Law, or by generall submission unto them,
and Consisteth in the setting up of his ordinances, either by a Law, or by general submission unto them,
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and attending upon him in the constant use of them:
and attending upon him in the constant use of them:
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I say in the use of all the ordinances, habitually, and in the actuall use, of such of them, as they are capable of.
I say in the use of all the ordinances, habitually, and in the actual use, of such of them, as they Are capable of.
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I doe not meane those inferiour ordinances of magistracie, marriage, &c. But those sacred ordinances of preaching the Word, celebration of the Sacraments and prayer, which the Lord hath ordained and instituted as to be part of his worship; so also to be the proper, mediate, ordinary meanes of conveying the beginnings,
I do not mean those inferior ordinances of magistracy, marriage, etc. But those sacred ordinances of preaching the Word, celebration of the Sacraments and prayer, which the Lord hath ordained and instituted as to be part of his worship; so also to be the proper, mediate, ordinary means of conveying the beginnings,
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and encrease of all saving grace unto the soules of men.
and increase of all Saving grace unto the Souls of men.
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Indeed the right manner of using these ordinances, with those helps of discipline, government, &c. requisite to make the ordinances, the more to put forth their strength,
Indeed the right manner of using these ordinances, with those helps of discipline, government, etc. requisite to make the ordinances, the more to put forth their strength,
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and so the more efficacious to us;
and so the more efficacious to us;
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these I grant to be necessary to the well-being of a visible Church, but the ordinances themselves, I conceive to be of the very essence, and being of it:
these I grant to be necessary to the well-being of a visible Church, but the ordinances themselves, I conceive to be of the very essence, and being of it:
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no visible Church without them, and that a true visible Church which hath them, as afore specified.
no visible Church without them, and that a true visible Church which hath them, as afore specified.
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And hence it is that the Prophet cals the whole Nation of the Jewes professing themselves to be his, in the use of his ordinances, the Lords flock, in reference to those that were truly so, the denomination there following the better part:
And hence it is that the Prophet calls the Whole nation of the Jews professing themselves to be his, in the use of his ordinances, the lords flock, in Referente to those that were truly so, the denomination there following the better part:
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and the Lord cals the people of Israel his sonne, and such they were, though not by spirituall, yet by externall adoption:
and the Lord calls the people of Israel his son, and such they were, though not by spiritual, yet by external adoption:
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and so they are called his spouse, as being married unto him by an externall covenant and stipulation.
and so they Are called his spouse, as being married unto him by an external Covenant and stipulation.
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And as by effectuall calling, there is a reall dedication of the soule to Christ, and so an actuall admission into the invisible Church: And as by effectual calling, there is a real dedication of the soul to christ, and so an actual admission into the invisible Church:
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so by Baptisme, we are given up to Christ, by an externall dedication, and so admitted into the universall visible Church:
so by Baptism, we Are given up to christ, by an external dedication, and so admitted into the universal visible Church:
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and thereby are united to Christ, and one to another, by mutuall covenant, if not actuall,
and thereby Are united to christ, and one to Another, by mutual Covenant, if not actual,
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and formall, yet vertuall, and interpretative, and thereby also made members of particular visible Churches, nationall and congregationall.
and formal, yet virtual, and interpretative, and thereby also made members of particular visible Churches, national and congregational.
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Now secondly, as the profession of Christ in the use of right ordinances (as aforesaid) doth constitute a visible Church,
Now secondly, as the profession of christ in the use of right ordinances (as aforesaid) does constitute a visible Church,
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so idolatry in setting up by a Law, or by generall consent, and submission, a creature to be worshipped terminatively in stead of God,
so idolatry in setting up by a Law, or by general consent, and submission, a creature to be worshipped terminatively in stead of God,
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or relatively, intending or pretending to worship God by worshipping that creature, this dissolves a Church.
or relatively, intending or pretending to worship God by worshipping that creature, this dissolves a Church.
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An instance of this we have in my text, this people having set up an Idol to worship,
an instance of this we have in my text, this people having Set up an Idol to worship,
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though they intended not to terminate their worship in the Idol, but to worship the Lord by it,
though they intended not to terminate their worship in the Idol, but to worship the Lord by it,
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as vers. 5. yet for this, the Lord speakes of them as a people cast off, and at present would not seeme to owne them.
as vers. 5. yet for this, the Lord speaks of them as a people cast off, and At present would not seem to own them.
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And howsoever that Nation untill Christs incarnation had a peculiar priviledge, which no other Nation could challenge, in respect of Gods absolute covenant made with them;
And howsoever that nation until Christ incarnation had a peculiar privilege, which no other nation could challenge, in respect of God's absolute Covenant made with them;
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and so were not de facto, at least on Gods part, unchurched, he having not pronounced the sentence of divorce upon them:
and so were not de facto, At least on God's part, unchurched, he having not pronounced the sentence of divorce upon them:
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yet their sinne, both in respect of their demerit, dishonouring God in so high a degree,
yet their sin, both in respect of their demerit, Dishonoring God in so high a degree,
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and also in respect of the intrinsecall nature thereof, as having thereby forsaken the Lord, and taken a strange God:
and also in respect of the intrinsical nature thereof, as having thereby forsaken the Lord, and taken a strange God:
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This sinne, I say, on their part did by breach of covenant actually unchurch them, and on Gods part, it did de jure, unchurch them:
This sin, I say, on their part did by breach of Covenant actually unchurch them, and on God's part, it did de jure, unchurch them:
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and de facto, had unchurched any other Nation whatsoever:
and de facto, had unchurched any other nation whatsoever:
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And during their continuance in that sinne, they had forfeited their right, lost the comfort and sense of that relation betweene God and them:
And during their Continuance in that sin, they had forfeited their right, lost the Comfort and sense of that Relation between God and them:
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neither could others that were unacquainted with that absolute covenant looke upon them as Gods Church any longer.
neither could Others that were unacquainted with that absolute Covenant look upon them as God's Church any longer.
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Now as our Saviour yeelds, that the Jewes though they had nothing of God in them,
Now as our Saviour yields, that the Jews though they had nothing of God in them,
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and were none of his spiritually, but the children of the Devill:
and were none of his spiritually, but the children of the devil:
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yet living under right ordinances, they were members of the true visible Church, the sonnes of Abraham and of God, by externall sonship:
yet living under right ordinances, they were members of the true visible Church, the Sons of Abraham and of God, by external sonship:
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so also the Jewes confesse that if they were children of fornications, ( i. e. ) members of an idolatrous Church, they were broken off from God,
so also the Jews confess that if they were children of fornications, (i. e.) members of an idolatrous Church, they were broken off from God,
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and none of his sons, no not by externall adoption.
and none of his Sons, no not by external adoption.
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Indeed superstitious additions to the ordinances, or an erroneous way and manner of using them, are sins of an high nature,
Indeed superstitious additions to the ordinances, or an erroneous Way and manner of using them, Are Sins of an high nature,
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and in a sense the taking of Gods name in vaine, in hindering the ordinances from attaining their true and proper end,
and in a sense the taking of God's name in vain, in hindering the ordinances from attaining their true and proper end,
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namely the honouring of Christ, and edification of his people, at least in that degree as otherwise they might.
namely the honouring of christ, and edification of his people, At least in that degree as otherwise they might.
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Yet as I conceive, such superstitious additions and errours in the manner of using the ordinances, cannot amount to a setting up of an Idol, and so dissolve a Church.
Yet as I conceive, such superstitious additions and errors in the manner of using the ordinances, cannot amount to a setting up of an Idol, and so dissolve a Church.
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Though the wife be a blasphemer, and guilty of the grossest sinnes, yet a wife still, adultery onely breakes the marriage bond,
Though the wife be a blasphemer, and guilty of the Grossest Sins, yet a wife still, adultery only breaks the marriage bound,
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so only Idolatry breakes that bond of relation betweene God and a people.
so only Idolatry breaks that bound of Relation between God and a people.
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When rebellious Israell had played the harlot, and would not repent, but continued obstinate in her Idolatry, the Lord gave her a bill of divorcement and cast her away.
When rebellious Israel had played the harlot, and would not Repent, but continued obstinate in her Idolatry, the Lord gave her a bill of divorcement and cast her away.
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Now therefore it nearely concernes a people, of all other sinnes to beware of Idolatry and idols.
Now Therefore it nearly concerns a people, of all other Sins to beware of Idolatry and Idols.
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As we have cause to be humbled for the Idolatry that hath beene committed in the Land, As we have cause to be humbled for the Idolatry that hath been committed in the Land,
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lest it becomes ours by consent, so for time to come with detestation to cast it utterly out of the Land. Yea to remove all appearances of it, a true Church;
lest it becomes ours by consent, so for time to come with detestation to cast it utterly out of the Land. Yea to remove all appearances of it, a true Church;
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like a modest woman, should not endure a whorish dresse:
like a modest woman, should not endure a whorish dress:
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Yea and to remove all occasions of Idolatry, though not formally so, not gradus in re, yet if it be gradus ad rem, any occasion, helpe,
Yea and to remove all occasions of Idolatry, though not formally so, not gradus in re, yet if it be gradus ad remembering, any occasion, help,
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or step to it, put it farre away, and so keepe the Kingdome farre from an evill matter.
or step to it, put it Far away, and so keep the Kingdom Far from an evil matter.
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In the fourth place be pleased to take notice of the nature of Israels sinne, and the judgement denounced against it.
In the fourth place be pleased to take notice of the nature of Israel's sin, and the judgement denounced against it.
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First, their sinne is obstinacy, metaphorically set downe (they are a stiffenecked people. )
First, their sin is obstinacy, metaphorically Set down (they Are a Stiffnecked people.)
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First, By necke is meant, the heart or will, as Zedekiah stiffened his neck and hardened his heart, which is all one;
First, By neck is meant, the heart or will, as Zedekiah stiffened his neck and hardened his heart, which is all one;
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as the neck of the Oxe beareth the yoke, and so drawes in the Teame; so should the heart beare the yoke of Christ, and goe on in his wayes.
as the neck of the Ox bears the yoke, and so draws in the Term; so should the heart bear the yoke of christ, and go on in his ways.
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Secondly, By stiffenesse or hardnesse of the heart, is meant the settled strength of the will to goe on in sinne.
Secondly, By stiffness or hardness of the heart, is meant the settled strength of the will to go on in sin.
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And when once it is so set,
And when once it is so Set,
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First, the heart becomes impenetrable, like Pharaohs, nothing can pierce it, either with feare of sinne, before it is committed,
First, the heart becomes impenetrable, like Pharaohs, nothing can pierce it, either with Fear of sin, before it is committed,
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or with remorse for sinne when it is committed; but is fearless and senslesse.
or with remorse for sin when it is committed; but is fearless and senseless.
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Secondly, the heart becomes also inflexible and unalterable, like the Adamant stone, nothing can worke upon it, Secondly, the heart becomes also inflexible and unalterable, like the Adamant stone, nothing can work upon it,
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or bring it into a better forme: No washing can make this Blackmore white.
or bring it into a better Form: No washing can make this Blackmore white.
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Indeed, first, there is a naturall hardnesse which we bring with us into the world, a child though it hath a tender body,
Indeed, First, there is a natural hardness which we bring with us into the world, a child though it hath a tender body,
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yet it hath a hard heart.
yet it hath a hard heart.
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Secondly, there are some remainders of this hardnesse in the hearts of the best, even of Christs owne disciples, but this is partiall, and but for a time. But when this sinne comes to the height,
Secondly, there Are Some remainders of this hardness in the hearts of the best, even of Christ own Disciples, but this is partial, and but for a time. But when this sin comes to the height,
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and is totall and finall, the heart fully and unalterably set to doe evill, then it properly denominates a person or people obstinate and stiffenecked.
and is total and final, the heart Fully and unalterably Set to do evil, then it properly denominates a person or people obstinate and Stiffnecked.
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This hardnesse is partly habituall voluntarily procured; and that, First, by long and frequent committing of sin:
This hardness is partly habitual voluntarily procured; and that, First, by long and frequent committing of since:
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acts encrease habits, and indispose the subject to receive contrary habits: acts increase habits, and indispose the Subject to receive contrary habits:
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thus the heart becomes like the high way, so hardned by the often passage of sinne, that no seed will enter.
thus the heart becomes like the high Way, so hardened by the often passage of sin, that no seed will enter.
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Secondly, by long standing out under the meanes of grace: Secondly, by long standing out under the means of grace:
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like the Tortoise which floats so long upon the water, untill the beames of the Sunne have hardened its shell that it cannot sinke,
like the Tortoise which floats so long upon the water, until the beams of the Sun have hardened its shell that it cannot sink,
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so living long in sinne under the Sun-shine of the Gospell, the heart becomes so hardened that it cannot repent.
so living long in sin under the Sunshine of the Gospel, the heart becomes so hardened that it cannot Repent.
