onely tell them that they should seek me but I shewed by what way and means they ought to seek me in a right manner that my speaking to them might not be in vain For if a Minister come in Gods name to put you upon any duty and exhort you to do such and such a thing and barely tell you what you should do without showing how you should do it where you shall have strength and in what manner you should do it he shall speak in vain There are abundance of Sermons in vain when onely good things are commended to people and they are taught what they should do but not the way how and the manner and where they should have strength to do it then the word is in vain But saith God I said not unto you in vain that is I did not onely bid you seek me but I taught you the way how and in what manner you should seek me Thirdly and lastly I suppose that the principall scope of the holy Ghost is that which the words plainly present to our view I required not the seed of Jacob to seek me to no purpose that nothing should come of it but I required that they should seek me and they have found abundance of good by seeking of me So then this point ariseth plainly out of the words When God requires a people to seek him he will make it good to them that it shall not be in vain Before I open this point I will give you a Scripture or two one in the old Testament and another in the new Deut. 4.7 For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Here is an experiment of the fruit of seeking God and it is spoken to shew the honour of Gods people the priviledge of the seed of Jacob and the eminent condition they were in God is nigh to them in all things they call upon him for therefore they are not required to seek God in vain So Matth. 21.22 And all things whatsoever ye shall ask in prayer believing ye shall receive A very strange expression Here might seem to be a tautologie One would think that it had been large enough to have said Whatsoever ye shall ask ye shall receive but here is all things whatsoever We would not speak so in ordinary language I will give you all things whatsoever Yet it may be this may be intended and I believe it is And all things here is the generall promise that all things that ye ask ye shall receive and whatsoever may referre to particulars every particular thing that ye ask ye shall receive You will say Any one that understands reason or Logick knoweth that particulars are included in the generall But there is this illogicall reasoning of unbelief that though we agree to the premises in generall yet when we come to particulars we think they will not be made good to us I suppose you find your unbelieving hearts so irrationall that though they believe the generall promise yet when it comes to particulars and you cannot but say that such a particular is in the generall yet your hearts will not come up to it Therefore our Saviour saith not onely all things in generall but also whatsoever in particular So Jam. 5.16 The effectuall fervent prayer of a righteous man availeth much There is but one word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working prayer but it is translated by two effectuall fervent Surely then prayer and seeking of God is the ordinance which he hath appointed for the turning about of the great affairs of the world This is the engine that doth it inwardly There are indeed a great many outward wheeles used but the spring of all is within prayer turns all about God never made use of any created power so much as of this He never did such great things by any created power as by the ordinance of prayer The Word is appointed for the converting of souls but a great part of the blessing of the Word dependeth on prayer In the opening of this point I will First give you some evidences of it Secondly shew you what great things prayer will do Thirdly wherein the efficacy and power of it lyeth Fourthly the objections of troubled unbelieving spirits against it And then come to apply all The evidences hereof are first the many famous records in Scripture of the noble and glorious exploits of prayer If any of you should come to me to ask as that King did of the prophets servant 2. Kings 8.4 What great things hath thy master done so what great things hath prayer done in the world truly we might spend houres and dayes in returning you an answer a great part of holy Scripture being spent in this very argument And it is a very good exercise for you in the night when you cannot sleep or at other times when you are troubled to do as that King did Esther 6.1 call for the book of the Records of prayer You that reade the Scriptures mark what you reade The word of God will tell you how prayer hath stopped the Sunne in the firmament opened heaven and shut it again raised from death to life opened the prison doores and what not Secondly all Gods people are able to tell you great stories of what they have gotten by prayer This poor man cryed saith David of himself Psalm 34.6 and the Lord heard him Who is it that cannot tell histories of Gods gracious dealing with him upon his seeking of him To be sure our Nation hath many things to say this way and every particular godly soul hath many things to say they would not lose their income of prayer for all the world Thirdly surely it is not in vain to seek God for there was never any faithfull seeker of him that ever would leave off but would continue as long as he lived seeking him he would seek his face evermore if it had been in vain he would have left off When we see a Bee stick on a Flower and will not be driven off or if she be driven off she will come again we conclude certainly it finds honey there So all the Saints of God that have ever sought God truly they would never be beaten off this way Let the world do what it will persecute them set spies to watch them in their meetings of prayer let it punish and imprison them let all the malice and rage of men be against them yet they cannot hinder them either from praying in their closets or from injoying the benefit of the communion of Saints in prayer Daniel had rather lose his life then be kept from his prayers though but for a day but pray he would and that openly yea three times a day as he was wont he would not forbear one time He did stick to prayer finding honey and sweetnesse in it Oh how unlike are we to Daniel
