the evils removed that provoke the wrath of God by a through reformation as well as the outward judgement if by true repentance peace be not made with God as well as an outward peace in the Kingdome surely though the outward evils be cut off yet like Sampsons haire they will grow againe if we cut off onely the branches the root will sprout againe 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 the reasons why such prayers are so effectuall for the saving of a Kingdome in danger are three Reas 1 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 he raiseth the storme and calmes it againe Hos 6. 1. judgements like the Centurions servants goe and come at his command 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 agree with the Creditor no matter for the Sergeant if Dogges fly upon us it is most proper to speake to their Master to call them off who first set them on 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 mutat sententiam Greg. mor. l. 2. c. 24. non decretum saith Greg. And indeed Gods eternall decree takes in the meanes as well as the end 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 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 Reas 2 Secondly because prayer workes on mens owne hearts and makes them fit for and capable of a mercy 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 the receiver Matth. 9. 17. hurt by it therefore the Lord is ready to bestow mercies and waits untill wee are ready to receive them God is as ready to give Isa 30. 18. mercies as a womans breasts to give milke he waits but for our drawing Now prayer draws the hearts of men nearer to God and so puts them into a posture fitter for mercies it drawes downe fitnesse from God it empties the heart of selfe and takes in more of God 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 as Hanna when by prayer she had obtained a sonne of the 1 Sam. 1. 28. Lord she gave him to the Lord againe Reas 3 Thirdly because prayer carries God along with the meanes and causeth him to cooperate howsoever secondary causes have their causality and efficiencie put into them by God with their formes in their first creation yet there must be a concurrence of the first cause to make them put forth their strength and actually to effect things and therefore second causes and means as the King 2 King 6. 26. of Israel told the woman cannot helpe if the Lord doe not concurre 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 as it seemes good unto him if the Lord cooperate with the meanes how weake soever they shall doe the 1 Sam. 14. 6. Rom. 8. 31. Jud. 7. 20. worke The sword of Gedeon shall doe great things if the sword of the Lord goes with it Now prayer carries God into the Army and engageth him in a just warre to take his peoples part and to fight with them and for them as we shall shew anon 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 the Lord cals them to adde fasting and other spirituall fortifications to their outward to Isay 22. 11 12. make them effectuall Before I come to Application I desire to answer two questions 1. Whether the cries and prayers of wicked men can availe any thing either for themselves or others 2. How the prayers of some can be availeable for others especially being absent 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 for the putting up of a petition or prayer 2. Improperly for the expression of the 1. Distinct creatures misery by the moane and cry that it makes Now indeed the cry and moane of the creature often moves the Lord in mercy to succour it 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 so the Lords mercy being over all his workes a Psal 145. 9 exceeding great and extended to all his creatures his mercy is drawne forth to succour them at the sight of their misery and thus he is said to heare the cry of the Ravens b Psal 147. 9 because he is moved to relieve this poore creature in its misery So Psal 78. c Psal 78. 34 35 36 37 38. when the wicked were in distresse and earnestly cryed to the Lord though their heart was not upright with him yet the Lord in mercy called backe his anger and destroyed them not 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 The question then is touching wicked mens prayers and cryes properly taken Concerning them take another distinction Prayer may bee taken 1. Strictly for the putting up of a formall request or petition to God 2. Distinct 2. Largely for the exercise of prayer in its ordinary use Now the exercise of prayer by reason of many divine truths inserted in it as confessions of sinnes declarations of Gods nature and promises 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 yea it may become unto the speaker and hearers a converting ordinance and so make a man capable of mercies and thus the prayers even of wicked men may be availeable to the speaker and hearer whether good or bad by way of causation 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
respectiva good in reference to certain ends somtimes by accident they make the possessor worse and sometimes the deniall of an outward mercy makes way for a greater 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 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 For first it is the most effectuall meanes to appease the wrath of 1 Sam. 25. 24. 32. God and to stay him from destroying as Abigails humble entreaty prevailed with David 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 or at least it shall returne with much comfort and peace into your petitioner bosome Psal 35. 19. 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 therefore the effectuall prayers of Gods people should be procured in a time of danger as the Mariners did Jonahs Jon. 1. 6. in the storme and the Ninivites cried mightily when their City Jon. 3. 