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This hardnesse is partly also penall, and judiciall: This hardness is partly also penal, and judicial:
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The Lord for their sinnes, so many, and so long continued in, and for refusing of grace offered in the meanes, in his just judgment gives men up to Satan,
The Lord for their Sins, so many, and so long continued in, and for refusing of grace offered in the means, in his just judgement gives men up to Satan,
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and to their owne hearts lusts, letting them loose upon them, and so their hearts become fully obdurate.
and to their own hearts Lustiest, letting them lose upon them, and so their hearts become Fully obdurate.
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This is the nature of their sinne, but in what degree and how generally spread, we cannot exactly determine.
This is the nature of their sin, but in what degree and how generally spread, we cannot exactly determine.
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Secondly, the judgement denounced, is set downe in a metaphoricall expression, and implies that the Lord was ready by some severe judgement to consume that people;
Secondly, the judgement denounced, is Set down in a metaphorical expression, and Implies that the Lord was ready by Some severe judgement to consume that people;
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his anger growne hot even to fury, like an enraged Lyon, ready to teare to peeces and consume.
his anger grown hight even to fury, like an enraged lion, ready to tear to Pieces and consume.
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From the sinne and punishment, the doctrine which ariseth is this.
From the sin and punishment, the Doctrine which arises is this.
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That obstinacy in great and grievous sinnes, under effectuall meanes, is usually the immediate forerunner of ruine: That obstinacy in great and grievous Sins, under effectual means, is usually the immediate forerunner of ruin:
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it is a token that the Lords anger is hot against a Nation, and ready to breake in upon it by some consuming judgement. it is a token that the lords anger is hight against a nation, and ready to break in upon it by Some consuming judgement.
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I desire to instance in an example or two.
I desire to instance in an Exampl or two.
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In the 13. of Jeremiah by a linnen girdle hid at the river Euphrates untill, it was rotten, the Prophet shewes that the Lord would cast the State out of his sight untill it was consumed, verse 10. Now because they presumed of safety, that either through the wisedome of their State,
In the 13. of Jeremiah by a linen girdle hid At the river Euphrates until, it was rotten, the Prophet shows that the Lord would cast the State out of his sighed until it was consumed, verse 10. Now Because they presumed of safety, that either through the Wisdom of their State,
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or at least that by their cunning, each private person would make some shift for himselfe,
or At least that by their cunning, each private person would make Some shift for himself,
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therefore he tels them that they should be like drunken men, sottish, and staggering to and fro in their resolutions, not knowing what to pitch upon for their safety.
Therefore he tells them that they should be like drunken men, sottish, and staggering to and from in their resolutions, not knowing what to pitch upon for their safety.
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And because they presumed of their power, he tels them that they were to God but as a pot in the hand of the potter, soone broken to pieces by him;
And Because they presumed of their power, he tells them that they were to God but as a pot in the hand of the potter, soon broken to Pieces by him;
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yea the Lord will cause them one to dash against another, one to plunder and kill another.
yea the Lord will cause them one to dash against Another, one to plunder and kill Another.
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And because they expected forraine helpe from Aegypt, he tels them that it should be darkenesse unto them,
And Because they expected foreign help from Egypt, he tells them that it should be darkness unto them,
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and should rather increase then abate their misery.
and should rather increase then abate their misery.
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Now at the ver. 15. 16. he exhorts them to repentance as the most proper remedy to prevent all, doe not proudly despise the Lords threatning;
Now At the ver. 15. 16. he exhorts them to Repentance as the most proper remedy to prevent all, do not proudly despise the lords threatening;
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but humble your selves, and by repentance give God the glory of his truth, justice, and power, which by your sinnes you have impeached:
but humble your selves, and by Repentance give God the glory of his truth, Justice, and power, which by your Sins you have impeached:
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But ver. 17. if ye will not heare this, but proudly despise this admonition, and stand out under the meanes of grace;
But for. 17. if you will not hear this, but proudly despise this admonition, and stand out under the means of grace;
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surely though ye be the Lords owne people, yet ye shall be carryed away captives; and he speakes in the presenttence, to note unto them the certainty of the event, that it was as sure to come to passe as if done already;
surely though you be the lords own people, yet you shall be carried away captives; and he speaks in the presenttence, to note unto them the certainty of the event, that it was as sure to come to pass as if done already;
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the particulars of the judgement is more largely set downe, 2 Chro. 36. 17. First, the sword of the Chaldeans shou'd come and wast their countrey:
the particulars of the judgement is more largely Set down, 2 Chro 36. 17. First, the sword of the Chaldeans should come and wast their country:
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and not onely so, but they that escape the Sword shall lose their liberties, which they did enjoy,
and not only so, but they that escape the Sword shall loose their Liberties, which they did enjoy,
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and be made captives and slaves to a strange King; and (which was worst of all) with their liberties they should lose their Religion too, and be carried into Babylon.
and be made captives and slaves to a strange King; and (which was worst of all) with their Liberties they should loose their Religion too, and be carried into Babylon.
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Another example we have in the 11. of Matthew, Capernaum had so many outward and spirituall priviledges, that it was said to be lift up to heaven; for riches and honour, it was the chiefe citie in that Province,
another Exampl we have in the 11. of Matthew, Capernaum had so many outward and spiritual privileges, that it was said to be lift up to heaven; for riches and honour, it was the chief City in that Province,
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and for spirituall priviledges, there was the seat of the Messiah, the place of his habitation, there he wrought many wonderfull miracles, and preached many excellent Sermons:
and for spiritual privileges, there was the seat of the Messiah, the place of his habitation, there he wrought many wonderful Miracles, and preached many excellent Sermons:
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such effectuall meanes, that might have moved even the stony hearted Sodomites if they had beene alive:
such effectual means, that might have moved even the stony hearted Sodomites if they had been alive:
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yet such was Capernaums obstinacy, that all these Sermons, mercies, miracles, wrought not upon this Citie;
yet such was Capernaums obstinacy, that all these Sermons, Mercies, Miracles, wrought not upon this city;
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and therefore saith our Saviour, this Citie that by pride and prosperitie is so lifted up, shall be brought full low,
and Therefore Says our Saviour, this city that by pride and Prosperity is so lifted up, shall be brought full low,
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and so (as Histories report) it was overthrowne, of this great Citie, nothing there remayning but two or three poore Fishermens Cottages. The reasons are two:
and so (as Histories report) it was overthrown, of this great city, nothing there remaining but two or three poor Fishermen's Cottages. The Reasons Are two:
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First, because obstinacy is the full height of sinne and its full measure.
First, Because obstinacy is the full height of sin and its full measure.
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First, as obstinacy is the greatest aggravation of sinne, and maketh our sinnes great in Gods account,
First, as obstinacy is the greatest aggravation of sin, and makes our Sins great in God's account,
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and most provoking, as carrying with it great unthankfulnesse to God, contempt of the meanes of grace and of God,
and most provoking, as carrying with it great unthankfulness to God, contempt of the means of grace and of God,
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and of all the good offered to us in the meanes. So secondly, it causeth a reall increase of sinne;
and of all the good offered to us in the means. So secondly, it Causes a real increase of sin;
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the heart like a Castle resisting the Spirits assault upon it in the ordinances, corruption within gathers strength:
the heart like a Castle resisting the Spirits assault upon it in the ordinances, corruption within gathers strength:
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the flame of sin if not blowne quite out by the Spirit in the ordinances increaseth accidentally by the blowing of it backe:
the flame of since if not blown quite out by the Spirit in the ordinances increases accidentally by the blowing of it back:
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Now all sinne like poyson is of a destructive nature, though it not alwayes actually kils through want of measure;
Now all sin like poison is of a destructive nature, though it not always actually kills through want of measure;
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now when it is growne to the full, then it usually destroyes: So when the Amorites wickednesse was full, the Lord cast them out.
now when it is grown to the full, then it usually Destroys: So when the amorites wickedness was full, the Lord cast them out.
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A second reason is, because it makes a people incorrigible, and so brings them into a remedilesse condition; A second reason is, Because it makes a people incorrigible, and so brings them into a remediless condition;
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the Lord for a time at the entreaty of the dressers did forbeare the Jewish state, that barren Figtree, but it was to try if the digging or dunging of an evangelicall ministery would produce a reformation, but when it continued unfruitfull, it was by Titus and Vespasian hewen downe;
the Lord for a time At the entreaty of the dressers did forbear the Jewish state, that barren Fig tree, but it was to try if the digging or dunging of an Evangelical Ministry would produce a Reformation, but when it continued unfruitful, it was by Titus and Vespasian hewn down;
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and Solomon saith that such as harden their hearts under frequent reproofes, under effectuall meanes, shall be destroyed, broken to pieces as a stone with an hammer (as the word signifies) because they are in themselves remedilesse; although indeed there is a remedy in it selfe,
and Solomon Says that such as harden their hearts under frequent reproofs, under effectual means, shall be destroyed, broken to Pieces as a stone with an hammer (as the word signifies) Because they Are in themselves remediless; although indeed there is a remedy in it self,
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namely Gods mercy in Christ upon their repentance, yet none to the obstinate, because he wilfully rejecteth the remedy:
namely God's mercy in christ upon their Repentance, yet none to the obstinate, Because he wilfully rejecteth the remedy:
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indeed the prayers of Gods people may keepe off a temporall judgement for a time, (as anon we shall shew) but the Lords forbearance will but make way for a heavier judgement in the end if they continue obstinate. For application:
indeed the Prayers of God's people may keep off a temporal judgement for a time, (as anon we shall show) but the lords forbearance will but make Way for a Heavier judgement in the end if they continue obstinate. For application:
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If obstinacie in sinne provoketh the wrath of God against a people, and hastens its ruine,
If obstinacy in sin provokes the wrath of God against a people, and hastens its ruin,
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then certainly repentance is the proper remedy to appease the wrath of God, and save from ruine.
then Certainly Repentance is the proper remedy to appease the wrath of God, and save from ruin.
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But this dutie having beene often taught and pressed, in this honourable Auditory, I shall passe over: and proceed to another observation.
But this duty having been often taught and pressed, in this honourable Auditory, I shall pass over: and proceed to Another observation.
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In the first place therefore observe, the exception of Moses out of this threatning here implyed, with this gracious promise here expressed, I will make of thee a mighty Nation, Efficiam ut ex te gens oriatur magna, vel praeficiam te genti multo majori, (so the Chaldee Paraphrase hath it) that either the Lord would raise him up a people, out of the loynes of Moses, or else give him the Princedome over some other nation:
In the First place Therefore observe, the exception of Moses out of this threatening Here employed, with this gracious promise Here expressed, I will make of thee a mighty nation, Efficiam ut ex te gens oriatur Magna, vel praeficiam te genti Much majori, (so the Chaldee paraphrase hath it) that either the Lord would raise him up a people, out of the loins of Moses, or Else give him the Princedom over Some other Nation:
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How ever it be, the Lord here promiseth not onely to save his person, but to raise his house:
How ever it be, the Lord Here promises not only to save his person, but to raise his house:
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and the like promise upon the like occasion the Lord made unto him, Numb. 14. 12. Whence wee inferre this proposition.
and the like promise upon the like occasion the Lord made unto him, Numb. 14. 12. Whence we infer this proposition.
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In all the combustions and devastations wherewith the kingdomes of the earth are shaken, as it is the Lords care to keep his Church on foot, In all the combustions and devastations wherewith the kingdoms of the earth Are shaken, as it is the lords care to keep his Church on foot,
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so also to preserve every of his servants persons, and to recompence their outward losses. This generall falleth into three particulars.so also to preserve every of his Servants Persons, and to recompense their outward losses. This general falls into three particulars.
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First, The Lord will certainly keepe his Church on foot so long as the world endures:
First, The Lord will Certainly keep his Church on foot so long as the world endures:
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No sooner had the Lord a thought of destroying this people, but he presently resolves upon another,
No sooner had the Lord a Thought of destroying this people, but he presently resolves upon Another,
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for the Lord loves the gates of Sion more then all the dwellings of Jacob, hee delighteth more in his Church then in all other societies:
for the Lord loves the gates of Sion more then all the dwellings of Jacob, he delights more in his Church then in all other societies:
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and he upholds the world, keepes off judgements, bestowes many blessings for the Churches sake ; if his Church should faile, the world would fall to ruine.
and he upholds the world, keeps off Judgments, bestows many blessings for the Churches sake; if his Church should fail, the world would fallen to ruin.
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Indeed it is not tied to any certaineplace, but is in the world like a ship in the Sea, driven from place to place, but stil in the Sea.
Indeed it is not tied to any certaineplace, but is in the world like a ship in the Sea, driven from place to place, but still in the Sea.
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Neither doth it at all times continue, the same degree of outward splendours but like the Moone, not alwayes alike visible,
Neither does it At all times continue, the same degree of outward splendours but like the Moon, not always alike visible,
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yea sometimes scarse discernible, yet still in the heavens; and therefore howsoever Satan and his instruments by crueltie, and subtiltie, endeavour the Churches ruine;
yea sometime scarce discernible, yet still in the heavens; and Therefore howsoever Satan and his Instruments by cruelty, and subtlety, endeavour the Churches ruin;
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yet all the power and policie of hell shall never so farre prevaile, as utterly to destroy it;
yet all the power and policy of hell shall never so Far prevail, as utterly to destroy it;
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sooner may they pull the Sunne out of the Firmament then the Church out of the world, sooner may they pull the Sun out of the Firmament then the Church out of the world,
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and when the Lord destroyes the rebellious multitude, he will not utterly destroy the house of Jacob .
and when the Lord Destroys the rebellious multitude, he will not utterly destroy the house of Jacob.