foure things The image of God page 114 The life of God page 114 The glory of God page 114 The divine nature page 114 2. In regard of separating them for God page 118 3. In regard of their near relation to God page 121 4. In regard of their great priviledges page 122 5. In regard of the actions that come from them page 126 6. In regard of their usefulnesse in the world page 129 Use 1. To shew the vast difference between the godly and the wicked page 131 There will be a time when God will appear for his saints page 132 Doctrine 2. A gracious heart takes great delight in the saints on earth page 142 1. Joyntly page 143 Because their communion is most comfortable page 144 1. In regard of the beauty of grace ibid. 2. In regard of the fragrancy of grace page 145 3. In regard of their nearnesse one to another page 146 2. When the saints are joyntly together God hath the solemnest worship page 149 3. God delights in the saints joyntly page 152 God present with his people 1. Because he makes himself known to them page 158 2. He communicates himself among them ibid. 1. He communicates more choice mercies to them page 159. 2. He communicates his mercies more fully page 160 3. More powerfully page 161 4. More universally ibid. 4. There is cause to delight in them joyntly in regard of their priviledges page 162 5. They are those we shall live with for ever page 165 Use To have a high esteem of the saints page 164 What delight there will be in the saints in heaven page 173 FINIS Febr. 27. 1646. I have perused these excellent Sermons on Isa 45.19 and Psal 16.3 and judging them to be very pious and profitable I approve them well worthy to be printed and published John Downame JACOBS SEED OR The Generation of Seekers Isaiah lxv 19. I said not unto the seed of Jacob Seek ye me in vain AS Christ formerly having the book of this Prophecy given him when he came into the congregation read a part of it then shut the book and began his sermon unto the people This day is this Scripture fulfilled in your ears Luk. 4.21 So may I say of this that we have in this prophesie read unto you Behold this day hath the Lord fulfilled this word of his in our ears before our eyes And therefore is it that we are all here met this day before the Lord that we may witnesse unto this good word oâ— hâ—s that he hath not said to the seed of Jacob Seek ye me in vain In this Chapter the Lord promiseth to raise up a great deliverer for his people and tells them that they shall find him oâ—herwise then those that worshiped Idols found their gods towards them That which he saith to his people he speaks it plainly and openly I have not spoken in secret in a dark place of the earth The heathen gods did speak darkly and ambiguously to their worshippers that they knew not what to make of their words but I have not done so to you saith God They would have you worship them but they cannot help you when you have so done it is not so with me I said not to the seed of Jacob Seek ye me in vain To the seed of Jacob that is to the Church of God to the Saints You will say Why are the people of God called the seed of Jacob rather then the seed of Abraham or the seed of Isaac Abraham is our father he is the father of the faithfull but here it is the seed of Jacob not of Abraham nor Isaac The reasons may be these two First because that all Jacobs posterity were the Church of God all Jacobs children the Patriarchs were every one of the Church All that came from Abraham were not so Ishmael was not so All that came from Isaac were not so Esau was not But all Jacobs children were therefore speaking of the people of God of the Church that should be to the end of the world they are said here to be the seed of Jacob rather then the seed of Abraham or of Isaac Then secondly the seed of Jacob because the Lord is here speaking of the blessing of his seed namely in the hearing of their prayers Now because Jacob was the most eminent in prayer though Abraham and Isaac no question were mighty with God in prayer yet the Scripture doth not put such an eminency either upon Abraham or Isaac for prayer as upon Jacob. You have the most eminent expression for prayer that ever was spoken of any man never the like Gen. 32.28 And he said thy name shall be called no more Jacob but Israel for as a Prince hast thou power with God and with men and hast prevailed O how eminent was he in prayer Therefore it is rather said the seed of Jacob then of Abraham or Isaac But you will say then they should rather have been called the seed of Israel for his name of Israel was given him upon his prevailing with God We must not be too inquisitive These names are used promiscuously But this is one reason that is given and it seemeth to have probability In Scripture when God speaks of the Church in a low condition he puts the name of Jacob on them rather then Israel Fear not thou worm Jacob and it follows ye men of Israel Isa 41.14 He puts them in mind of their low condition by this name rather then Israel Fear not thou worm Jacob For before Jacobs name was changed ye know what a low condition and what streights he was in So here the Lord speaking of his Churches deliverance out of distress he cals them the seed of Jacob that they might see how by their prayers they were brought from their streights as Jacob was brought from his streights by prayer When he was Jacob before he was Israel he was in great streights so shall the Church be till they seek God I said not to the Seed of Jacob seek ye me in vain That is first as some would carry it I did require is of them and my requiring did prevail with them I did not exhort them to it or require it and my words fell to the ground and they did not seek me but what I required of them was effected in them When God speaks to a people and they do not what he requires his word may seem to be in vain there being no efficacy in his words to prevail But saith God I did not say unto them seek ye me in vain that is I called not on my people to seek me and they went their own way but what I spake to them prevailed with them and in them and they did that which I required This is a blessed thing when that which God saith is not in vain but we do that which the Lord requires of us That is the first Secondly I said not to them Seek ye me in vain that is I did not