9. was in danger though but upon this ground Who knoweth what the Lord may doe Outward meanes indeed are not to be neglected as we must not idolize the meanes in trusting in them so neither tempt God in neglecting of them Sometimes indeed the Lord will doe the worke by his own immediate 2 Chro. 20. 17. hand then the people are to stand stil and see the salvation of God But ordinarily the arme of the Lord workes by the hand of Moses Isa 63. 12. all that is in our power must be done by us our Saviour told his Disciples that howsoever whiles he was personally present with them he did miraculously provide for their sustentation Luke 22. 36. and protection without scrip or sword and they found no want of these meanes yet after his ascension they must use ordinary meanes a scrip and a sword must be procured yea then a sword more necessary then a coat sell thy coat and buy a sword In saving Jon. 1. 6. vers 5. 13. the Ship in that tempest in the first of Jonah as they were praying and crying to the Deity for helpe 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 Hos 12. 4. Gen. 32. c. 34. 1. with an army against his brother Jacob and his family as Jacob wrastled with God by his teares and prayers so withall he used prudent and submissive endeavours for a pacification There must be a concurrence of three things to make prayer effectuall to save a Nation from ruine 1. The persons praying must be holy men such as Moses was for first such only can pray in a spirituall manner as having the spirituall gift of prayer 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 so the naturall gift of prayer is very common that is such a praying faculty as a naturall man may acquire or have by naturall meanes as quicknesse of wit strength of memory elocution and exercise in the word and prayer But spirituall prayer the breathing up of holy and spirituall desires whether for outward or spirituall mercies yet alwayes for spirituall ends this fire comes from Heaven this spirituall gift of prayer comes from the Spirit of grace that doth disponere and excitare giving Zac. 12. 10. both the habit and the act of prayer the power to pray and actuates that power it brings into the soule the fuell of holy desires and enkindles them also and sets then a burning Secondly as holy men onely can pray in a spirituall manner so their prayers onely are prevalent for in a sense they are the prayers of Rom. 8. 27. Christ indited by his Spirit put up in his name and presented by his mediation so that when such men pray Christ in his members praies and prevailes 2. They must be such prayers as Moses his prayers were earnest Vers 10 11 12 13. strivings and wrastlings with God First from an heart touched with a deepe sense of our wants we should offer up prayers and supplications with strong cries and Heb. 5 7. Rom. 8. 26. teares as our Saviour did in the dayes of his flesh with sighs and groanes unutterable earnest ejaculations like darts shot up to Heaven out of an affectionate heart our spirits in their desires like Noahs Arke should rise the higher as the waters grow deeper and the flouds greater so we finde that Christ prayed the more earnestly when in that bitter agony formall cold prayers like Luke 22. 36. Caesars hartlesse Sacrifice will not profit us nor finde acceptance with God painted fire as it hath no heate so it is of no use it is an argument that we disesteeme and undervalue a mercy when we conceive such cold prayers to be fit meanes to procure it 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 the Lord is well pleased to be reasoned withall by such as are reformed Isa 1. 16. 17. and washed especially in his owne language 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 we have many examples of this kinde of prayer in Scripture as it is acceptable to God so very prevalent with him as here we finde that Moses thus prayed and prevailed vers 14. Exod. 32. 14. Thirdly as Moses in his so we in our prayers should not only strive against the present outward judgement but especially against the power and guilt of sinne that cause the judgement so did Moses here as we see vers 31 32. he confesseth and bewaileth Ex. 32. 31 32. their sinne and cries unto the Lord for pardon of it that so the Nation might be every whit whole We ought not onely to Ioh. 7. 23. strive against the plague without but against the plague of the heart not onely against warres and contentions but against pride 1 King 8. 38. covetousnesse ambition and such other lusts of the heart from Iam. 4. 1. Prov. 13. 10. whence they come We should not onely as Chirurgions looke at the outward wound of the Kingdome and seeke the cure of that by outward applications 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 If we have not
to the Lord with all their hearts and thereupon the Lord was found of them and turned away their captivity Secondly when the Lord intends to destroy a people he so carrieth Corol. 2. things about in his providence that his peoples prayers shall be wanting We finde Jer. 7. that when the Lord by an irrevocable Ier. 7. 14 15 16. decree had determined the destruction of the Jewish State he prohibits his Prophets praying for them Where there is upon good ground a totall despaire of a thing there will yea and ought to be a totall recesse and falling off from use of meanes to effect a thing in it selfe and in our apprehension not feceable And therefore the Creators decree being either by the event or by his revelation made certainly knowne the creature must submit the Prophet though his heart was much set upon that State Ier. 13. 17. yet must not struggle against the knowne will of God Now howsoever we have no such prohibition the Lords decree being hidden from us so long as a Nation hath being we ought not to cease praying yet when the Lord intendeth the ruine of a Nation either the Lord takes away his Lots into his mountaine and leaves not any considerable number of holy men morally none not a man to stand in the gap or he takes off the hearts of his people Ezek. 22. 30. Ion. 1. 