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Secondly, When the Lord destroyes a sinfull nation, he will preserve his owne people, he will not destroy the righteous with the wicked :
Secondly, When the Lord Destroys a sinful Nation, he will preserve his own people, he will not destroy the righteous with the wicked:
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though hee tosseth the people and sifteth them, as Wheate in a Sieve, though he scattereth the wicked,
though he tosses the people and sifteth them, as Wheat in a Sieve, though he Scattereth the wicked,
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and like dust they are blowne away by the winde of his wrath, yet not a graine of his Wheate shall be lost ;
and like dust they Are blown away by the wind of his wrath, yet not a grain of his Wheat shall be lost;
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he will either keepe them out of the furnace, or preserve them in it, hee will either save them from the judgement it selfe,
he will either keep them out of the furnace, or preserve them in it, he will either save them from the judgement it self,
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or from the evill of it, that it shall not hurt them;
or from the evil of it, that it shall not hurt them;
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one way or other he wil be an hiding place and a Sanctuary to his own servants:
one Way or other he will be an hiding place and a Sanctuary to his own Servants:
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as here he promiseth to save his servant Moses, so this unchangeable God, with whom is no respect of persons, wil doubtlesse doe the like for them.
as Here he promises to save his servant Moses, so this unchangeable God, with whom is no respect of Persons, will doubtless do the like for them.
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Thirdly, he will not onely save their persons, but also recompence their losses; if Moses lose his principalitie God will give him another;
Thirdly, he will not only save their Persons, but also recompense their losses; if Moses loose his principality God will give him Another;
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it shall be the raysing, not the overthrow of his house;
it shall be the raising, not the overthrow of his house;
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if any of Gods servants shall, with Amaziah, be troubled for losse of their offices, lands, revennues,
if any of God's Servants shall, with Amaziah, be troubled for loss of their Offices, Lands, revenues,
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or mony, as hee for his hundred talents ; the answer of the man of God may satisfie him;
or money, as he for his hundred Talents; the answer of the man of God may satisfy him;
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Is not the Lord able to give thee more then this? First, for losses voluntary;Is not the Lord able to give thee more then this? First, for losses voluntary;
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have you willingly laid out much for Christ in the service of the Church and State? remember how God dealt with Abraham, he in obedience to God,
have you willingly laid out much for christ in the service of the Church and State? Remember how God dealt with Abraham, he in Obedience to God,
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and for his sake left his native country, & all he had;
and for his sake left his native country, & all he had;
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and yet was no loser, for the Lord recompenced his losse, and gave him a better for it. Secondly, for losses castigatory;
and yet was no loser, for the Lord recompensed his loss, and gave him a better for it. Secondly, for losses castigatory;
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consider how God dealt with Job, he was plundered by the Chaldeans at one time, and by the Sabeans at another;
Consider how God dealt with Job, he was plundered by the Chaldeans At one time, and by the Sabeans At Another;
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even quite undone, yet the Lord raised him up to a greater estate then ever ?
even quite undone, yet the Lord raised him up to a greater estate then ever?
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Now therefore Gods people have cause to bee well contented, & to suffer with patience the spoyling of their goods, not only upon this ground, that they shall have in heaven, a better and an enduring substance .
Now Therefore God's people have cause to be well contented, & to suffer with patience the spoiling of their goods, not only upon this ground, that they shall have in heaven, a better and an enduring substance.
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But also even in this life they shal have an hundred fold ; Not onely that which is equivalent in spirituall graces, but also even in outward things;
But also even in this life they shall have an hundred fold; Not only that which is equivalent in spiritual graces, but also even in outward things;
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so farre as shall bee for their spirituall good.
so Far as shall be for their spiritual good.
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They shall be no losers, as our Saviour promiseth, that in all the troubles that were to come upon the world, they should not be an haire the worser :
They shall be no losers, as our Saviour promises, that in all the Troubles that were to come upon the world, they should not be an hair the Worse:
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The rivers emptie themselves into the Sea, and the Sea fils all their channels againe,
The Rivers empty themselves into the Sea, and the Sea fills all their channels again,
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and so will the Lord returne backe whatsoever his servants lay out upon him, nay they shall be gainers, they scatter and are the more encreased .
and so will the Lord return back whatsoever his Servants lay out upon him, nay they shall be gainers, they scatter and Are the more increased.
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Now wee are come to the last point.
Now we Are come to the last point.
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The Lords intimation of the remedy, let me alone that, &c. which how howsoever it seemeth to be a prevention of Moses his mediation,
The lords intimation of the remedy, let me alone that, etc. which how howsoever it seems to be a prevention of Moses his mediation,
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yet as Augustine well observes, the words doe not carry in them a prohibition of Moses praying,
yet as Augustine well observes, the words do not carry in them a prohibition of Moses praying,
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but an intimation of the remedy that would stay his hand from destroying;
but an intimation of the remedy that would stay his hand from destroying;
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and an indirect incouragement to the use of this remedy of prayer for them, whetting his desires,
and an indirect encouragement to the use of this remedy of prayer for them, whetting his Desires,
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and blowing backe the flame to make it burne the faster; and this use Moses made of it;
and blowing back the flame to make it burn the faster; and this use Moses made of it;
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for in the next Verse wee finde him earnestly praying and mediating for them; so that from hence this truth naturally ariseth;
for in the next Verse we find him earnestly praying and mediating for them; so that from hence this truth naturally arises;
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That the fervent prayers of Gods people are the most effectuall meanes to save a stiff-necked people from present ruine.
That the fervent Prayers of God's people Are the most effectual means to save a Stiffnecked people from present ruin.
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This here the Lord intimates, and the event proved it so;
This hear the Lord intimates, and the event proved it so;
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for upon the earnest prayer of Moses we finde, Verse 14. that the Lord changed his minde from the evill he intended against them ,
for upon the earnest prayer of Moses we find, Verse 14. that the Lord changed his mind from the evil he intended against them,
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and which he had brought upon them, had not Moses stood in the gap .
and which he had brought upon them, had not Moses stood in the gap.
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We reade that the prayers of the Church did great things on the behalfe of Peter , brake open the prison doores, made his chaines fall off, made the Iron gate flie open of its owne accord,
We read that the Prayers of the Church did great things on the behalf of Peter, brake open the prison doors, made his chains fallen off, made the Iron gate fly open of its own accord,
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and so removed all obstacles that might hinder his enlargement; I confes here were the prayers of many for one, & so the lesse wōder:
and so removed all obstacles that might hinder his enlargement; I confess Here were the Prayers of many for one, & so the less wonder:
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but we may reade of Jacob that when his brother came against him with an army, he alone by his prayers and teares so prevailed with God that he obtained a glorious victory, not conquering the Army,
but we may read of Jacob that when his brother Come against him with an army, he alone by his Prayers and tears so prevailed with God that he obtained a glorious victory, not conquering the Army,
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but overcomming his brothers heart, that all ended in brotherly complements, & expressions of love in a sweet agreement.
but overcoming his Brother's heart, that all ended in brotherly compliments, & expressions of love in a sweet agreement.
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We finde one Lot prevailing for a whole Citie , and Abraham for five Cities , and Deborah by her prayers trode downe the Churches enemies :
We find one Lot prevailing for a Whole city, and Abraham for five Cities, and Deborah by her Prayers trodden down the Churches enemies:
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And if fasting and prayer will cast out Devils, why not the Churches enemies ? and if the prayer of faith will save a sicke person from the naturall death ,
And if fasting and prayer will cast out Devils, why not the Churches enemies? and if the prayer of faith will save a sick person from the natural death,
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why not a sicke dying State from a civill death?
why not a sick dying State from a civil death?
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And yet howsoever the prayers of Gods people are effectuall meanes, yet have we no certaine assurance that they shall actually save such a stiffe-necked people from ruine;
And yet howsoever the Prayers of God's people Are effectual means, yet have we no certain assurance that they shall actually save such a Stiffnecked people from ruin;
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and therefore we finde the promises made to encourage men to seeke the Lord in a time of publike danger,
and Therefore we find the promises made to encourage men to seek the Lord in a time of public danger,
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for such a people, to be set downe in a doubtfull manner with an (if) in respect of the contingencie of the event:
for such a people, to be Set down in a doubtful manner with an (if) in respect of the contingency of the event:
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if God will thinke upon us that we perish not , and who knoweth if God will turne from his fierce wrath that we perish not ? if God will think upon us that we perish not, and who Knoweth if God will turn from his fierce wrath that we perish not?
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For first, their prayers may be so faulty in the manner, that they may become vaine and fruitlesse performances ;
For First, their Prayers may be so faulty in the manner, that they may become vain and fruitless performances;
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and Saint James tels us that oftentimes the cause why men are not successefull in their designes, is either because they sought not God by prayer,
and Saint James tells us that oftentimes the cause why men Are not successful in their designs, is either Because they sought not God by prayer,
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or failed in the manner, Yee have not because yee aske amisse .
or failed in the manner, Ye have not Because ye ask amiss.
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Or secondly, the sinnes of a Nation may be so great in themselves, and so aggravated,
Or secondly, the Sins of a nation may be so great in themselves, and so aggravated,
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and the Lord so wearied in repenting , in often calling backe his anger, and reversing his sentence that had gone out against them, that he peremptorily resolves to repent no more:
and the Lord so wearied in repenting, in often calling back his anger, and reversing his sentence that had gone out against them, that he peremptorily resolves to Repent no more:
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yea though Daniel, Noah, and Joab, though holy men should entreat for them, yet shall they save but their owne soules .
yea though daniel, Noah, and Joab, though holy men should entreat for them, yet shall they save but their own Souls.
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Or thirdly, the safety of a Nation is but a temporall blessing, though a great one,
Or Thirdly, the safety of a nation is but a temporal blessing, though a great one,
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and we have no absolute promise to obtaine them by our prayers:
and we have no absolute promise to obtain them by our Prayers:
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indeed spirituall mercies are bona absoluta, and bona bonum habentem facientia, they are ever good to him that hath them,
indeed spiritual Mercies Are Bona Absoluta, and Bona bonum habentem facientia, they Are ever good to him that hath them,
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and therefore we have an absolute promise to speed in our prayers for them: he will never deny things truly good to them that aske.
and Therefore we have an absolute promise to speed in our Prayers for them: he will never deny things truly good to them that ask.
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But outward blessings are only bona respectiva, good in reference to certain ends, somtimes by accident they make the possessor worse,
But outward blessings Are only Bona respectiva, good in Referente to certain ends, sometimes by accident they make the possessor Worse,
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and sometimes the deniall of an outward mercy makes way for a greater;
and sometime the denial of an outward mercy makes Way for a greater;
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and so oftentimes it comes to passe that negando accipimus, we receive a mercy in Gods deniall, we may have the end of our prayer in the deniall of the forme.
and so oftentimes it comes to pass that negando accipimus, we receive a mercy in God's denial, we may have the end of our prayer in the denial of the Form.
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Howsoever yet the prayers of Gods people are the proper remedy to save a stiffe-necked people that will not repent, it is all that can be done for them.
Howsoever yet the Prayers of God's people Are the proper remedy to save a Stiffnecked people that will not Repent, it is all that can be done for them.
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For first, it is the most effectuall meanes to appease the wrath of God, and to stay him from destroying:
For First, it is the most effectual means to appease the wrath of God, and to stay him from destroying:
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as Abigails humble entreaty prevailed with David.
as Abigails humble entreaty prevailed with David.
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Secondly, it is certaine that if prayer like Noahs Dove, be sent forth, it shall never returne without an Olive branch, either with tidings of an abatement of the generall deluge, for the common good:
Secondly, it is certain that if prayer like Noahs Dove, be sent forth, it shall never return without an Olive branch, either with tidings of an abatement of the general deluge, for the Common good:
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or at least it shall returne with much comfort and peace into your petitioner bosome.
or At least it shall return with much Comfort and peace into your petitioner bosom.
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And thirdly, as nothing without it can save such a stiffe-necked Nation, so if any thing will doe it, the prayers of Gods people will,
And Thirdly, as nothing without it can save such a Stiffnecked nation, so if any thing will do it, the Prayers of God's people will,
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and therefore the effectuall prayers of Gods people should be procured in a time of danger:
and Therefore the effectual Prayers of God's people should be procured in a time of danger:
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as the Mariners did Jonahs in the storme, and the Ninivites cried mightily when their City was in danger,
as the Mariners did Jonahs in the storm, and the Ninevites cried mightily when their city was in danger,
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though but upon this ground, Who knoweth what the Lord may doe? Outward meanes indeed are not to be neglected:
though but upon this ground, Who Knoweth what the Lord may do? Outward means indeed Are not to be neglected:
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as we must not idolize the meanes, in trusting in them; so neither tempt God in neglecting of them.
as we must not idolise the means, in trusting in them; so neither tempt God in neglecting of them.