Jacob as it was upon his father And dost thou walk in the fear of God Hast thou not a bold spirit that goes in slight presumptuous bold base wayes This is not like Jacob he looked on Gods presence as terrible Thirdly Jacobs heart was disingaged from the creature a little of the creature would serve his turn Ge. 28. Lord saith he if thou wilt give me meat to eat and raiment to put on He looked no further he minded no great matters Therefore in Psalm 24. there the generation of Jacob is set out and one thing is he that hath not lift up his soul to vanity The men of the world have great things in their eyes they are vanity in Gods eye though they be great in theirs and they lift up their hearts to them Now the sonnes of Jacob do not lift up their hearts to vanity though the things of the world be present their hearts stirre not they rise not but if God and Christ and heavenly things be presented their hearts are lifted up If thy heart be lifted up to vanity if thy heart be as iron and the vanities of the world come and draw it up thou art not a sonne of Jacob a little would serve Jacob though he were a great heir He was a plain man and dwelt in tents Gen. 25. and had a plain spirit he did not look after great things whereas Esau looked after great things abroad Again he was one of a tender spirit therefore where it is said he prevailed with the Angel it is said he wept and made supplication unto him he found him in Bethel and there he spake with us That story of Jacob concerns us how God dealt with our Father If now thou have a tender spirit as he had if when thou goest into the presence of God thou find thy spirit yield and melt and relent thou art one like thy father Jacob. Again further Jacob did in the time of his streights repair to the covenant that was a great satisfaction to his heart he looked to the covenant he fastned on that and there he held as the main support of his spirit Gen. 32.9 And Jacob said O God of my father Abraham and God of my father Isaac the Lord which said'st unto me return unto thy countrey and to thy kindred and I will deal well with thee c. He heard that Esau was coming against him with a great many and what doth Jacob he gets him to God O God of my father Abraham and of my father Isaac the Lord which said unto me return into thy countrey c. He repairs to the Covenant Remember thy Covenant with Abraham and Isaac and with me too I went on thy word Here was the guise of Jacob canst thou in a straight get thee too a word and a promise and brood thy soul over it and clasp it close say this is the promise that must and will do me good Again Jacob was of an humble spirit I am not worthy of the least of thy mercies He admired at the mercy of God that he had any thing and Gods mercies made him more humble this is an excellent disposition we are many times humble and lowly when we are under the hand of God in affliction but when mercies make us humble that the more God is gracious the more vile we are in our own eyes this is excellent And he looked back to his former condition he looked upon his poor beginning and gives God the glory I passed over this Jordan with my staffe Many of you came with your staff and God hath given you two bands you are grown great are you willing to think of it and to acknowledge the poor estate that once you were in and to give God the glory I was thus and thus of poore parentage and see how God hath dealt with me Another thing remarkable is that Jacob contented himself with God alone he accounted that he had enough in God alone though all were taken from him he did not look upon himself as undone but he had that that might make him for ever In Gen. 33. compare the 9. and 11. verses you shall find a notable difference between Esau and Jacob yet the word in our books is the same but this Scripture is much wronged by the translation In v. 8. Esau when he comes to Jacob when Jacob would have given him his present saith he what meanest thou by all these droves which I met he said these are to find grace in the sight of my lord and Esau said I have enough my brother It was a strange speech of Esau A covetous wretch that is alway pyning and murmuring for having no more and thinks he shall want before he dye he doth not come so farre as Esau and Esau could say I have enough are there not many of you that never say you have enough I pray thee take my present saith Jacob for I have all things nay saith Esau I have enough The one saith I have enough the other saith I have all things for so the word is Col Esau had enough he did not want he had meat and drink and he saw none to interrupt him he was satisfied with his estate as his portion he had enough he cared for nothing more they might talk of other things but that was enough to him Jacob comes and saith I have enough but this was another manner of enough Esaus enough is his estate but Jacobs enough is God for he saith I have all Jacob was meaner for his outward condition then Esau for he had nothing but what he had gotten in hard servitude Now Esau saith I have enough Jacob saith I have all that is God is enough in the want of all if Esau should strip him of all he had yet he had all in God Now one that is of the seed of Jacob in the time of want as some of you may be plundered and then all is gone you say no if thou be of the seed of Jacob if thou have God thou hast all There is such a promise He that overcometh shall inherit all things How is that and I will be his God Revel 21.7 Therefore whatsoever thou wantest if God be thine if thou be Gods child thou hast all Further one of the seed of Jacob is one of the Church of God for all Jacobs posterity was so therefore the blessing in Ruth is The Lord blesse thee like Rachel and Leah which two did build up the house of Israel Why is it not the Lord blesse thee as Rebeccah or Sarah but as Rachel and Leah It was a blessing upon a marriage condition the reason is because from Rachel and Leah came onely those that were of the Church that were members of the Church of God but there came others from Rebeccah and of Sarah came onely Isaac but Abrahams posterity was otherwise And that Church that was then was but a type of that which should be after that is of a company