6. Luke 18. 1. and suffers them as he did Jonah to be asleepe when the Ship is in greatest danger or he lets the spirits of his people fall as being discouraged or weary or withdrawes the breathings of his Spirit in their hearts and so prayer being gone the gap is open the judgement breakes in upon a Nation And now for Use and Application Use 1 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 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 and teares that turnes the scale a few Jacobs wrastling with God can doe more then a thousand of others and spirituall weapons can doe more then naturall Luther was wont to call the prayers of Gods people his great Ordnance and a praying people are the horsemen and the Chariots of Israel In that famous battell against the Amalekites the prayers Exod. 17. 11. of Moses gave a sensible advantage to Israels side and indeed the victory The bringing of the Arke into the host put courage into 1 Sam. 4. 5. 7 8 the Israelites in so much that they shouted for joy but it struck a terrour into the Philistims they cryed O woe unto us God is come into the host effectuall prayers bring God into an army and carries him along with them fighting for them against their enemies When Jonathan and his Armor-bearer were to set upon the Garrison 1 Sam. 14. 6. of the Philistims Jonathan went upon this ground that the successe of a warre or a battell depended not principally upon multitude of men but upon Gods cooperating with them we are indeed the weaker side saith he but it is no matter for that if God worketh with us now we finde vers 45. he wrought with Verse 45. God doing his worke in a dependance upon him and you see Vers 14 15 16 what a great victory the Lord gave him Use 2 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 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 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 Psal 106. 23. Ezek. 22. 30. 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 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 and they procure their owne ruine For fire shall goe out of the witnesses mouths and consume Revel 11. 5. their adversaries Vse 3 In the third place it affords us a caveat to beware that we doe not marre this engine in the using Prayer is indeed of great use and of singular efficacie to save a Nation in a time of danger provided we use it not amisse as Saint James speaketh When Iam. 4. 3. men make many prayers and yet their hands full of bloud when they Isa 1. 15. Hos 7. 14. Ier. 3 4 5. houle and cry and yet rebell against God they pray and yet grow worse and worse thus an effectuall meanes of saving a Nation is marred in the using and prayer to such a people like the Arke among the Philistims provokes the Lords anger and doth a people more 1 Sam. 6. hurt then good We finde in Isa 58. that the people sought the Lord by a daily use of his ordinances they drew neare to God by Isa 58. an outward performance of them in hearing in fasting and praying as if they had beene the most righteous Nation in the world vers 2. And they complaine and expostulate with God as if he Vers 2. had not dealt well with them in not regarding their Fasts vers 3. Vers 3. 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 But saith he Is this the Fast that I have chosen to hang Vers 4. 5. the head like a bulrush with an outward shew of humiliation whiles the guste of Gods wrath is over to hang the head and the heart not dejected to pinch your bodies and feede your lusts to fast to strife and debate and smite with the fist of wickednesse to fast and pray and yet live in strife and oppression surely such Vers 4. Vers 6. 7. prayers will never be heard above But saith the Lord verse 6 7. Fast and pray as yee ought to doe as the Lord hath prescribed not so much with rent garments with outward shewes though even Jo. 2. 13 this ought to be likewise but come before the Lord with rent and wounded hearts and broken bleeding spirits for your owne sinnes and the sinnes of the Land and with an unfained purpose of breaking off of your owne and others sinnes by a through reformation both personall and nationall And then vers 8 9 10 Vers 8 9
PRAYERS PREVALENCIE FOR ISRAELS SAFETY Declared in A SERMON Preached in Saint Margarets Westminster before the Honourable House of COMMONS at the late solemne Fast June 28. 1643. By THOMAS CARTER Minister of Dynton in Buckingham-shire Published by order of that House LONDON Printed by Richard Cotes and are to be sold by John Bellamie and Ralph Smith at the signe of the three golden Lions in Cornhill neare the Royall Exchange 1643. Die Mercurii 28. Junii 1643. IT is this day ordered by the House of Commons that Sir Oliver Luke doe from this House returne thanks to Mr. Palmer and Mr. Hill to Mr. Carter for the great paines they tooke in the Sermons they this day Preached at the intreaty of the House of Commons at St. Margarets in the City of Westminster being a day of Publique humiliation and that they desire them to Print their Sermons And it is Ordered that no man presume to Print the said Sermons or either of them but whom the said Mr. Palmer and Mr. Carter shall Authorize under their hands in writing H. Elsynge Cler. Parl. D. Com. I appoint John Bellamie and Ralph Smith to Print my Sermon THO. CARTER Errata PAge 3 Line 38 for sinnes read signes p. 8 l. 37. for jude r. judge p. 12. l. 26. for mediate r. immediate p. 18. l. 15. for First r. Fist p. 20 l. 1â— dele how p. 21. l â—â— for Jâ—ab r. Job p. 22. l. 5 for your petitioner r. the petitioners p. 32. l. 5. for is r. â—â— p. 18. l. 25. in Margin defect 5. Doctr. TO THE HONOVRABLE HOVSE OF COMMONS Assembled in PARLIAMENT IN the fathomlesse depths of infinite goodnesse and wisdome a designe is laid through the cleare discoveries of Gods perfections and glory to compleate and accomplish his servants happpinesse There is not any thing that befals them in this valley of teares but by his contrivance it brings with it a secret influence and activity to raise them to the mount of joy I need not tell you how neere the dust Gods people of this Kingdome were they yet retaine the dints of contempt and scorne but hath not a strong reflection of Gods power beene cast upon us from that very cloud under which we were are there not deliverances created for us even beyond our hopes hath not the Lord raised you up most Noble Senators as once he did that Pillar to the Israelites to be a light to us and darknesse to our Exod. 14. 