The Shield of Righteousness, Part 14
VER. 15. He ſhall call vponupon me, &c.
BEfore it was ſaid that he who loued the Lord with faith, and knew him by his teſtimonies and word, ſhould be deliuered: it is (now further added, that he, that wil obtaine ſo great fauour, muſt keepe the path of the meanes vntounto it; and call in prayer, if he will be anſwered by deliuerance. But this muſt not bee eueryevery kinde of prayer, as appeareth by the ioyning together the ſentences, but that prayer, or ſtrong cry of the heart in prayer, that is ioyned with knowledge, and ſtandeth in louelove: that is, he that will pray with hope, muſt both know the Lord, confeſſing his goodneſſe; and louelove him with relying on his truth. For, in the law, the blind and lame were reiected, Mal. 1.8. So now, the blind ſacrifice of ignorant prayers, and the lame of praying weakely, and without the affection of confidence in God, are no reaſonable ſeruice of him? Gods children ſpeake with vehemency, ſaying, Abba Father, or twice father; and not ſoftly, as afraid, but loude with aſſurance; for they cry, Abba Father, Rom. 8.15. knowing that what God hath pledged to them by his promiſe, he will not violate. Alſo, they pray with vnderſtanding: knowing that all that pray not with knowledge, pray with loſſe For, they cannot watch the ſucceſſe of their prayers, nor tell how they ſpeed, not knowing what they prayed for And without this experience who can bee thankefull? and without thankefulneſſe, what can the hope be, but loſſe? H… that is not thankfull for an old good turne, looſeth a new: and therefore prayers in a tongue that men vnderſtand not (ſuch as the prayers of the ignorant in times of Pop…ry were) are prayers of hinderance, not of comfort, or profit.
The Doctrine (therefore) that ariſeth from this context is; they Doct. 1 that will pray aright, and with good aſſurance, muſt know God, and louelove him. But I paſſe it, as not being in the Text, and becauſe inough hath been ſpoken of it already. That which theſe words directly aime at is; that they they that will be deliuered muſt vſe prayer the meane of deliuerance. And this Prayer is a calling vponupon God, to wit in Chriſt: darkely then, plainely now: then to come, now come and glorified: which is ſeene in foure things; as ſupplications, prayers, interceſſions, and giuing of thankes. 1 Tim. 2.1. By ſupplication is meant that kinde of prayer, or thing in prayer, whereby we craue the turning away of euill things from vsus. Prayer, or obſecration is, that wherein wee deſire all good things neceſſarie for vsus. Interceſſion, that, by which wee pray louingly for our friends, and charitably for our enemies: and giuing of thankes that, which vponupon the receit of a fauour, goeth, with praiſe in our prayers, to him that gaue it. Now, he that wil ſee the ſaluation of God, muſt do all this. In all theſe, he muſt talke with God as did M…ſes: and hee may talke with him, as with a friend bringing good affections to the words of his prayer. In the 50. Pſalme, and 15. verſe God promiſed deliuerance to his children in the day of their trouble: but with the condition of Prayer, as here; Call vponupon me; as if he had ſaid; if ye will hauehave my helpe, or, if ye will hauehave me to helpe you, pray. So, Chriſt our Sauiour, promiſing eaſe, that is, deliuerance, to all, who, for his ſake, are laden with troubles, and labour of wrongs; bids them to come to him, as if hee had bidden them to call vponupon him, if they will be caſed, Math. 11.28. And the Lord will be found, but it is of thoſe that ſeeke him with prayer, Math. 7.7. Iehoſhaphat ſo ſought him, and found his helpe againſt the children of Ammon, and Moab, and Mount Seir, 2. Chron. 20.10.22, 23, 24. And, Salomon, in the Dedication of the Temple, deſireth God to incline to his people in their diſtreſſe; that is, when in perill and terrour, they confeſſe their ſinnes, and make their ſupplications to him, his prayer is that hee would deliuer them: but it is with condition, as before, 1. King. 10.31.33.35, 38, &c. For, there is no ſuch meanes of acceſſe to God as prayer; neither doth he anſwer, out of the heauen, to any thing that we preferre to him, ſo directly, as to prayer, and he delighteth in the ſoule of his ſacrifice more then in all burnt-offerings. If the great waters burſt in, it is prayer that muſt caſt vp a bank of ſtop vntounto them, Pſa. 32.6. Many times God deliuereth without prayer; (which ſhould make vsus more thankefull, but not leſſe diligent to vſe the exerciſe hereafter) but prayer is Gods owne ordinance, that bindeth him to deliuer vsus. By it, he giueth vsus his earneſt, or ſomewhat in hand to confirme vntounto vsus the light of his ſaluation in this mid-vale of darkneſſe. By it wee hauehave a ſanctified right to the creatures, 1. Tim. 4.5. By it we receiue the key that opens Gods treaſures, and puls downe his mercies vponupon vsus. Math. 7.7. By it we come into the Preſence, and hauehave ſpeech with him that is greater then all Princes, Gen. 18.22, 23, 24, &c. By it, if God bee ready to ſtrike, wee hold him backe, as it were, that he cannot execute his iudgements, Exod. 32.10. and by it, we confeſſe that we receiue and ſeeke all good things at Gods hands, running to him in our wants, and reioycing in him for our welfare. If (then) wee looke to be deliuered in trouble: in trouble, wee muſt pray to the Lord our deliuerer. The reaſons.