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Sometimes indeed the Lord will doe the worke by his own immediate hand, then the people are to stand stil and see the salvation of God:
Sometime indeed the Lord will do the work by his own immediate hand, then the people Are to stand still and see the salvation of God:
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But ordinarily the arme of the Lord workes by the hand of Moses, all that is in our power must be done by us;
But ordinarily the arm of the Lord works by the hand of Moses, all that is in our power must be done by us;
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our Saviour told his Disciples, that howsoever whiles he was personally present with them, he did miraculously provide for their sustentation, and protection without scrip or sword,
our Saviour told his Disciples, that howsoever while he was personally present with them, he did miraculously provide for their sustentation, and protection without scrip or sword,
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and they found no want of these meanes:
and they found no want of these means:
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yet after his ascension, they must use ordinary meanes, a scrip and a sword must be procured,
yet After his Ascension, they must use ordinary means, a scrip and a sword must be procured,
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yea, then a sword more necessary then a coat, sell thy coat and buy a sword.
yea, then a sword more necessary then a coat, fell thy coat and buy a sword.
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In saving the Ship in that tempest in the first of Jonah, as they were praying and crying to the Deity for helpe,
In Saving the Ship in that tempest in the First of Jonah, as they were praying and crying to the Deity for help,
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so they spared neither cost nor paines to helpe themselves, they rowed hard, vers. 5. and threw out their goods, vers. 15. And when enraged Esau came with an army against his brother Jacob and his family:
so they spared neither cost nor pains to help themselves, they rowed hard, vers. 5. and threw out their goods, vers. 15. And when enraged Esau Come with an army against his brother Jacob and his family:
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as Jacob wrastled with God by his teares and prayers, so withall he used prudent and submissive endeavours for a pacification.
as Jacob wrestled with God by his tears and Prayers, so withal he used prudent and submissive endeavours for a pacification.
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There must be a concurrence of three things to make prayer effectuall to save a Nation from ruine.
There must be a concurrence of three things to make prayer effectual to save a nation from ruin.
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1. The persons praying must be holy men, such as Moses was:
1. The Persons praying must be holy men, such as Moses was:
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for, first such only can pray in a spirituall manner, as having the spirituall gift of prayer:
for, First such only can pray in a spiritual manner, as having the spiritual gift of prayer:
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culinary fire is in every house, but the element of fire is so rare, that it is a question whether there be any such thing existent or no:
culinary fire is in every house, but the element of fire is so rare, that it is a question whither there be any such thing existent or no:
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so the naturall gift of prayer is very common, that is, such a praying faculty,
so the natural gift of prayer is very Common, that is, such a praying faculty,
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as a naturall man may acquire or have by naturall meanes, as quicknesse of wit, strength of memory, elocution,
as a natural man may acquire or have by natural means, as quickness of wit, strength of memory, elocution,
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and exercise in the word and prayer.
and exercise in the word and prayer.
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But spirituall prayer the breathing up of holy and spirituall desires, whether for outward or spirituall mercies, yet alwayes for spirituall ends;
But spiritual prayer the breathing up of holy and spiritual Desires, whither for outward or spiritual Mercies, yet always for spiritual ends;
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this fire comes from Heaven, this spirituall gift of prayer comes from the Spirit of grace, that doth disponere and excitare, giving both the habit and the act of prayer;
this fire comes from Heaven, this spiritual gift of prayer comes from the Spirit of grace, that does disponere and excitare, giving both the habit and the act of prayer;
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the power to pray, and actuates that power:
the power to pray, and actuates that power:
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it brings into the soule the fuell of holy desires, and enkindles them also, and sets then a burning.
it brings into the soul the fuel of holy Desires, and enkindles them also, and sets then a burning.
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Secondly, as holy men onely can pray in a spirituall manner, so their prayers onely are prevalent;
Secondly, as holy men only can pray in a spiritual manner, so their Prayers only Are prevalent;
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for in a sense they are the prayers of Christ, indited by his Spirit, put up in his name,
for in a sense they Are the Prayers of christ, Indited by his Spirit, put up in his name,
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and presented by his mediation, so that when such men pray, Christ in his members praies and prevailes.
and presented by his mediation, so that when such men pray, christ in his members prays and prevails.
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2. They must be such prayers as Moses his prayers were, earnest strivings and wrastlings with God.
2. They must be such Prayers as Moses his Prayers were, earnest strivings and wrestlings with God.
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First, from an heart touched with a deepe sense of our wants;
First, from an heart touched with a deep sense of our Wants;
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we should offer up prayers and supplications with strong cries and teares, as our Saviour did in the dayes of his flesh;
we should offer up Prayers and supplications with strong cries and tears, as our Saviour did in the days of his Flesh;
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with sighs and groanes unutterable, earnest ejaculations, like darts shot up to Heaven, out of an affectionate heart;
with sighs and groans unutterable, earnest ejaculations, like darts shot up to Heaven, out of an affectionate heart;
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our spirits in their desires, like Noahs Arke, should rise the higher, as the waters grow deeper, and the flouds greater:
our spirits in their Desires, like Noahs Ark, should rise the higher, as the waters grow Deeper, and the floods greater:
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so we finde that Christ prayed the more earnestly, when in that bitter agony;
so we find that christ prayed the more earnestly, when in that bitter agony;
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formall cold prayers, like Caesars hartlesse Sacrifice, will not profit us, nor finde acceptance with God:
formal cold Prayers, like Caesars heartless Sacrifice, will not profit us, nor find acceptance with God:
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painted fire as it hath no heate, so it is of no use:
painted fire as it hath no heat, so it is of no use:
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it is an argument that we disesteeme and undervalue a mercy, when we conceive such cold prayers to be fit meanes to procure it.
it is an argument that we disesteem and undervalue a mercy, when we conceive such cold Prayers to be fit means to procure it.
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Secondly, our prayers must be argumentative, persuasive entreaties; pressing the Lord with arguments: we must plead with God, and reason the matter with him, by reverent expostulations:
Secondly, our Prayers must be argumentative, persuasive entreaties; pressing the Lord with Arguments: we must plead with God, and reason the matter with him, by reverend expostulations:
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the Lord is well pleased to be reasoned withall by such as are reformed and washed, especially in his owne language:
the Lord is well pleased to be reasoned withal by such as Are reformed and washed, especially in his own language:
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indeed we can plead nothing that is in us to move the Lord to mercy; but what is in his nature, his Christ, his promises:
indeed we can plead nothing that is in us to move the Lord to mercy; but what is in his nature, his christ, his promises:
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we have many examples of this kinde of prayer in Scripture, as it is acceptable to God, so very prevalent with him:
we have many Examples of this kind of prayer in Scripture, as it is acceptable to God, so very prevalent with him:
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as here we finde that Moses thus prayed and prevailed, vers. 14.
as Here we find that Moses thus prayed and prevailed, vers. 14.
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Thirdly, as Moses in his, so we in our prayers, should not only strive against the present outward judgement,
Thirdly, as Moses in his, so we in our Prayers, should not only strive against the present outward judgement,
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but especially against the power and guilt of sinne, that cause the judgement:
but especially against the power and guilt of sin, that cause the judgement:
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so did Moses here as we see, vers. 31, 32. he confesseth and bewaileth their sinne,
so did Moses Here as we see, vers. 31, 32. he Confesses and bewaileth their sin,
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and cries unto the Lord for pardon of it, that so the Nation might be every whit whole.
and cries unto the Lord for pardon of it, that so the nation might be every whit Whole.
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We ought not onely to strive against the plague without, but against the plague of the heart: not onely against warres and contentions,
We ought not only to strive against the plague without, but against the plague of the heart: not only against wars and contentions,
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but against pride, covetousnesse, ambition, and such other lusts of the heart, from whence they come.
but against pride, covetousness, ambition, and such other Lustiest of the heart, from whence they come.
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We should not onely as Chirurgions looke at the outward wound of the Kingdome, and seeke the cure of that by outward applications,
We should not only as Chirurgeons look At the outward wound of the Kingdom, and seek the cure of that by outward applications,
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but like the Physitian, looke into the causes of these evils, and labour to procure a remedy for those inward distempers, whence the outward doe spring.
but like the physician, look into the Causes of these evils, and labour to procure a remedy for those inward distempers, whence the outward do spring.
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If we have not the evils removed that provoke the wrath of God, by a through reformation,
If we have not the evils removed that provoke the wrath of God, by a through Reformation,
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as well as the outward judgement:
as well as the outward judgement:
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if by true repentance peace be not made with God as well as an outward peace in the Kingdome,
if by true Repentance peace be not made with God as well as an outward peace in the Kingdom,
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surely though the outward evils be cut off, yet like Sampsons haire, they will grow againe;
surely though the outward evils be Cut off, yet like Sampsons hair, they will grow again;
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if we cut off onely the branches, the root will sprout againe.
if we Cut off only the branches, the root will sprout again.
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Now therefore such prayers as Moses used, by such men as Moses was, and in such an order as Moses did, are most effectuall means to save a sinfull Nation in time of the greatest danger.
Now Therefore such Prayers as Moses used, by such men as Moses was, and in such an order as Moses did, Are most effectual means to save a sinful nation in time of the greatest danger.
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Now the reasons why such prayers are so effectuall for the saving of a Kingdome in danger, are three.
Now the Reasons why such Prayers Are so effectual for the Saving of a Kingdom in danger, Are three.
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First, because prayer deales with God and inclines him to favour and pitie a people: now it is God that wounds and heales, spoyles and saves:
First, Because prayer deals with God and inclines him to favour and pity a people: now it is God that wounds and heals, spoils and saves:
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he raiseth the storme, and calmes it againe: judgements like the Centurions servants, goe and come at his command:
he Raiseth the storm, and calms it again: Judgments like the Centurions Servants, go and come At his command:
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and therefore if we be troubled and arrested by judgements for the debt of our sinnes, it is proper to make our peace with God,
and Therefore if we be troubled and arrested by Judgments for the debt of our Sins, it is proper to make our peace with God,
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and agree with the Creditor, no matter for the Sergeant:
and agree with the Creditor, no matter for the sergeant:
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if Dogges fly upon us, it is most proper to speake to their Master to call them off, who first set them on.
if Dogs fly upon us, it is most proper to speak to their Master to call them off, who First Set them on.
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And howsoever prayer cannot change, or cause God to alter his eternall unchangeable decree, yet it causeth him to recall his present sentence, that is gone out against a people:
And howsoever prayer cannot change, or cause God to altar his Eternal unchangeable Decree, yet it Causes him to Recall his present sentence, that is gone out against a people:
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mutat sententiam, non decretum, saith Greg. And indeed Gods eternall decree takes in the meanes as well as the end: Mutat sententiam, non decretum, Says Greg. And indeed God's Eternal Decree Takes in the means as well as the end:
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so that according to Gods decree when his sentence of ruine is gone out against a Nation, prayer and other meanes fall in, to hinder execution:
so that according to God's Decree when his sentence of ruin is gone out against a nation, prayer and other means fallen in, to hinder execution:
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and so his decree stands, the present sentence onely fals, as we see in the case of Hezechiah, the Ninivites, and the Israelites here in my text.
and so his Decree Stands, the present sentence only falls, as we see in the case of Hezekiah, the Ninevites, and the Israelites Here in my text.
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Secondly, because prayer workes on mens owne hearts, and makes them fit for, and capable of a mercy:
Secondly, Because prayer works on men's own hearts, and makes them fit for, and capable of a mercy:
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and indeed for the Lord to bestow a mercy on a people, before they are fit for it, were to put new wine into old bottles, the mercy is lost,
and indeed for the Lord to bestow a mercy on a people, before they Are fit for it, were to put new wine into old bottles, the mercy is lost,
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and the receiver hurt by it:
and the receiver hurt by it:
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therefore the Lord is ready to bestow mercies, and waits untill wee are ready to receive them.
Therefore the Lord is ready to bestow Mercies, and waits until we Are ready to receive them.
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God is as ready to give mercies as a womans breasts to give milke, he waits but for our drawing:
God is as ready to give Mercies as a woman's breasts to give milk, he waits but for our drawing:
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Now prayer draws the hearts of men nearer to God, and so puts them into a posture fitter for mercies:
Now prayer draws the hearts of men nearer to God, and so puts them into a posture fitter for Mercies:
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it drawes downe fitnesse from God, it empties the heart of selfe, and takes in more of God,
it draws down fitness from God, it empties the heart of self, and Takes in more of God,
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and when prayer brings a mercy from Heaven it fits a man in thankfulnesse, by an holy use of it, to send it backe thither againe:
and when prayer brings a mercy from Heaven it fits a man in thankfulness, by an holy use of it, to send it back thither again:
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as Hanna, when by prayer she had obtained a sonne of the Lord, she gave him to the Lord againe.
as Hannah, when by prayer she had obtained a son of the Lord, she gave him to the Lord again.