20. enemies Indeed at present we are in the midst of a red Sea the whole face of our Kingdom 's besmeared with bloud But is not God able to make of these threatning and discoloured waves wals of defence and safety hath he not a Canaan reserved for England also he is certainly full of bowels towards his and the true Israelites with us cannot want strength to draw them forth But God will not have his mercies abortive when the appointed time of deliverance comes even in the Mount he Ezek. 36 37. will be seene yet will he be sought unto for this In his servants hearts he hath an armory of faithfull prayers these he appoints to prepare his way before him and till he findes himselfe encountered with the compleate strength of his owne Spirit he Gen. 32. 24. 2â— will not be conquered This is that meanes of meanes the life and vigour of all the rest that a Nation hath of safety of whose prevalencie most religious Statists my imperfect meditations with which at your command I lately presented your eare and now your eye be pleased to honour by your Patronage and crowne by your practice Be yee wrastlers with the God of Heaven and yee shall be sure to foyle your enemies on earth It is the humble motion of him who is Your unworthy servant and faithfull Auxiliary at the Throne of grace THO. CARTER 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 Now let me alone that my wrath may waxe hot against them and that I may consume them and I will make of thee a mighty Nation AFter a narration of Israels sinne in the sixe first Verses of the Chapter we finde 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. Secondly we have in my text a fearfull commination of their utter ruine 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 and behold it is a stiffe-necked people Wherein observe 1. The compellation this people 2. The Lords manner of taking cognizance of their sinne First his view I have seene this people Secondly his censure it is a stiffe-necked people Thirdly the sinne whereof he finds them guilty namely obstinacie metaphorically expressed it is a stiffenecked people Thirdly the forme of the threatning Now therefore let me c. 1. The judgement denounced namely the utter ruine of that Nation 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 the Lord will not onely save Moses from perishing in the common calamity but he will make of him a mighty Nation 3. An intimation of the onely remedy to stay the hand of God from destroying this stiffe-necked Nation namely Moses his mediation Let me alone that my wrath may waxe hot c. 1. The preface tels us that the Lord had no sooner entertained a purpose to destroy this Nation but he presently acquaints his servant Moses with it which being compared with his dealing with others of his servants in like case affords us this instruction Doctr. 1 Before the Lord destroyes a Nation he usually gives his servants notice of his purpose Indeed the wicked are suddenly destroyed a Pro. 29. 1. and brought to a fearfull end b Psal 33. 18 for either first the judgement falleth suddenly upon them like a net upon a bird c Hos 7. 12. without any precedent notification given or secondly without any foregoing expectation of it all warnings notwithstanding they securely goe on d Pro. 22. 3. and are chearfull like Agag thinking the bitternesse of death is past when presently hewen in peeces e 1 Sam. 13. 3 or thirdly without any precedent preparation for it like those foolish Virgins in the Gospel though they expected the Bridegrooms comming yet when he came were unprepared and their Oyle 's to seeke f Mat. 25. 18 So that either through want of precedent notification or expectation or preparation the judgement is either sudden in it selfe or at least sudden to them But for the Lords owne servants he useth to acquaint them with the approaching judgement before it comes
and that not onely his servants the Prophets that are neare him as he never hideth any such secret from them g Amos 3. 7. 1 Sam. 3. 11. But all his servants in ordinary as Lot Abraham Noah and others The Lord doth not now ordinarily discover future judgements by divine revelation as of old Neither onely by their foregoing naturall causes For so every intelligent man and discreet Statist by an eye of reason may foresee the ruine of a Nation like a storme in the clouds by such evils as in their intrinsecall nature are destructive to a State and brings its ruine by way of naturall causation every effect being virtually in its proper cause before the actuall production of it as 1. Divisions in a Church or State like the oppositions of the Planets are of dangerous consequence 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 in all parts of the Kingdom expecting that a Kingdom or City divided will not long stand h Mat. 12. 25 Gen. 18. 17. Heb. 11. 7. 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 as enemies comming to kill him whose onely desire and care is to recover and save him 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 i Ec. 10. 6. 7. when the wise Counsellor and valorous Captaine the strength and stay of a Kingdome are taken away or taken off and children set to rule over men k Isa 3. 1 2. 3 4. 19. 11. 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 4. Licentiousnesse sensuality and luxury take away the heart l Hos 4. 