Reaſon 1 God looketh when deliuerance commeth, that wee both acknowledge him to be the giuer, and thanke him for the benefit: which we cannot doe but by prayer. For ſo, in obſecration wee ſeeke vntounto God, and in thankeſgiuing praiſe him. Wee goe out of our ſelues for helpe to him; and being holpen, we ſay: Not vntounto vsus (Lord) not vntounto vsus, but to thy Name be glory, Pſal. 1 15.1.
Secondly, it is of the Commandement and Ordinance of God that we ſhould pray, that is, call on him in our troubles, Mat. 6.9. And what good Chriſtian will not make conſcience of Gods Commandements to keepe them, and Ordinances to doe them? we make conſcience (or ſhould) of killing and ſtealing, becauſe the Law ſaith, Thou ſhalt not kill, Thou ſhalt not ſteale. So it is Gods Commandement that we pray in our troubles: and ſhall we be troubled, and not call vponupon God; that is, pray vntounto him, as we are commanded?
Thirdly, prayer is a part of his ſeruice, Pſal. 50.23. and the Reaſon 3 wicked that doe him no ſeruice, are ſaid not to pray, Pſal. 14.4. Now, is prayer a part of his ſeruice, and ſhall wee refuſe in our troubles to ſerue him? that is, in them, to pray vntounto him, and to call vponupon his Name? And as it is a part of his ſeruice; ſo it is a meane of our ſaluation, Ioel 2.32. I ſay then: deſire we to be ſaued? or if we long not to be damned, let vsus pray.
Fourthly, a benefit is worth the asking, and we make ſuite to Reaſon 4 thoſe that can doe vsus pleaſure. Is not deliuerance in troubles, a benefit? and ſhall wee thinke much to aske it? or doe wee make ſuch ſuit for a worldly pleaſure, and ſhall we giuegive no attendance about his Courts, that giueth vsus the pleaſures that are for euer?
An admonition (therefore) to be frequent in this duty which Vſe 1 ſo much concernes vsus, and brings ſo much good vntounto vsus. It is the tower of the faithfull, and in all aduerſities, the godly flie vntounto it: It is Gods ſeale vponupon our hearts, Cant. 6.8. and the earneſt of his Spirit, left in our hands, 2. Cor. 1.22. for which we read in Zacharie; of a Spirit of grace, and ſupplications, Zach. 12.10. from it atiſeth that friendly exchange that is betweene God and vsus; wee ſending vp ou prayers to him, and hee ſending downe his bleſſings to vsus. It maketh the righteous in calamitie, to goe vponupon other feet, then the feet of Daniels image, which were partly clay, partly yron, Dan. 2.33. for, they walke not ſtaggeringly vponupon their doubts, but vponupon faſt ground; knowing that hee is faithfull that hath promiſed. Nay, if they be to fight for life and death, being cunning at this weapon of prayer; they neither care for the deuils malice, nor diſtruſt Gods louing kindnes; but (then) beleeue moſt, when they ſee leaſt, and ſhew greateſt courage, when there is greateſt cauſe. In a danger (otherwiſe incurable) and when worldly wiſe men know not what to doe, and when all their cunning is gone: the godly (that giuegive themſelues to prayer,) know both what to doe, and where to finde ſuccour: for, they continue calling vponupon God, till thoſe raging and vntamed floods of trouble be gone, and God ſend deliuerance from his holy habitation in heauen.