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Thirdly, because prayer carries God along with the meanes, and causeth him to cooperate:
Thirdly, Because prayer carries God along with the means, and Causes him to cooperate:
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howsoever secondary causes have their causality and efficiencie put into them by God with their formes in their first creation,
howsoever secondary Causes have their causality and efficiency put into them by God with their forms in their First creation,
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yet there must be a concurrence of the first cause to make them put forth their strength, and actually to effect things:
yet there must be a concurrence of the First cause to make them put forth their strength, and actually to Effect things:
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and therefore second causes and means, as the King of Israel told the woman, cannot helpe, if the Lord doe not concurre.
and Therefore second Causes and means, as the King of Israel told the woman, cannot help, if the Lord do not concur.
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What can the pipe do if the spring deny it water? The Lord doth sometime suspend the power of meanes, sometimes enlarge it above its naturall pitch,
What can the pipe do if the spring deny it water? The Lord does sometime suspend the power of means, sometime enlarge it above its natural pitch,
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as it seemes good unto him: if the Lord cooperate with the meanes, how weake soever, they shall doe the worke:
as it seems good unto him: if the Lord cooperate with the means, how weak soever, they shall do the work:
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The sword of Gedeon shall doe great things, if the sword of the Lord goes with it. The sword of Gideon shall do great things, if the sword of the Lord Goes with it.
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Now prayer carries God into the Army, and engageth him in a just warre to take his peoples part,
Now prayer carries God into the Army, and engageth him in a just war to take his peoples part,
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and to fight with them and for them, as we shall shew anon.
and to fight with them and for them, as we shall show anon.
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And therefore when the inhabitants of Jerusalem were making fortifications, and warlike preparations against their enemies, the Prophet blames them for not looking up to God in the meanes,
And Therefore when the inhabitants of Jerusalem were making fortifications, and warlike preparations against their enemies, the Prophet blames them for not looking up to God in the means,
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and the Lord cals them to adde fasting and other spirituall fortifications to their outward, to make them effectuall.
and the Lord calls them to add fasting and other spiritual fortifications to their outward, to make them effectual.
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Before I come to Application, I desire to answer two questions.
Before I come to Application, I desire to answer two questions.
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1. Whether the cries and prayers of wicked men can availe any thing, either for themselves or others.
1. Whither the cries and Prayers of wicked men can avail any thing, either for themselves or Others.
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2. How the prayers of some can be availeable for others, especially being absent.
2. How the Prayers of Some can be available for Others, especially being absent.
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To which questions that I may give the more satisfying answer, I desire to premise certaine distinctions. 1. Crying is taken two wayes. 1. Properly,
To which questions that I may give the more satisfying answer, I desire to premise certain Distinctions. 1. Crying is taken two ways. 1. Properly,
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for the putting up of a petition or prayer. 2. Improperly, for the expression of the creatures misery by the moane and cry that it makes.
for the putting up of a petition or prayer. 2. Improperly, for the expression of the creatures misery by the moan and cry that it makes.
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Now indeed, the cry and moane of the creature often moves the Lord in mercy to succour it:
Now indeed, the cry and moan of the creature often moves the Lord in mercy to succour it:
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as the cry and moane of the babe, (though it makes no formall request) maketh the mothers bowels to yerne with compassion towards it, and to succour it:
as the cry and moan of the babe, (though it makes no formal request) makes the mother's bowels to yearn with compassion towards it, and to succour it:
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so the Lords mercy being over all his workes , exceeding great, and extended to all his creatures, his mercy is drawne forth to succour them at the sight of their misery:
so the lords mercy being over all his works, exceeding great, and extended to all his creatures, his mercy is drawn forth to succour them At the sighed of their misery:
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and thus he is said to heare the cry of the Ravens , because he is moved to relieve this poore creature in its misery.
and thus he is said to hear the cry of the Ravens, Because he is moved to relieve this poor creature in its misery.
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So Psal. 78. when the wicked were in distresse and earnestly cryed to the Lord, though their heart was not upright with him,
So Psalm 78. when the wicked were in distress and earnestly cried to the Lord, though their heart was not upright with him,
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yet the Lord in mercy called backe his anger, and destroyed them not: yet the Lord in mercy called back his anger, and destroyed them not:
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Now the Lord did not this in answer to their prayers, but as an act of mercy at the sight of their misery, expressed by their cries.
Now the Lord did not this in answer to their Prayers, but as an act of mercy At the sighed of their misery, expressed by their cries.
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The question then is, touching wicked mens prayers and cryes properly taken. Concerning them take another distinction.
The question then is, touching wicked men's Prayers and cries properly taken. Concerning them take Another distinction.
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Prayer may bee taken, 1. Strictly, for the putting up of a formall request or petition to God.
Prayer may be taken, 1. Strictly, for the putting up of a formal request or petition to God.
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2. Largely, for the exercise of prayer in its ordinary use. 2. Largely, for the exercise of prayer in its ordinary use.
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Now the exercise of prayer by reason of many divine truths inserted in it, as confessions of sinnes, declarations of Gods nature and promises,
Now the exercise of prayer by reason of many divine truths inserted in it, as confessions of Sins, declarations of God's nature and promises,
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and pressed as arguments, if not to move the Lord, yet to move our owne hearts, all which truths being reflected backe upon the soule, may possibly, through a concurrence of Gods spirit, beget faith, bring the soule into frame,
and pressed as Arguments, if not to move the Lord, yet to move our own hearts, all which truths being reflected back upon the soul, may possibly, through a concurrence of God's Spirit, beget faith, bring the soul into frame,
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yea it may become unto the speaker and hearers a converting ordinance, and so make a man capable of mercies,
yea it may become unto the speaker and hearers a converting Ordinance, and so make a man capable of Mercies,
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and thus the prayers even of wicked men may be availeable to the speaker and hearer,
and thus the Prayers even of wicked men may be available to the speaker and hearer,
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whether good or bad, by way of causation.
whither good or bad, by Way of causation.
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But secondly for prayer properly and strictly taken for the putting up of desires to God, by way of petition, a wicked man hath no promise to ground his hope of prevailing upon,
But secondly for prayer properly and strictly taken for the putting up of Desires to God, by Way of petition, a wicked man hath no promise to ground his hope of prevailing upon,
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as anon I shall more clearely shew. In the meane time consider of another distinction, and it runs thus.
as anon I shall more clearly show. In the mean time Consider of Another distinction, and it runs thus.
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Prayer is to bee considered, and is availeable 3. wayes. 1. As it is a Petition put up to God,
Prayer is to be considered, and is available 3. ways. 1. As it is a Petition put up to God,
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and so it availes via impetrationis, by way of impetration. 2. As it is an exercise of the soule,
and so it avails via impetrationis, by Way of impetration. 2. As it is an exercise of the soul,
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and of the graces in it, whether common or saving, and so it availes via causationis, by way of causation. 3. As it is a commanded dutie, and a principall part of Gods service, wherein wee give God the glory of his omniscience, mercy, power and wisedome;
and of the graces in it, whither Common or Saving, and so it avails via causationis, by Way of causation. 3. As it is a commanded duty, and a principal part of God's service, wherein we give God the glory of his omniscience, mercy, power and Wisdom;
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and so it availes via retributionis, by way of retribution.
and so it avails via retributionis, by Way of retribution.
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Indeed the benefits which God bestoweth upon men, in reference to their workes, whether formally good,
Indeed the benefits which God bestoweth upon men, in Referente to their works, whither formally good,
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or materially onely, are properly called Gods gifts, as comming from him, by free donation,
or materially only, Are properly called God's Gifts, as coming from him, by free donation,
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and are tearmed rewards not properly, but onely analogically, as being given secundum non propter opera, not for but onely according to our workes .
and Are termed rewards not properly, but only analogically, as being given secundum non propter opera, not for but only according to our works.
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In the fourth place, Prayer being taken as a meanes of procuring spirituall and outward blessings, Is to be considered two wayes. First, in the naturall use;
In the fourth place, Prayer being taken as a means of procuring spiritual and outward blessings, Is to be considered two ways. First, in the natural use;
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and so it is a naturall mans meanes. Secondly, in the spirituall use; and so it is a spirituall mans meanes.
and so it is a natural men means. Secondly, in the spiritual use; and so it is a spiritual men means.
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Media or meanes are so called because in the midst betweene can and can not, God hath appointed us in the use of such meanes as we can, to seeke to him, for what we can not.Media or means Are so called Because in the midst between can and can not, God hath appointed us in the use of such means as we can, to seek to him, for what we can not.
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Now a spirituall mans meanes is praying in faith, in a spirituall manner, that is appointed him to use as meanes, for procurement of what he wants.
Now a spiritual men means is praying in faith, in a spiritual manner, that is appointed him to use as means, for procurement of what he Wants.
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But a naturall mans meanes, appointed him, to use as meanes, is not praying in faith in a spirituall manner (for that hee cannot doe) but the naturall worke of prayer onely, such prayer as a naturall man can use.
But a natural men means, appointed him, to use as means, is not praying in faith in a spiritual manner (for that he cannot do) but the natural work of prayer only, such prayer as a natural man can use.
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Flying in the ayre is not a mans meanes of comming to a place, that is a Birds meanes,
Flying in the air is not a men means of coming to a place, that is a Birds means,
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but going or riding is a mans meanes:
but going or riding is a men means:
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spirituall prayer is a holy mans meanes, naturall praying is the meanes of a naturall man.
spiritual prayer is a holy men means, natural praying is the means of a natural man.
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Indeed, the spirituall use of prayer is enjoyned as a dutie, which though he cannot performe,
Indeed, the spiritual use of prayer is enjoined as a duty, which though he cannot perform,
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yet ought he to desire and labour after;
yet ought he to desire and labour After;
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onely the naturall worke of prayer is required of him as a meanes of procurement of what he wants.
only the natural work of prayer is required of him as a means of procurement of what he Wants.
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Now a naturall man, though he be not sure to speed, yet ought he to waite for God in the way of his judgements:
Now a natural man, though he be not sure to speed, yet ought he to wait for God in the Way of his Judgments:
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his ordinances are his walke wherein often he is, and possibly may bee found: and therefore such meanes are to be used even of naturall men: his ordinances Are his walk wherein often he is, and possibly may be found: and Therefore such means Are to be used even of natural men:
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as we may see Ezek. 36. where the Lord having promised justification, sanctification, and withall divers outward blessings, at last hee addes, Vers. 37. Yet I will be sought unto that I may doe it unto them:
as we may see Ezekiel 36. where the Lord having promised justification, sanctification, and withal diverse outward blessings, At last he adds, Vers. 37. Yet I will be sought unto that I may do it unto them:
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and therefore Daniel 9. complaines, that they did not so much as pray that they might turne unto God.
and Therefore daniel 9. complains, that they did not so much as pray that they might turn unto God.
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Indeed, spirituall prayer is conditio subsequen•, and followes our conversion, but the naturall worke of prayer is conditio antecedens, and may and ought to goe before it:
Indeed, spiritual prayer is Condition subsequen•, and follows our conversion, but the natural work of prayer is Condition antecedens, and may and ought to go before it:
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And for the efficacie of a naturall mans prayer, I shall endeavour presently to shew it in my answer to the first question propounded concerning the efficacie of the prayers of wicked men.
And for the efficacy of a natural men prayer, I shall endeavour presently to show it in my answer to the First question propounded Concerning the efficacy of the Prayers of wicked men.
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My answer to that first question I present unto you thus.
My answer to that First question I present unto you thus.
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First, Prayer considered as a dutie, must be performed even of wicked men, as being good in it selfe, First, Prayer considered as a duty, must be performed even of wicked men, as being good in it self,
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though by accident turned into sinne , and howsoever not being made in faith, it cannot please God, in such sort as holy mens doe,
though by accident turned into sin, and howsoever not being made in faith, it cannot please God, in such sort as holy men's doe,
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yet being good for the substance of the dutie, giving God the glory of sundry of his attributes, it may perhaps availe for procurement of a temporall blessing by way of retribution: as the Pharisees prayers had thereward of mens praises :
yet being good for the substance of the duty, giving God the glory of sundry of his attributes, it may perhaps avail for procurement of a temporal blessing by Way of retribution: as the Pharisees Prayers had thereward of men's praises:
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And so Ahabs humiliation, and the Ninivites repentance procured a delay of temporall judgements.
And so Ahabs humiliation, and the Ninevites Repentance procured a Delay of temporal Judgments.
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Secondly, a wicked mans prayer considered as an exercise of the soule, and of some common graces that are in it,
Secondly, a wicked men prayer considered as an exercise of the soul, and of Some Common graces that Are in it,
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and especially argumentative prayer may perhaps availe, through the helpe of Gods spirit by way of causation, bringing his soule into a better frame,
and especially argumentative prayer may perhaps avail, through the help of God's Spirit by Way of causation, bringing his soul into a better frame,
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and so making it capable of spirituall and outward blessings.
and so making it capable of spiritual and outward blessings.
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But thirdly, a wicked mans prayer considered as a petition put up to God, we cannot say it will availe by way of impetration.
But Thirdly, a wicked men prayer considered as a petition put up to God, we cannot say it will avail by Way of impetration.