11. effeminate mens spirits infatuate a people and make them neglective of their owne private and of the publike good and a body thus filled with excrementitious humours cannot be far from some dangerous sicknesse A Nations ruine by these and the like evils is discernible by reason as procuring it by naturall causation 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 and upon spirituall grounds in the Word of God As first he sheweth the casting out of a Nation by its fulfilling the measure of sinnes and provocations of divine Majesty m Gen. 15. 15. 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 by heapes of wrath n Rom. 2. 5. Dan. 5. 5. so laid up the Lord foreshowes a day of wrath at hand Secondly by prodigious sinnes mira if not miracula God with his owne hand as it were writing the ruine of a Nation 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 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 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 Now the Lord gives such cleare notice that howsoever blind Balaams will not see the sword that is before them yet as Solomon saith the prudent Christian foreseeth it n Prov. 22. 3. and that not only when it is so neare that obvious to sense or discernible by reason in the naturall cause of it but while it is afarre off as St. Peter speaks o 2 Pet. 1. 9. Zeph. 2. 1. in fieri not in esse in the wombe of Gods threatning before it comes forth and onely discernible by an eye of faith And indeed though the judgement be future and at present invisible as being not yet existent yet by faith it is made as evident and certaine to the faithfull as if this tragedy was now acting before their eyes as the Apostle speaketh p Heb. 11. 9. 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 The reasons why the Lord is pleased to discover his purpose may be these Reas 1 First To grace his people that the world may see that howsoever they account them as the worst of men and the off-scowring of all things q 2 Cor. 4. 13 yet they are privy counsellers to the great King and he reveales arcana imperii his secrets to them r Psal 25. 14 Reason 2 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 and therfore up to thy Charriot and flye for shelter s 2 King 18. 4 Reas 3 Thirdly That Gods servants might prepare aforehand against the storm either to get shelter from it or else to provide Cordials before to refresh and support them in it Uses This truth First should raise our esteeme of Gods servants Secondly Comfort and encourage them Thirdly Teach all to make a right use of these warnings But the time hastens mee to a second observation namely the Lords manner of taking notice of their sinnes in these two particulars mentioned First his view I have seene this people contemplatus sum or consideravi as Vatab renders it 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 Secondly his censure it is a stiffenecked people Howsoever the Lord be an infinite omniscient essence above time no prius and posterius with him 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 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 whether those be true or these good which I shall propose to you as my second Doctrine Doctr. 2 In judging we ought first to enquire and see and then accordingly determine The like rule we have laid downe by Saint Paul Try all things finde
men for it Indeed this is enough to raise a suspition upon an opinion or practice and to cause a more strict scrutiny and enquiry into it yet this must not sway our judgement but without al regard of the persons for or against indifferently weigh the action judge not according to personall appearances Secondly there is a reall appearance which is the superficies the suprema facies or countenance of a thing Now error is somtimes cryed up in truths apparel and vice in vertues colour as Jacob was blest in Esaus garment b Gen. 27. 27. and sometimes truth is cried downe under an appearance of errour and if not vertue yet a thing in its nature indifferent under an appearance of evill as good Jehosaphat was made at and endangered in wicked Ahabs apparell c 2 Chro. 18. Now indeed a thing indifferent both in its nature and use though not intrinsecally evill yet because it lookes like a sinne and carries the face of evill it ought to be declined Abstaine from all appearance of evill d 1 Thes 5. 22. 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 and so be made necessary in their use 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 setting all appearances personall and reall aside we are to search into the nature of things and to examine them by the rule that so we may give each thing its true estimate and judge righteous judgement 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 The rule to try all opinions and practises by is the Word of God There are indeed divers subordinate rules as 1. The Lawes and legall Commandements of authority personall commandements they impose on us as they are men legall as Magistrates 1 Per. 2. 13. Acts 5. 29. and by these all persons that are under them are to be regulated in their practice so far as they may without disobeying God in his Word 2. The example of Gods people and custome of the Church of God is in some cases a rule to direct us and hath vim legis as Aquin. speaks B. Andr. 1 Cor. 11. 16. 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 not determined in the Word and by it to conclude and determine for or against a thing accordingly A third rule is each mans conscience and to this the Apostle refers 1 Cor. 11. 