Ʋſe 2 A terrour to thoſe, who neither ſpeake to God for bleſsings, not runne to him in trouble. Such, beſide the brand of Atheiſme that they beare in their mouthes, full of the diſhonour of God, and emptie of his reuerence, hauehave no promiſe to be deliuered out of any aduerſitie, and ſtand in ſtate of damnation with all that call not vponupon God. They cannot ſay with the three children of God in the fierie ouen; Our God whom we ſerue, will deliuer vsus, Dan. 3.17. but the God whom wee neuer ſerued; and therefore cannot in iuſtice deliuer vsus, but ſuffer vsus rather to periſh in that flame, that burneth vp the vngodly, as droſſe. And ſince a confeſſion that there is a God ſtandeth not without a prayer of confeſsion due vntounto him: they denying the one, how can they but be deniers of the other? And denying God, how can they with comfort looke for the ſaluation of God? Let them conſider this, who neither at home, nor in the aſſembly, once a weeke, call vponupon God: or if their lips goe, their heart is not in the buſineſſe of prayer. Some cannot pray, but in the Church: and ſome will not pray when they are at Church: what difference betweene ſuch, and deniers of God? One ſort ſalutes him not at all, and the other with lippes, without a heart. Further, if God ſhould againe ſend ſome contagious death and mortalitie among vsus: what good could theſe vnprofitable limbes in the Church doe, for the remoouing of it? what is the King and his throne better (I am ſure much worſe) for them? for though they cannot, not care not to eſtabliſh it by their prayers, they can weaken it by their finnes: and ſend againe for the Peſtilence; though, when it is come, they can neither helpe to cure it, while it rageth, nor the skarre of miſery and deſolations that it leaueth behind it in particular places, and in the common ſtate, when it is gone. And now, that the bloodie Eſau: of Rome prepare with ſuch crueltie, and numbers to deuoure poore Iacob: what can theſe doe, but ſtrengthen them, & weaken the righteous as they do by horrible Atheiſme? They cannot deliuer themſelues: and (which is worſe) they cannot but draw the Goſpel with vsus (further) into bondage. Let God threaten our harueſt and corne fields with ill weather and forcible tempeſts; what good doe theſe, wanting the key wherewith Elijah ſhut the heauen, and opening it wider and further by their blaſphemies? And, as they doe no good; ſo, as doers of great harme, by prouoking the Lord with their monſtrous villanies, they increaſe the wrath vponupon England. Nehem. 13.18.
But (further) the Lord (ſpeaking of the righteous) ſaith; Hee ſhall call vponupon me, that is, hee ſhall goe to no other for helpe in trouble. Which was the practiſe of the Fathers in the old Teſtament, Doct. 2 and teacheth; that God onelyonly is to be prayed vntounto.
For God ſo commanded, Pſal. 50.15. and the godly, yea eueryevery Reaſon 1 one that is godly muſt ſo doe, Pſal. 32.6. So, Pſal. 34.6. The poore man cryed, and the Lord, that is, he to whom hee cryed, heard him, and ſaued him out of his troubles, Thus did good Iehoſaphat, and the chiefe of Iudah with him: for his eyes and theirs, were to God onelyonly; not to Abraham, or any Saint departed. 2. Chron. 20.12. And in the New Teſtament, Chriſt directs vsus by forme, Math. 6.9. and charges vsus by precept, Mat. 11.28. to come to no other then to God, not to him otherwiſe, then as God. The reaſons.
For our approach to any other, then to him that is God, there is not either in the old or new Teſtament any commandement, or practice: and the prayer taught by Chriſt, (the moſt perfect and beſt that euer was taught) doth proue as much.
Secondly, the obiect of our faith muſt bee the ſubiect of our Reaſon 2 prayers, Rom. 10.14. That is, to him onelyonly we muſt pray, in whom onelyonly we beleeue. But this is no other then God.
Thirdly, none can helpe as God can; and none can where hee Reaſon 3 will not. And therefore he onelyonly and none but he, that is none but he that is God, is to be prayed vntounto. Or▪ from God alone come all the meanes of our deliuerance, the wiſe vſing of them, the ſucceſſe and bleſſing vponupon them: therefore to him onelyonly muſt we go for them, by prayer.