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Indeed, there are two sorts of wicked men. First, such as do what they can in breaking off the outward practise of sinne, Indeed, there Are two sorts of wicked men. First, such as do what they can in breaking off the outward practice of sin,
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and doe carefully performe the naturall worke of prayer, and doe what a naturall man can, in the use of meanes, howsoever they cannot ground their hopes of prevailing upon any promise,
and do carefully perform the natural work of prayer, and do what a natural man can, in the use of means, howsoever they cannot ground their hope's of prevailing upon any promise,
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and so upon Gods faithfulnesse, as being out of Christ, and therefore cannot pray with assurance of prevailing:
and so upon God's faithfulness, as being out of christ, and Therefore cannot pray with assurance of prevailing:
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yet they may ground their hope of prevailing upon the mercy of a gracious God, wayting on God in the way of his ordinances, in hope that God in mercy will doe something for poore creatures;
yet they may ground their hope of prevailing upon the mercy of a gracious God, waiting on God in the Way of his ordinances, in hope that God in mercy will do something for poor creatures;
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Who knoweth what God may doe? The Ninivites went upon this ground, and it fell out happily, the Citie was spared.
Who Knoweth what God may do? The Ninevites went upon this ground, and it fell out happily, the city was spared.
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There is a second sort of wicked men that securely live in their sinnes, following the sway of their lusts,
There is a second sort of wicked men that securely live in their Sins, following the sway of their Lustiest,
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and continuing in actuall rebellion against him, & yet in their extremitie doe cry unto the Lord for succour:
and Continuing in actual rebellion against him, & yet in their extremity do cry unto the Lord for succour:
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as for these, the Lord threatens, that though they cryed earnestly to God , and were frequent in the use of prayer, making many prayers ,
as for these, the Lord threatens, that though they cried earnestly to God, and were frequent in the use of prayer, making many Prayers,
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yet the Lord will not heare them, he will throw away their petitions, as being an abomination unto him .
yet the Lord will not hear them, he will throw away their petitions, as being an abomination unto him.
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For answer to the second question, how farre forth the prayer of some may bee availeable for others, especially being absent; I say;
For answer to the second question, how Far forth the prayer of Some may be available for Others, especially being absent; I say;
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1. Sometimes the thing prayed for, is not meerely anothers, and that in two cases.
1. Sometime the thing prayed for, is not merely another's, and that in two cases.
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First, love may so unite the heart of one to the other, that like Hippocrates Twins they laugh and weepe together,
First, love may so unite the heart of one to the other, that like Hippocrates Twins they laugh and weep together,
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and sympathize each in others condition, that in succouring the one, mercy is shewed to both.
and sympathise each in Others condition, that in succouring the one, mercy is showed to both.
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Secondly, they may bee sharers in the same ship, as Jonah and the passengers with him:
Secondly, they may be sharers in the same ship, as Jonah and the passengers with him:
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or as members of the same Commonwealth, in a common danger; all in the same condition, stand or fall togther;
or as members of the same Commonwealth, in a Common danger; all in the same condition, stand or fallen together;
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in this case also hee that prayes against a publique calamitie, or for a publique benefit, prayes for himselfe as well as for others:
in this case also he that prays against a public calamity, or for a public benefit, prays for himself as well as for Others:
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and so necessarily many reape the fruit of the prayers of some.
and so necessarily many reap the fruit of the Prayers of Some.
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2. In case the prayer be meerely for others, then, first, by way of causation the prayer of some cannot profit others that are absent:
2. In case the prayer be merely for Others, then, First, by Way of causation the prayer of Some cannot profit Others that Are absent:
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for in the production of effects, there must be betweene the agent and the object, a reall,
for in the production of effects, there must be between the agent and the Object, a real,
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or at least a virtuall closing.
or At least a virtual closing.
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Nor secondly, the prayer of some cannot profit others by way of retribution, whether absent or present,
Nor secondly, the prayer of Some cannot profit Others by Way of retribution, whither absent or present,
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for every one shall reape the fruite of his owne worke.
for every one shall reap the fruit of his own work.
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But thirdly, the prayer of some may prevaile for others, though absent, by way of impetration: Either first in respect of the prevalency of importunity set forth in that parable of the Widowes overcomming the unjust judge, Luke 18. 5. 7. or else secondly upon Gods purpose and promise of good unto others, upon condition of his servants prayers;
But Thirdly, the prayer of Some may prevail for Others, though absent, by Way of impetration: Either First in respect of the prevalency of importunity Set forth in that parable of the Widows overcoming the unjust judge, Lycia 18. 5. 7. or Else secondly upon God's purpose and promise of good unto Others, upon condition of his Servants Prayers;
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it being the Lords will that the prayers of his servants should give vent to his mercies, that they may flow from God,
it being the lords will that the Prayers of his Servants should give vent to his Mercies, that they may flow from God,
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as water from a full spring upon the thirsty ground:
as water from a full spring upon the thirsty ground:
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as also it being the Lords purpose to grace his servants, in gratifying great Kings and Kingdomes upon their prayers,
as also it being the lords purpose to grace his Servants, in gratifying great Kings and Kingdoms upon their Prayers,
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as hee did Abimelecb upon the prayer of Abraham , and Pharaoh and his kingdome upon the prayer of Moses .
as he did Abimelecb upon the prayer of Abraham, and Pharaoh and his Kingdom upon the prayer of Moses.
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Now the prayers that are usefull for the saving of a Nation from ruine are of two sorts;
Now the Prayers that Are useful for the Saving of a nation from ruin Are of two sorts;
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First, the prayers of the Nation it selfe; Secondly, of Gods owne people for the nation.
First, the Prayers of the nation it self; Secondly, of God's own people for the Nation.
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First, the prayers of the nation it selfe, which also are two-fold; first of the representative body of a nation:
First, the Prayers of the Nation it self, which also Are twofold; First of the representative body of a Nation:
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for as the proper acts of those organs, which by natures deputation, are appointed for performance of those Acts,
for as the proper acts of those organs, which by nature's deputation, Are appointed for performance of those Acts,
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for the good of the whole body, as namely of the eye in seeing, the tongue in speaking, the eare in hearing, &c. the acts I say of those parts are the Acts of the whole man ;
for the good of the Whole body, as namely of the eye in seeing, the tongue in speaking, the ear in hearing, etc. the acts I say of those parts Are the Acts of the Whole man;
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so the acts of the representative body of a nation, not onely acts civill, but sacred,
so the acts of the representative body of a Nation, not only acts civil, but sacred,
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even their heart breaking and repenting prayers offered up for a nation in the name of the whole,
even their heart breaking and repenting Prayers offered up for a Nation in the name of the Whole,
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and that with their if not actuall, yet virtuall consent;
and that with their if not actual, yet virtual consent;
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surely these acts interpretatively are the acts of the nation, and therefore in and by them, the nation prayeth.
surely these acts interpretatively Are the acts of the Nation, and Therefore in and by them, the Nation Prayeth.
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Secondly, the prayers of the essentiall body of a nation:
Secondly, the Prayers of the essential body of a Nation:
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when a kingdome in all its parts, if not all or the most men in it Ʋniversally, yet generally, all sorts, of all degrees, in all places,
when a Kingdom in all its parts, if not all or the most men in it Ʋniversally, yet generally, all sorts, of all Degrees, in all places,
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like the Kingdome of Nineveh upon the preaching of Jonah, and command of authoritie , shall be up in prayer, fasting, weeping, reforming,
like the Kingdom of Nineveh upon the preaching of Jonah, and command of Authority, shall be up in prayer, fasting, weeping, reforming,
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and crying unto the Lord, there were then great hope of an happy issue, because the nation prayeth.
and crying unto the Lord, there were then great hope of an happy issue, Because the Nation Prayeth.
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Now these nationall humiliations and prayers, as the Lord prescribes them as meanes to save a nation, Isa. 22. 12. So have they beene alwayes, performed with great successe,
Now these national humiliations and Prayers, as the Lord prescribes them as means to save a Nation, Isaiah 22. 12. So have they been always, performed with great success,
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as wee see in the Ninivites, Jehoshaphat and others.
as we see in the Ninevites, Jehoshaphat and Others.
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The second sort of prayers availeable for the procurement of a nations safetie, are the prayers of Gods own faithfull people for the nation:
The second sort of Prayers available for the procurement of a Nations safety, Are the Prayers of God's own faithful people for the Nation:
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for though they are very few, yet their prayers are exceeding prevalent for that purpose (as hath beene shewed) in so much that it is noted as a wonder, that seldome happens, that the prayers of Daniel, Noah and Job, such holy men, should availe but for the safetie of their owne lives .
for though they Are very few, yet their Prayers Are exceeding prevalent for that purpose (as hath been showed) in so much that it is noted as a wonder, that seldom happens, that the Prayers of daniel, Noah and Job, such holy men, should avail but for the safety of their own lives.
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Now their prayers are two wayes considerable, either as the petitioners are, First, dispersed in sundry places. Secondly, congregated in assemblies.
Now their Prayers Are two ways considerable, either as the petitioners Are, First, dispersed in sundry places. Secondly, congregated in assemblies.
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First, as they are scattered here and there throughout the kingdome, and so though divided in place,
First, as they Are scattered Here and there throughout the Kingdom, and so though divided in place,
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yet as lines from every part of the circumference round about, doe all meet in the center,
yet as lines from every part of the circumference round about, do all meet in the centre,
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and as Starres every where round in the heavens doe meet in their influences, and worke strongly on the earth,
and as Stars every where round in the heavens do meet in their influences, and work strongly on the earth,
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so the heartie prayers of Gods people from all parts of the Kingdome agreeing in the same request, with one heart doe all meete at the throne of grace, and worke strongly there.
so the hearty Prayers of God's people from all parts of the Kingdom agreeing in the same request, with one heart do all meet At the throne of grace, and work strongly there.
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Secondly, the prayers of holy men are considerable, as they are conjoyned in congregations, with one heart and mouth to seeke the Lord for a nation:
Secondly, the Prayers of holy men Are considerable, as they Are conjoined in congregations, with one heart and Mouth to seek the Lord for a Nation:
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for, as a bundle of stickes being cast on the fire, one sticke sets another a burning untill all's on a flame,
for, as a bundle of sticks being cast on the fire, one stick sets Another a burning until all's on a flame,
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and as Saul among the prophets prophesied also ;
and as Saul among the Prophets prophesied also;
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so in a congregation, the zeale of some provokes many, and sets their hearts a burning:
so in a congregation, the zeal of Some provokes many, and sets their hearts a burning:
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& surely the prayers of a Congregation are most prevalent;
& surely the Prayers of a Congregation Are most prevalent;
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for if the prayer of one righteous man availes much , and a three-fold cord not easily broken, united strength, the joynt prayers of many must needs be much more effectuall;
for if the prayer of one righteous man avails much, and a threefold cord not Easily broken, united strength, the joint Prayers of many must needs be much more effectual;
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if when two or three godly men shall agree upon a request and send up their joynt petition to heaven, it shall be granted, as our Saviour hath promised ,
if when two or three godly men shall agree upon a request and send up their joint petition to heaven, it shall be granted, as our Saviour hath promised,
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how much more shall the joynt petition of hundreds of holy men in a Congregation?
how much more shall the joint petition of hundreds of holy men in a Congregation?
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But you will object, indeed If our Congregations did consist onely of Saints, their prayers would be very prevalent,
But you will Object, indeed If our Congregations did consist only of Saints, their Prayers would be very prevalent,
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but alas it is otherwise with us.
but alas it is otherwise with us.
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I answer, that it is true, that the prayers of such a Congregation is exceeding prevalent:
I answer, that it is true, that the Prayers of such a Congregation is exceeding prevalent:
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And yet we finde Joel 2. and Jona. 3. that in a time of publike danger, they should gather a Congregation and call an Assembly of all sorts and ages,
And yet we find Joel 2. and Jonah. 3. that in a time of public danger, they should gather a Congregation and call an Assembly of all sorts and ages,
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yea sucking children not excluded to seeke the Lord:
yea sucking children not excluded to seek the Lord:
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and at ▪ Ninive we finde that even the brute creatures did beare a part in the Fast.
and At ▪ Nineveh we find that even the brutus creatures did bear a part in the Fast.
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For howsoever, (as hath beene shewed) onely Gods servants can ground their hopes upon a promise:
For howsoever, (as hath been showed) only God's Servants can ground their hope's upon a promise:
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yet all that stand not in open rebellion against God, can ground their hopes upon the mercie of a gracious God as the Ninivites did.
yet all that stand not in open rebellion against God, can ground their hope's upon the mercy of a gracious God as the Ninevites did.
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Yea, brute creatures, and poore babes, that cannot put up a formall prayer, yet their moane and cry,
Yea, brutus creatures, and poor babes, that cannot put up a formal prayer, yet their moan and cry,
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as being all lost in the common calamity, may move the Lord to mercy, (as we have shewed) and we accordingly finde that the moane of the one hundred and twenty thousand infants of Ninive;
as being all lost in the Common calamity, may move the Lord to mercy, (as we have showed) and we accordingly find that the moan of the one hundred and twenty thousand Infants of Nineveh;
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yea, of the cattle, did much move the Lord to pitie. From this Doctrine we may inferre two corollaries.yea, of the cattle, did much move the Lord to pity. From this Doctrine we may infer two corollaries.