13. the Corinthians Judge in your selves what is right Now conscience is so farre a rule that if we doe any thing against it we sinne and yet if we be guided by conscience and that erres and leads us from the rule of the Word we sinne too an erring conscience cannot excuse à toto though it doth à tanto though it doth extenuate yet not annihilate a sinne And here we may take notice of a two-fold mistake amongst men Sometimes a groundlesse fancie is taken for conscience and sometimes the bent of the heart and will 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 or at least the heart and will by some engagements is bent and setled that way 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 and goodnesse of these consists in conformity 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 therefore the Prophet Isaiah refers all to this rule to the law to the testimony Isa 8. 20. 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 2. For the qualification of the persons judging they must be transformed and renued in the spirit of their minds their understandings enlightned Rom. 12. 2. and their hearts sanctified or else they can never try and determine what is that good and acceptable will of the Lord. They 1 Cor. 10. 15. 1 Cor. 2. 15. must have gracious and spirituall hearts as well as cleare understandings as the Apostle sheweth And indeed every godly enlightned Christian though not of such intellectuall strength as to be able to judge of all theologicall truths 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 If the eye be dimme dusty or distempered it maketh not a true report of things to the understanding 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 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 Intus existens prohibet alienum if the eye be inflamed it makes the whitest thing seeme red and if the palate be bitter it makes the sweetest thing tast so if a man be prepossest with an opinion he comes like a Jury-man resolved upon his verdict before he heares the cause The second thing is Passion troubled water never represents the true image of a thing 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 and therefore it is said that a gift blinds the eyes of the wise a gift drawes the Exod. 23. 8. heart to the giver and affection works so upon the understanding that it puts out the very eye of judgement and makes even a wise man to thinke he sees that which indeed he doth not Now therefore as when a man would exactly view a thing he wipes his eyes that no dust or water may hinder sight so should it be our care to put away all passion and prejudice that we may judge rightly 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 examine it as Joseph did his brethren very strictly concerning its father that begot it its brethren and associates Gen.
be darkenesse unto them and should rather increase then abate their misery Now at the ver 15. 16. he exhorts them to repentance as the most proper remedy to prevent all doe not proudly despise d Vers 15. 16 the Lords threatning 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 ver 17. e Vers 17. if ye will not heare this but proudly despise this admonition and stand out under the meanes of grace surely though ye be the Lords owne people 2 Chro. 36. 17. yet ye shall be carryed away captives and he speakes in the present-tence to note unto them the certainty of the event that it was as sure to come to passe as if done already 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 and not onely so but they that escape the Sword shall lose their liberties which they did enjoy 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 Another example we have in the 11. of Matthew Capernaum had Matth. 11. 29. 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 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 such effectuall meanes that might have moved even the stony hearted Sodomites if they had beene alive yet such was Capernaums obstinacy that all these Sermons mercies miracles wrought not upon this Citie and therefore saith our Saviour this Citie that by pride and prosperitie is so lifted up shall be brought full low and so as Histories report it was overthrowne of this great Citie nothing there remayning but two or three poore Fishermens Cottages Reas 1 The reasons are two First because obstinacy is the full height of sinne and its full measure First as obstinacy is the greatest aggravation of sinne and maketh our sinnes great in Gods account and most provoking as carrying with it great unthankfulnesse to God contempt of the meanes of grace and of God and of all the good offered to us in the meanes So secondly it causeth a reall increase of sinne the heart like a Castle resisting the Spirits assault upon it in the ordinances corruption within gathers strength the flame of sin if not blowne quite out by the Spirit in the ordinances increaseth accidentally by the blowing of it backe Now all sinne like poyson is of a destructive nature though it not alwayes actually kils through want of measure now when it is growne to the full then it usually destroyes So when the Amorites wickednesse was full the Lord cast them out Gen. 15. 15 Reas 2. A second reason is because it makes a people incorrigible and so brings them into a remedilesse condition 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 and Solomon saith b Prov. 29. 1 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 namely Gods mercy in Christ upon their repentance yet none to the obstinate because he wilfully rejecteth the remedy 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 If obstinacie in sinne provoketh the wrath of God against a people and hastens its ruine then certainly repentance is the proper remedy to appease the wrath of God and save from ruine But this dutie having beene often taught and pressed in this honourable Auditory I shall passe over and proceed to another observation 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 How ever it be the Lord here promiseth not onely to save his person but to raise his house and the like promise upon the like occasion the Lord made unto him Numb 14. 12. Whence wee inferre Numb 14. 