Fourthly, Chriſt hath put the matter out of queſtion, who ſaith, Reaſon 4 in one of his anſwers to the Tempter: Thou ſhalt worſhip the Lord thy God and him onelyonly ſhalt thou ſerue, Math. 4.10. Out of which anſwer, I reaſon thus: Prayer is a ſeruice and worthy of God: but we muſt worſhip and ſerue God onelyonly; and therefore pray to him onelyonly.
It taxeth Popiſh Liturgies, Ʋſe. and formes of Prayer to Saints departed.
Exceptio 1. But they ſay, (that ſo call vponupon the Saints) that they pray not to them to helpe them, but to ſpeake for them; not to be Sauiours, but Mediators.
Repl. But the Apoſtle tels vsus, that there is one Mediatour (hee ſpeaketh of no mo) and therefore but one (onelyonly) betweene God and Man, 1. Tim. 2.5. giuing inſtance in Chriſt, both God and Man. His meaning is, that God the Father hath made to Chriſt the Sonne a Deed of gift of being that one Mediatour betweene him and vsus: and that eueryevery gift and grant that is made paſſeth in his name; and whatſoeuer is recouered to vsus, pertaining to redemption, is entred in the title and right of him, and giuen to vsus, becauſe we are members of his body, of his fleſh, and of his bones, Epheſ. 5.30. This being the Apoſtles meaning touching that one Mediator, who is Chriſt: to entitle other Mediators to his office, is a point of forgery; and point that argueth all Papiſts of a great offence againſt the chiefe roialties of that only ſufficient & moſt mild Mediator between God & vsus, the God & man Chriſt Ieſus. Beſides; he that will take vponupon him to be Mediator, that is, in this manner, to be Spokeſman betweene God and vsus: muſt be (perfectly) able to ſaue all them that come to God by him, Heb. 7.25. but what creature (bee it the mother of Chriſt, though, otherwiſe, a moſt bleſſed woman; be it (I ſay againe) the Mother of Chriſt, or any other that hauehave died in Chriſt, or for him) is able to ſaue a ſoule? and, if not able to ſaue a ſoule, then not allowed to be Mediatour for it.
Exceptio 2. But they further ſay: Saints are Mediatours of interceſſion; and Chriſt, and he (only) the Mediatour of redemption.
Repl. But this anſwer is no other then that which was confuted before: and, it is a diſtinction without a difference; like to that anſwer of the Phyſitians wife (and it was a wiſe one:) pepper is hot in operation,Biſhop I…-will againſt Har-ding. and cold in working: as if operation and working were two things: So (here) mediation and interceſſion (but one thing & two names) are made diuers, that differ not: for, what difference betweene a Mediatour, and Interceſſour? Is not a Mediator, one that laboureth betweene partie and partie? and is not an Interceſſor the ſame.
Exceptio 3. But who, that hath offended the Prince, commeth directly into his ſight, and not by ſome way made for him, by his Nobles, or ſome in fauour about him?
Repl. Be it ſo, and be it granted alſo, that wee dare not come to God offended without a Mediator: hauehave we not a Mediator, who (as hath beene ſaid) is able to ſaue all that come to God by him? and what neede we to care for the fauour of Noblemen, or other, when wee are ſure of the Kings eldeſt Sonne, whom the King himſelfe ſo loueth?
Exceptio 4. But it is preſumption in a meane perſon, to come to the Kings eldeſt Sonne without a Mediator?
Repl. It may well be ſo, and want of good manners too, if we ſpeake of earthly Princes and ſuites: but it holdeth not in this queſtion: for, we are inuited to come to Chriſt boldly; and by him to his Father. Now, what preſumption is it to doe as wee are commanded? was Dauid, were our Fathers, was the Centurion, the Publican, the loſt Sonne preſumptuous? that ſo did, Pſal. 51.1, 2, &c. Mat. 8.5, 6. Luke 15.25. & 18.13, If the Prince ſhall appoint one, by whom, and by no other, we ſhould put vp our petitions to him: ſhould we not doe it by him, and by no other? But God will hauehave vsus to offer our prayers to him by Chriſt: and, ſhall we offer them to him by the Saints? ſhall we doe what he hath not bidden vsus, and ſhall we not doe what hee hath commanded?