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First, when the Lord intends to save a Nation, he drawes up the hearts, at least of his owne people, to seeke it:
First, when the Lord intends to save a nation, he draws up the hearts, At least of his own people, to seek it:
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as when he intends a shower to the earth, he drawes up the vapours, and fils his bottles,
as when he intends a shower to the earth, he draws up the vapours, and fills his bottles,
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so when he intends to refresh a people with a shower of mercies, he not onely gives to a competent number the spirit of prayer,
so when he intends to refresh a people with a shower of Mercies, he not only gives to a competent number the Spirit of prayer,
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but draweth out their hearts in the actuall performance of the duty.
but draws out their hearts in the actual performance of the duty.
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As we may see, Jer. 29. by comparing the 10. 12, 13, 14. verses together, that when the time approached which the Lord intended for the deliverance of his Church out of captivity,
As we may see, Jer. 29. by comparing the 10. 12, 13, 14. Verses together, that when the time approached which the Lord intended for the deliverance of his Church out of captivity,
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then he caused the earnest prayers of his people to fall in, as the meanes to effect it:
then he caused the earnest Prayers of his people to fallen in, as the means to Effect it:
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then (saith the text) shall they pray and cry to the Lord with all their hearts; then (Says the text) shall they pray and cry to the Lord with all their hearts;
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and thereupon the Lord was found of them, and turned away their captivity.
and thereupon the Lord was found of them, and turned away their captivity.
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Secondly, when the Lord intends to destroy a people, he so carrieth things about in his providence, that his peoples prayers shall be wanting.
Secondly, when the Lord intends to destroy a people, he so Carrieth things about in his providence, that his peoples Prayers shall be wanting.
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We finde Jer. 7. that when the Lord by an irrevocable decree had determined the destruction of the Jewish State, he prohibits his Prophets praying for them.
We find Jer. 7. that when the Lord by an irrevocable Decree had determined the destruction of the Jewish State, he prohibits his prophets praying for them.
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Where there is upon good ground a totall despaire of a thing, there will, yea and ought to be a totall recesse,
Where there is upon good ground a total despair of a thing, there will, yea and ought to be a total recess,
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and falling off from use of meanes to effect a thing in it selfe, and in our apprehension, not feceable.
and falling off from use of means to Effect a thing in it self, and in our apprehension, not feceable.
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And therefore the Creators decree, being either by the event, or by his revelation, made certainly knowne, the creature must submit:
And Therefore the Creators Decree, being either by the event, or by his Revelation, made Certainly known, the creature must submit:
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the Prophet, though his heart was much set upon that State, yet must not struggle against the knowne will of God.
the Prophet, though his heart was much Set upon that State, yet must not struggle against the known will of God.
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Now howsoever we have no such prohibition;
Now howsoever we have no such prohibition;
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the Lords decree being hidden from us, so long as a Nation hath being, we ought not to cease praying:
the lords Decree being hidden from us, so long as a nation hath being, we ought not to cease praying:
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yet when the Lord intendeth the ruine of a Nation, either the Lord takes away his Lots into his mountaine,
yet when the Lord intends the ruin of a nation, either the Lord Takes away his Lots into his mountain,
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and leaves not any considerable number of holy men, morally none, not a man to stand in the gap:
and leaves not any considerable number of holy men, morally none, not a man to stand in the gap:
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or he takes off the hearts of his people, and suffers them, as he did Jonah, to be asleepe when the Ship is in greatest danger:
or he Takes off the hearts of his people, and suffers them, as he did Jonah, to be asleep when the Ship is in greatest danger:
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or he lets the spirits of his people fall, as being discouraged, or weary, or withdrawes the breathings of his Spirit in their hearts:
or he lets the spirits of his people fallen, as being discouraged, or weary, or withdraws the breathings of his Spirit in their hearts:
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and so prayer being gone, the gap is open, the judgement breakes in upon a Nation.
and so prayer being gone, the gap is open, the judgement breaks in upon a nation.
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And now for Use and Application.
And now for Use and Application.
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1. This Doctrine teacheth us, that in a warre, that side which hath the prayers of Gods people, hath a great advantage, their prayers set up or pull downe a side:
1. This Doctrine Teaches us, that in a war, that side which hath the Prayers of God's people, hath a great advantage, their Prayers Set up or pull down a side:
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it is not the falling in of the great multitude with swords and speares, (though yet this God useth as a meanes) but the unfained falling in of Gods people with their prayers,
it is not the falling in of the great multitude with swords and spears, (though yet this God uses as a means) but the unfeigned falling in of God's people with their Prayers,
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and teares, that turnes the scale: a few Jacobs wrastling with God, can doe more then a thousand of others:
and tears, that turns the scale: a few Jacobs wrestling with God, can do more then a thousand of Others:
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and spirituall weapons can doe more then naturall.
and spiritual weapons can do more then natural.
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Luther was wont to call the prayers of Gods people, his great Ordnance; and a praying people are the horsemen,Luther was wont to call the Prayers of God's people, his great Ordnance; and a praying people Are the horsemen,
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and the Chariots of Israel. In that famous battell against the Amalekites, the prayers of Moses gave a sensible advantage to Israels side, and indeed the victory.
and the Chariots of Israel. In that famous battle against the Amalekites, the Prayers of Moses gave a sensible advantage to Israel's side, and indeed the victory.
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The bringing of the Arke into the host, put courage into the Israelites, in so much that they shouted for joy,
The bringing of the Ark into the host, put courage into the Israelites, in so much that they shouted for joy,
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but it struck a terrour into the Philistims, they cryed, O woe unto us! God is come into the host:
but it struck a terror into the philistines, they cried, Oh woe unto us! God is come into the host:
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effectuall prayers bring God into an army, and carries him along with them, fighting for them against their enemies.
effectual Prayers bring God into an army, and carries him along with them, fighting for them against their enemies.
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When Jonathan and his Armor-bearer were to set upon the Garrison of the Philistims, Jonathan went upon this ground, that the successe of a warre or a battell depended not principally upon multitude of men,
When Johnathan and his Armor-bearer were to Set upon the Garrison of the philistines, Johnathan went upon this ground, that the success of a war or a battle depended not principally upon multitude of men,
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but upon Gods cooperating with them:
but upon God's cooperating with them:
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we are indeed the weaker side (saith he) but it is no matter for that, if God worketh with us:
we Are indeed the Weaker side (Says he) but it is no matter for that, if God works with us:
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now we finde vers. 45. he wrought with God, doing his worke, in a dependance upon him,
now we find vers. 45. he wrought with God, doing his work, in a dependence upon him,
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and you see what a great victory the Lord gave him.
and you see what a great victory the Lord gave him.
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Secondly, this Doctrine discovers unto us, that such as doe oppose and seeke to hinder the prayers of Gods people for a Nation, are enemies unto it:
Secondly, this Doctrine discovers unto us, that such as do oppose and seek to hinder the Prayers of God's people for a nation, Are enemies unto it:
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for though perhaps ex intentione agentis, they seeke not intentionally therein the Kingdomes ruine, yet exnatura rei, they doe that which in its nature tends that way, they do with Sampson, endeavour to pull away the Pillars that doe uphold the State:
for though perhaps ex intention agentis, they seek not intentionally therein the Kingdoms ruin, yet exnatura rei, they do that which in its nature tends that Way, they do with Sampson, endeavour to pull away the Pillars that do uphold the State:
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they open the breaches, and seeke the removall of them that stand in the gap, and so let in the wrath of God into our Land.
they open the Breaches, and seek the removal of them that stand in the gap, and so let in the wrath of God into our Land.
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As the Pelican in seeking to blow out the fire, kindled about her young ones, with her wings, the flame thereby was increased, her wings burnt, and so became a prey:
As the Pelican in seeking to blow out the fire, kindled about her young ones, with her wings, the flame thereby was increased, her wings burned, and so became a prey:
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so these that by their persecution of Gods people, and by their evill speeches, doe seeke to blow out this flame of zealous prayer in the Land, by their opposition, that fire will increase,
so these that by their persecution of God's people, and by their evil Speeches, do seek to blow out this flame of zealous prayer in the Land, by their opposition, that fire will increase,
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and they procure their owne ruine. For fire shall goe out of the witnesses mouths, and consume their adversaries.
and they procure their own ruin. For fire shall go out of the Witnesses mouths, and consume their Adversaries.
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In the third place it affords us a caveat, to beware that we doe not marre this engine in the using:
In the third place it affords us a caveat, to beware that we do not mar this engine in the using:
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Prayer is indeed of great use, and of singular efficacie, to save a Nation in a time of danger:
Prayer is indeed of great use, and of singular efficacy, to save a nation in a time of danger:
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provided we use it not amisse, as Saint James speaketh.
provided we use it not amiss, as Saint James speaks.
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When men make many prayers, and yet their hands full of bloud, when they houle and cry, and yet rebell against God:
When men make many Prayers, and yet their hands full of blood, when they houle and cry, and yet rebel against God:
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they pray and yet grow worse and worse: thus an effectuall meanes of saving a Nation, is marred in the using:they pray and yet grow Worse and Worse: thus an effectual means of Saving a nation, is marred in the using:
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and prayer to such a people, like the Arke among the Philistims, provokes the Lords anger,
and prayer to such a people, like the Ark among the philistines, provokes the lords anger,
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and doth a people more hurt then good.
and does a people more hurt then good.
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We finde in Isa. 58. that the people sought the Lord by a daily use of his ordinances, they drew neare to God by an outward performance of them, in hearing, in fasting,
We find in Isaiah 58. that the people sought the Lord by a daily use of his ordinances, they drew near to God by an outward performance of them, in hearing, in fasting,
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and praying, as if they had beene the most righteous Nation in the world, vers. 2. And they complaine and expostulate with God,
and praying, as if they had been the most righteous nation in the world, vers. 2. And they complain and expostulate with God,
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as if he had not dealt well with them in not regarding their Fasts, vers. 3.
as if he had not dealt well with them in not regarding their Fasts, vers. 3.
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Now therefore the Lord answers, it's true, fasting is a service that I require, as a most effectuall meanes of safety in a time of danger.
Now Therefore the Lord answers, it's true, fasting is a service that I require, as a most effectual means of safety in a time of danger.
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But (saith he) Is this the Fast that I have chosen? to hang the head like a bulrush, with an outward shew of humiliation, whiles the guste of Gods wrath is over? to hang the head,
But (Says he) Is this the Fast that I have chosen? to hang the head like a bulrush, with an outward show of humiliation, while the gust of God's wrath is over? to hang the head,
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and the heart not dejected? to pinch your bodies, and feede your lusts? to fast to strife and debate,
and the heart not dejected? to pinch your bodies, and feed your Lustiest? to fast to strife and debate,
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and smite with the fist of wickednesse? to fast and pray, and yet live in strife and oppression? surely such prayers will never be heard above. and smite with the fist of wickedness? to fast and pray, and yet live in strife and oppression? surely such Prayers will never be herd above.
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But saith the Lord, verse 6, 7. Fast and pray as yee ought to doe, as the Lord hath prescribed;
But Says the Lord, verse 6, 7. Fast and pray as ye ought to do, as the Lord hath prescribed;
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not so much with rent garments, with outward shewes, (though even this ought to be likewise) but come before the Lord with rent and wounded hearts,
not so much with rend garments, with outward shows, (though even this ought to be likewise) but come before the Lord with rend and wounded hearts,
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and broken bleeding spirits, for your owne sinnes, and the sinnes of the Land:
and broken bleeding spirits, for your own Sins, and the Sins of the Land:
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and with an unfained purpose of breaking off, of your owne and others sinnes, by a through reformation, both personall and nationall.
and with an unfeigned purpose of breaking off, of your own and Others Sins, by a through Reformation, both personal and national.
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And then vers. 8, 9, 10, yee shall soone have a gracious answer to your prayers from the Lord,
And then vers. 8, 9, 10, ye shall soon have a gracious answer to your Prayers from the Lord,
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and prosperity shall come like light after darknesse, as the morning after a sad darke night of adversity:
and Prosperity shall come like Light After darkness, as the morning After a sad dark night of adversity:
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yea the Almighty shall shine upon your Tabernacles, as in former times.
yea the Almighty shall shine upon your Tabernacles, as in former times.
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Now therefore the same caveat which our Saviour gives for hearing, let me givee for praying, Take heed how yee pray.
Now Therefore the same caveat which our Saviour gives for hearing, let me givee for praying, Take heed how ye pray.
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In the fourth place, the consideration of the premisses may shew us what to thinke of the present condition of our Kingdome,
In the fourth place, the consideration of the premises may show us what to think of the present condition of our Kingdom,
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and how the Lord intends to deale with us.
and how the Lord intends to deal with us.
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If we looke upon the face of the Kingdome, we cannot deny but the wickednesse of the Land is very great, the sinnes great in themselves, universally spread, many wayes aggravated,
If we look upon the face of the Kingdom, we cannot deny but the wickedness of the Land is very great, the Sins great in themselves, universally spread, many ways aggravated,
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and people hardened by the refusall of grace offered in the meanes, and so like the Israelites a stiffenecked people, which is ground of feare.
and people hardened by the refusal of grace offered in the means, and so like the Israelites a Stiffnecked people, which is ground of Fear.