12. this proposition 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 so also to preserve every of his servants persons and to recompence their outward losses This generall falleth into three particulars First The Lord will certainly keepe his Church on foot so long as the world endures No sooner had the Lord a thought of destroying this people but he presently resolves upon another for the Lord loves the gates of Sion more then all the dwellings of Jacob a Psal 87. 2. hee delighteth more in his Church then in all other societies and he upholds the world keepes off judgements bestowes many blessings for the Churches sake b Isa 19. 24. if his Church should faile the world would fall to ruine 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 Neither doth it at all times continue the same degree of outward splendours but like the Moone not alwayes alike visible yea sometimes scarse discernible yet still in the heavens and therefore howsoever Satan and his instruments by crueltie and subtiltie endeavour the Churches ruine yet all the power and policie of hell shall never so farre prevaile as utterly to destroy it d Matth. 16. 18. sooner may they pull the Sunne out of the Firmament then the Church out of the world and when the Lord destroyes the rebellious multitude he will not utterly destroy the house of Jacob e Amos 9. 8. Secondly When the Lord destroyes a sinfull nation he will preserve his owne people he will not destroy the righteous with the wicked f Gen. 18. 23 though hee tosseth the people and sifteth them as Wheate in a Sieve though he scattereth the wicked and like dust they are blowne away by the winde of his wrath yet not a
as anon I shall more clearely shew In the meane time consider of another distinction and it runs thus Prayer is to bee considered and is availeable 3. wayes 1. As it is a Petition put up to God and so it availes 3. Distinct via impetrationis by way of impetration 2. As it is an exercise of the soule 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 so it availes via retributionis by way of retribution Indeed the benefits which God bestoweth upon men in reference to their workes whether formally good or materially onely are properly called Gods gifts as comming from him by free donation and are tearmed rewards not properly but onely analogically as being given secundum non propter opera not for but onely according to our workes a Rom. 2. 5. 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 and so it is a naturall 4. Distinct mans meanes Secondly in the spirituall use and so it is a spirituall mans meanes 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 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 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 Flying in the ayre is not a mans meanes of comming to a place that is a Birds meanes but going or riding is a mans meanes spirituall prayer is a holy mans meanes naturall praying is the meanes of a naturall man Indeed the spirituall use of prayer is enjoyned as a dutie which though he cannot performe yet ought he to desire and labour after onely the naturall worke of prayer is required of him as a meanes of procurement of what he wants Now a naturall man though he be not sure to speed yet ought he to waite for God in the way of his judgements a Isay 26. 8. 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 as we may see Ezek. 36. where the Lord having promised justification sanctification and withall divers outward blessings at last hee Ezek. 36. 37. addes Vers 37. Yet I will be sought unto that I may doe it unto them and therefore Daniel 9. c Dan. 4. 13. Hos 5. 4. complaines that they did not so much as pray that they might turne unto God Indeed spirituall prayer is conditio subsequenâ— and followes our conversion but the naturall worke of prayer is conditio antecedens and may and ought to goe before it 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 My answer to that first question I present unto you thus 1. Quest First Prayer considered as a dutie must be performed even of wicked men as being good in it selfe though by accident turned into sinne d Psal 107. 7 and howsoever not being made in faith it cannot please God e Heb. 11. 6. in such sort as holy mens doe 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 a Matth 6. 5. And so Ahabs humiliation and the Ninivites repentance procured a delay of temporall judgements Secondly a wicked mans prayer considered as an exercise of the soule and of some common graces that are in it 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 so making it capable of spirituall and outward blessings But thirdly a wicked mans prayer considered as a petition put up to God we cannot say it will availe by way of impetration 1. Sort. Indeed there are two sorts of wicked men First such as do what they can in breaking off the outward practise of sinne 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 so upon Gods faithfulnesse as being out of Christ and therefore cannot pray with assurance of prevailing 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 Who knoweth what God may doe The Ninivites went upon this ground and it fell out happily the Citie was spared There is a second sort of wicked men that securely live in their 2. Sort. sinnes following the sway of their lusts and continuing in actuall rebellion against him yet in their extremitie doe cry unto the Lord for succour as for these the Lord threatens that though they cryed earnestly to God b Mic. 3. 4. and were frequent in the use of prayer making many prayers c Isay 1. 15 16. yet the Lord will not heare them he will throw away their petitions as being an abomination unto him d Prov. 28 9 For answer to the second question how farre forth the prayer 2. Quest of some may bee availeable for others especially being absent I say 1. Sometimes the thing prayed for is not meerely anothers 1. Case and that in two cases First love may so unite the heart of one to the other that like Hippocrates Twins they laugh and weepe together and sympathize each in others condition that in succouring the one mercy is shewed to both Secondly they may bee sharers in the same ship as Jonah and the passengers with him or as members of the same Commonwealth in a common danger all in the same condition stand or fall togther in this case also hee that prayes against a publique calamitie or for a publique benefit prayes for himselfe as well as for others and so necessarily many reape the fruit of the prayers of some 2. In case the prayer be meerely for others then first by way 2. Case of causation the prayer of some cannot profit others that are absent for in the production of effects there must be betweene the Contactus realis vel virtualis