Exceptio 5. But the Saints are mercifull.
Repl. Though they were while they liued, and now in glory, be mercifull; that is, generally deſire the good and glorification of their fellow-members: yet where is it written, that they particularly doe this, and ſeuerally for eueryevery member? or, how can the Saints that are in heauen know our neceſſities now? Is not the contrary (rather) plainely teſtiſied by Eſa, where hee ſaith; Abraham is ignorant of vsus, and Iſrael knowes vsus not? Eſay 63.16. or doe the Angels know our thoughts? I am ſure they hauehave no eares, with which they can take our words. And, for their merciemercy though it be great: was euer like affection found in Saint or Angel toward vsus, as was in Chriſt, who diſpenſed with his glory for a while, and laid downe his life for our ſakes? Or, muſt hee bee entreated himſelfe, who is appointed, vnderunder ſcale, by his Father, to make interceſſion for vsus? The High-Prieſt vnderunder the Law, was the figure of our mercifull High-Prieſt in the Goſpell: but, when was euer Mediator made by the people vntounto him? or any ioyned with him? or any meanes vſed to appeaſe him? And ſhall not the figure and truth agree? but I leaue the further debating of theſe points to thoſe that write purpoſely of them: and pray all thoſe that hauehave receiued the louelove of the Truth, in this matter to enter their ſuites in a right title, that is by Chriſt onelyonly, and not amiſſe, with the mowles and Backes of Rome, by Angels and Saints. So much for the duty; the promiſes follow.
And I will anſwer him.
IF we call, God will anſwer; if wee pray, that is, pray as wee ſhould, he will heare preſently, and thorowly, as with both eares: when we crie, as men in danger, he will bee with vsus, and our helper at hand: which cannot be but a great ſpur e of incouragement to prayer, and to prayer that goeth not out of fained lippes. To heare (then) in this place, as in many other places and Texts of holy Scripture, is to heare with fauour; and readily, with an open eare.
Doct. 1 And this teacheth, that if we be not heard in our prayers, the fault is in our ſelues; for, there is (alway) a readineſſe in God to heare vsus. When a righteous man crieth, the Lords eares are open vntounto him; Pſal. 34.15. and his hand is neere, to ſaue him, verſe 18 the like in Pſal. 145 18. againe, they that are ſaued, that is, deliuered from dangers by their prayers, are heard when they pray: but whoſoeuer calleth on the name of the Lord, that is, truly worſhippeth him by his word, is ſo ſaued, and ſo heard, Ioel 2.32. let ſuch an one but call, he is anſwered; and pray in diſtreſſe, and he ſhall be deliuered: for, God is rich vntounto all, or a hearer of all, that (ſo.) call on him, Rom. 10.12. that is, he ſhall not onelyonly auoide the wrath that is threatned; but, (as an ouer-plus) enioy the merits that come. So Noah and Lot, calling vponupon God, were not onelyonly deliuered from the ſtormes, of their time, but receiued great bleſſings. And, Dauid that was deliuered from Saul, was made next King to Saul. In times of perſecution, when the Sunne became blacke as a pot, and the heauen of the Church was couered in ſhowres of blood; Chriſtians were not onelyonly (many of them) pulled out of the fires of thoſe Sodom-ages, but had alſo in their priſons and dens, and darke dungeons ſweet hearings, and ioy vnſpeakeable. The Hoſte of Iſrael was ſo diſcomforted vnderunder Ioſua, in the taking of Ai, that it is ſaid the hearts of the people melted away like water, Ioſ. 7.5. The people (no doubt) cryed to the Lord, but he heard them not; the reaſon was: an execrable thing was done in the Hoſte, verſe 11, 12, 13, So, many aske and receiue not, becauſe they aske amiſſe, Iam. 4.3. and Dauid, though alway beloued, was not alway heard when he prayed: the lett was in himſelfe, and no want in God. The reaſons.
Though a kinde father louelove his ſonne dearely and tenderly; yet Reaſon 1 he will refuſe to giuegive him ſomethings that hee asketh: not becauſe he loueth him not, but becauſe the things hee would hauehave, are either not fit for him, or not fitly asked by him. So God, who is moſt ready to heare, and farre ſurpaſſeth all earthly Parents in louelove and tenderneſſe; doth ſometimes turne away, or not heare. It is becauſe his children that (then) call vponupon him, are not ſit to be heard, not becauſe hee is not ready to giuegive or grant what they ſhall neceſſarily and lawfully aske of him.