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But then withall it cannot be denied, but that still we are the Lords flocke, a true visible Church, having the true Religion professed among us,
But then withal it cannot be denied, but that still we Are the lords flock, a true visible Church, having the true Religion professed among us,
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and that we have many of the true servants of God among us, for whose sake we have cause to hope that the Lord will spare the Nation.
and that we have many of the true Servants of God among us, for whose sake we have cause to hope that the Lord will spare the nation.
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Againe, we have indeed the forme of godlinesse among us, and doe draw neare to God in praying, hearing, fasting,
Again, we have indeed the Form of godliness among us, and do draw near to God in praying, hearing, fasting,
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and in the use of all the ordinances, as if we were a most righteous Nation, which is matter of comfort.
and in the use of all the ordinances, as if we were a most righteous nation, which is matter of Comfort.
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But withall there is a generall want of the power, the soule, and the life of godlinesse, they pray and fast,
But withal there is a general want of the power, the soul, and the life of godliness, they pray and fast,
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and yet their hands full of bloud, they pray, and yet grow worse and worse, this is matter of feare.
and yet their hands full of blood, they pray, and yet grow Worse and Worse, this is matter of Fear.
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Indeed our Ship is in jeopardy, the winds and waves very strong upon it:
Indeed our Ship is in jeopardy, the winds and waves very strong upon it:
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and some holy men (though I hope not many) not affected with it, no more then Jonah in the storme:
and Some holy men (though I hope not many) not affected with it, no more then Jonah in the storm:
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the Amalekites are many and strong, our enemies that are risen up against us, are many and extreamly enraged, which is matter of feare.
the Amalekites Are many and strong, our enemies that Are risen up against us, Are many and extremely enraged, which is matter of Fear.
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But then we know they are Gods enemies as well as ours, and we have many holy men every where like Moses, mediating and interceding for us as Moses for Israel: like Abraham putting up prayer after prayer,
But then we know they Are God's enemies as well as ours, and we have many holy men every where like Moses, mediating and interceding for us as Moses for Israel: like Abraham putting up prayer After prayer,
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as he for sinfull Sodome: and with Jacob wrastling day and night with the Lord for us, which is ground of comfort.
as he for sinful Sodom: and with Jacob wrestling day and night with the Lord for us, which is ground of Comfort.
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So that like Nabuchadnezzars image, we stand upon feete part of iron, and part of clay; staggering betweene hope and feare:
So that like Nebuchadnezars image, we stand upon feet part of iron, and part of clay; staggering between hope and Fear:
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we doe not certainly know what the Lord will doe.
we do not Certainly know what the Lord will do.
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But for our comfort we finde that the prayers of Moses reversed the Lords sentence gone out then against stiffenecked Israel, and we hope the like prayers may prevaile for sinfull England.
But for our Comfort we find that the Prayers of Moses reversed the lords sentence gone out then against Stiffnecked Israel, and we hope the like Prayers may prevail for sinful England.
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The fifth and last is a Use of exhortation, which is three-fold. 1. To all men whatsoever, to stirre them up to a twofold duty.
The fifth and last is a Use of exhortation, which is threefold. 1. To all men whatsoever, to stir them up to a twofold duty.
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First, that by true repentance they would gather themselves to seeke the Lord:
First, that by true Repentance they would gather themselves to seek the Lord:
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that they would labour to get into such a condition, that they might be able to doe some good to themselves and others by their prayers.
that they would labour to get into such a condition, that they might be able to do Some good to themselves and Others by their Prayers.
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First, the Kingdome is in danger, and hath need of good mens prayers, perhaps there may want five of the Lords number, perhaps there may want but a man to stand in the gap, a few may turne the scale:
First, the Kingdom is in danger, and hath need of good men's Prayers, perhaps there may want five of the lords number, perhaps there may want but a man to stand in the gap, a few may turn the scale:
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If not, yet, secondly, thou shalt save thine owne soule: at least thy prayer shall be with much comfort returned into thine owne bosome:
If not, yet, secondly, thou shalt save thine own soul: At lest thy prayer shall be with much Comfort returned into thine own bosom:
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whereas if we doe not get into a praying condition, What will yee doe in the day of destruction, whither will yee flie, and with whom will yee leave your glory? there is no creature on earth to fly unto,
whereas if we do not get into a praying condition, What will ye do in the day of destruction, whither will ye fly, and with whom will ye leave your glory? there is no creature on earth to fly unto,
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or in whose hands we can safely deposite any thing that is deare unto us: now when we have no friends on earth, to have God an enemy too;
or in whose hands we can safely deposit any thing that is deer unto us: now when we have no Friends on earth, to have God an enemy too;
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to have our hearts shut up that we cannot pray, and heaven also that we cannot prevaile, surely this condition is wofull.
to have our hearts shut up that we cannot pray, and heaven also that we cannot prevail, surely this condition is woeful.
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Now therefore we should labour for the Kingdomes sake, and our owne, to get into a praying condition.
Now Therefore we should labour for the Kingdoms sake, and our own, to get into a praying condition.
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But if you will not be perswaded to this, yet secondly bee intreated at least thus farre;
But if you will not be persuaded to this, yet secondly be entreated At least thus Far;
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by all loving and respectfull usage to give encouragement to holy men, to be much in prayer for the Land:
by all loving and respectful usage to give encouragement to holy men, to be much in prayer for the Land:
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the Persians were wont to give divine honour to the Sunne, not so much because it was so glorious a creature,
the Persians were wont to give divine honour to the Sun, not so much Because it was so glorious a creature,
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but because an instrument of so much good to the world, all creatures by its light & influence being preserved and refreshed:
but Because an Instrument of so much good to the world, all creatures by its Light & influence being preserved and refreshed:
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though we doe not deifie the publike instruments of good to Church or State, yet good reason we should love and honour them,
though we do not deify the public Instruments of good to Church or State, yet good reason we should love and honour them,
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and especially those that are the servants of the most high God, who are a blessing in the middest of the earth:
and especially those that Are the Servants of the most high God, who Are a blessing in the midst of the earth:
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they have power to doe great things, as being the friends of God, and having a prevailing power with God.
they have power to do great things, as being the Friends of God, and having a prevailing power with God.
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And therefore seeing their prayers like the prayers of Moses are so usefull to the Church of God, good reason all should endeavour with Aaron and Hurr to keepe up their hearts and hands in prayer.
And Therefore seeing their Prayers like the Prayers of Moses Are so useful to the Church of God, good reason all should endeavour with Aaron and Hurr to keep up their hearts and hands in prayer.
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The second part of the exhortation is unto Gods owne servants: earnestly to exhort them, as Mordecai did Esther , to goe to the King of heaven,
The second part of the exhortation is unto God's own Servants: earnestly to exhort them, as Mordecai did Esther, to go to the King of heaven,
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as hee to King Ahashuerosh, and make petition and supplication before him for themselves and the kingdome:
as he to King Ahasuerus, and make petition and supplication before him for themselves and the Kingdom:
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So the Prophet Zephaniah finding little hope of prevailing in his exhortation to repentance, in the two first Verses, at the third Verse he addresseth himselfe to Gods owne people,
So the Prophet Zephaniah finding little hope of prevailing in his exhortation to Repentance, in the two First Verses, At the third Verse he Addresseth himself to God's own people,
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and exhorteth them to seeke the Lord, that if they could not prevaile for the land, that yet themselvs might be hid in the day of the Lords wrath:
and exhorteth them to seek the Lord, that if they could not prevail for the land, that yet themselves might be hid in the day of the lords wrath:
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as you can see further into the kingdomes danger then others, by an eye of faith, seeing the sword stretched out over our Jerusalem ready to destroy it:
as you can see further into the kingdoms danger then Others, by an eye of faith, seeing the sword stretched out over our Jerusalem ready to destroy it:
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so also you are neere to the Lord, and have more interest in him, than Esther had with that Persian King;
so also you Are near to the Lord, and have more Interest in him, than Esther had with that Persian King;
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you have the gift of prayer, you have this powerfull engine to effect great things:
you have the gift of prayer, you have this powerful engine to Effect great things:
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and shall there be a price in your hands, and not an heart to use it? God forbid.
and shall there be a price in your hands, and not an heart to use it? God forbid.
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Therefore give mee leave to extend the Prophet Isays exhortation, Isay 62. 6. 7. principally intended to the Lords watchmen,
Therefore give me leave to extend the Prophet Isays exhortation, Saiah 62. 6. 7. principally intended to the lords watchmen,
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unto all Gods people, all yee that are mindfull of the Lord, whether watchmen or people, keepe not silence, give the Lord no rest, bee instant with him day and night for our Jerusalem: and as the Shipmaster awakened Jonah, checked him for his securitie when the ship was in danger,
unto all God's people, all ye that Are mindful of the Lord, whither watchmen or people, keep not silence, give the Lord no rest, be instant with him day and night for our Jerusalem: and as the Shipmaster awakened Jonah, checked him for his security when the ship was in danger,
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and prest him to call upon the Lord for the common safetie:
and pressed him to call upon the Lord for the Common safety:
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so our ship being in the like danger, let me exhort you to the same dutie,
so our ship being in the like danger, let me exhort you to the same duty,
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and presse my exhortation with the same argument, even earnestly to call upon God, if so be that the Lord will thinke upon us, that wee perish not;
and press my exhortation with the same argument, even earnestly to call upon God, if so be that the Lord will think upon us, that we perish not;
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and that you would entreat and plead with God for England as Moses here did for Israel.
and that you would entreat and plead with God for England as Moses Here did for Israel.
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The third part is to you my Lords and Gentlemen of the Parliament:
The third part is to you my lords and Gentlemen of the Parliament:
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As the Lord hath raised you up above your brethren, and as it were with Moses set you with him upon the Mount, As the Lord hath raised you up above your brothers, and as it were with Moses Set you with him upon the Mount,
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so my humble request unto you is, that you will labour to bee holy as Moses was, fit to come neare the Lord, and to speake unto him:
so my humble request unto you is, that you will labour to be holy as Moses was, fit to come near the Lord, and to speak unto him:
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And then like Moses to be deepely affected with your owne and Israels sinnes, and earnestly to entreate and pleade with God for that people whom you represent.
And then like Moses to be deeply affected with your own and Israel's Sins, and earnestly to entreat and plead with God for that people whom you represent.
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As the Lord hath made you glorious creatures, like Starres shining in your Orbes, so withall he hath appointed that by your prayers and endeavours, you should be in continuall motion night and day to communicate light and influence to the lower world:
As the Lord hath made you glorious creatures, like Stars shining in your Orbs, so withal he hath appointed that by your Prayers and endeavours, you should be in continual motion night and day to communicate Light and influence to the lower world:
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The Lord hath raised you up above us, as the Sunne the Clouds, not to roule over our heads, by Lordly preheminence,
The Lord hath raised you up above us, as the Sun the Clouds, not to roll over our Heads, by Lordly pre-eminence,
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but to refresh the dry earth below, with fruitfull showers: you have your praeesse, propter prodesse, as the Schoolemen speake.
but to refresh the dry earth below, with fruitful showers: you have your Presse, propter Profits, as the Schoolmen speak.
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God hath furnished you with abundance of this worlds goods, as he hath filled the mothers breasts with milke, not for her owne sake, (if shee keepes it up, it is her owne hurt) but to impart it to hungry babes that need it.
God hath furnished you with abundance of this world's goods, as he hath filled the mother's breasts with milk, not for her own sake, (if she keeps it up, it is her own hurt) but to impart it to hungry babes that need it.
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Unworthy great ones are like meteors, when they are raised up, though they carry a great luster,
Unworthy great ones Are like meteors, when they Are raised up, though they carry a great luster,
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yet are they ominous dismall signes of approaching evills, they shine a while, and vanish in a stinke of ignominie.
yet Are they ominous dismal Signs of approaching evils, they shine a while, and vanish in a stink of ignominy.
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But great men should bee like the higher spheares;
But great men should be like the higher spheres;
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as they guide the lower, and sway them in their motions, so should they imbrace and carry them in their bosomes:
as they guide the lower, and sway them in their motions, so should they embrace and carry them in their bosoms:
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and by their prayers and best endeavours, seeke to procure the peoples good:
and by their Prayers and best endeavours, seek to procure the peoples good:
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that they may worthily carry the name of patres patriae, the fathers, lovers, and protectors of their country:
that they may worthily carry the name of patres patriae, the Father's, lovers, and Protectors of their country:
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And so like Deborah, the hearts of the people shall be towards the governours of Israel ;
And so like Deborah, the hearts of the people shall be towards the Governors of Israel;
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they will love, serve and honour you whiles you live: and after death, as your soules shall live in heaven, so your names on earth,
they will love, serve and honour you while you live: and After death, as your Souls shall live in heaven, so your names on earth,
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and be had in everlasting remembrance. FINIS.
and be had in everlasting remembrance. FINIS.
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