agent and the object a reall or at least a virtuall closing Nor secondly the prayer of some cannot profit others by way of retribution whether absent or present for every one shall reape the fruite of his owne worke 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 a Luke 18. 5. 7. 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 it being the Lords will that the prayers of his servants should give vent to his mercies that they may flow from God as water from a full spring upon the thirsty ground as also it being the Lords purpose to grace his servants in gratifying great Kings and Kingdomes upon their prayers as hee did Abimelecb upon the prayer of Abraham b Gen. 20. 7. 17. and Pharaoh and his kingdome upon the prayer of Moses c Exod. 8. 28. 29. Now the prayers that are usefull for the saving of a Nation from ruine are of two sorts First the prayers of the Nation it selfe Secondly of Gods owne people for the nation First the prayers of the nation it selfe which also are two-fold first of the representative body of a nation for as the proper acts of those organs which by natures deputation are appointed for performance of those Acts 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 a Totus homo videt c. non totum hominis so the acts of the representative body of a nation not onely acts civill but sacred even their heart breaking and repenting prayers offered up for a nation in the name of the whole and that with their if not actuall yet virtuall consent surely these acts interpretatively are the acts of the nation and therefore in and by them the nation prayeth Secondly the prayers of the essentiall body of a nation when a kingdome in all its parts if not all or the most men in it Vniversally yet generally all sorts of all degrees in all places like the Kingdome of Nineveh upon the preaching of Jonah and command of authoritie b John 3. 5. 6 7. 10. shall be up in prayer fasting weeping reforming and crying unto the Lord there were then great hope of an happy issue because the nation prayeth Now these nationall humiliations and prayers as the Lord prescribes them as meanes to save a nation Isa 22. 12. So have they Isay 22. 12. 2 Chro. 20. Jonah 3. beene alwayes performed with great successe as wee see in the Ninivites Jehoshaphat and others The second sort of prayers availeable for the procurement of a nations safetie are the prayers of Gods own faithfull people for the nation 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 d Ezek. 14. 20. Now their prayers are two wayes considerable either as the petitioners are First dispersed in sundry places Secondly congregated in assemblies First as they are scattered here and there throughout the kingdome and so though divided in place yet as lines from every part of the circumference round about doe all meet in the center and as Starres every where round in the heavens doe meet in their influences and worke strongly on the earth 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 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 for as a bundle of stickes being cast on the fire one sticke sets another a burning untill all 's on a flame and as Saul among the prophets prophesied also a 1 Sam. 19. 23. so in a congregation the zeale of some provokes many and sets their hearts a burning surely the prayers of a Congregation are most prevalent for if the prayer of one righteous man availes much b Jam. 5. 1â— and a three-fold cord not easily broken united strength the joynt prayers of many must needs be much more effectuall 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 c Matth. 18. 19. how much more shall the joynt petition of hundreds of holy men in a Congregation Object But you will object indeed If our Congregations did consist onely of Saints their prayers would be very prevalent but alas it is otherwise with us Answ I answer that it is true that the prayers of such a Congregation is exceeding prevalent And yet we finde Joel 2. and Jona 3. that in a time of publike danger they should gather a Congregation Joel 2. 15 16. and call an Assembly of all sorts and ages yea sucking children not Jon. 3. 5. 7. excluded to seeke the Lord and at Ninive we finde that even the brute creatures did beare a part in the Fast For howsoever as hath beene shewed onely Gods servants can ground their hopes upon a promise 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 Yea brute creatures and poore babes that cannot put up a formall prayer yet their moane and cry 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 Jon. 4. 11. twenty thousand infants of Ninive yea of the cattle did much move the Lord to pitie From this Doctrine we may inferre two corollaries First when the Lord intends to save a Nation he drawes up Corol. 1. the hearts at least of his owne people to seeke it as when he intends a shower to the earth he drawes up the vapours and fils his bottles 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 but draweth out their hearts in the actuall performance of Ier. 29. 10. 12 13 14. the duty 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 then he caused the earnest prayers of his people to fall in as the meanes to effect it then saith the text shall they pray and cry