Secondly, if there ſhould be any vnreadineſſe in God, or let in Reaſon 2 him; it ſhould be becauſe he wanted either will, or power to help vsus. But there is none ſo willing, and who may compare with him for power? The two brazen Pillars of his Temple are: the Lord wil eſtabliſh, and, in him is ſtrength, 1. Kin. 7.21. and theſe two in God, (Iachim, and Boaz in him) cannot be ſund…ed.
Thirdly, experience of times, and examples of perſons, whom Reaſon 3 God hath heard (ſo many, and in ſo many troubles.) hauehave ſealed vp, that God is a preſent and ready hearer of his children that call vponupon him.
An inſtruction (therefore) when our prayers returne without Ʋſe 1 ſucceſſe to enter into ourſelues; and (ſo doing) to conſider what corruption in the matter of our prayers, manner of making them, or in vsus that pray, doth deny vsus hearing at Gods hands. It may be there is ſome execrable thing in our minds, vn-put away. It may be the matters we asked, were ſuch, as God hath not promiſed to giuegive, or did deferre to giuegive at that time, for cauſes and purpoſes beſt knowne to himſelfe. It may bee that our manner of asking was naught; deſiring our deliuerance more greedily then his gloric, and outward things more earneſtly then his kingdome. And, in this ſearch let vsus imitate the wiſ…dome that is often to be found among worldly men. For, if they hauing a ſuit to the King, or ſome Noble man at Court, miſſe of the ſucceſſe and iſſue they hoped for: they beginn to take themſelues aſide in the matter, and to reckon with themſelues in what circumſtance, point, or points they ſailed, that the buſineſſe went againſt them: and, hauing found their ouer-ſight they ſeame by it, to be wiſer againſt another time. So, when in dealing with the Lord, in our prayers, wee finde that our cauſe ſals to the ground, and we are not heard, as we expected: we ſhould reaſon with our ſelues (religiouſly) for what offence, in matter, in manner, or of our perſons, God hath diſmiſſed vsus without hearing, or refuſed vsus in the prayers that we made vntounto him: and hauing found the fault to be as (if we ſeek as we ſhould) we cannot but find to be (all) in our ſelues, & no blame in God; we ſhould further learn to amend that fault, & to beware of all ſuch vntowardly comming to God hereafter.Pſal. 66.18. If we pray in our ſinnes, or (without repentance) in any ſinne, wee muſt not looke to be heard; nor, if we pray without the putting away of wrath, and the leauen of bitterneſſe. If we aske not temporall deliuerances and bleſſings with a reſeruation to Gods will, we muſt looke to be denied; much more, if we aske things that God hath forbidden, as his vengeance vponupon our enemies, their fall, and our riſing by it; we deſerue not onelyonly to be denied, but to be heauily plagued for our prophaneneſſe. And, if we would not be put back with ſhame, when wee put vp our ſupplications to the throne of God, we muſt keepe in with him: at leaſt wee muſt not prouoke his wrath by ſuch a general vnreformedneſſe in tongue, and manners, as raignes at this day. For who, that meanes to obtaine his requeſt at a mans hand, will wilfully prouoke, and diſpleaſe him? Let vsus learne this for our ſelues; that if Peſtilence come, or ſome ſickneſſe contagious, or a dearth euer the land, or ſome other affliction; we may hauehave hope, when they, who (ſinne wilfully) can hauehave no boldnes; and therefore muſt needs deſpaire, or hauehave ſmall comfort in their prayers, when in trouble they call vponupon God.
A comfort to thoſe who labour to take all impediments of Ʋſe 2 hearing out of the way of their prayers by good affections, and a holy life. For they that pray with Faith, and Repentance, neede not to feare, when they cry vntounto God, in the Plague, in the Famine, in oppreſſion by foes, and in other troubles? Sometimes, and for ſome time; God in affliction, may be as one that heareth not, yet his eyes behold: and his eyes may be as eyes of one that ſeeth not, yet his eye-liddes conſider, Pſal. 11.4. that is, the godly in trouble, may think him abſolutely gone from their help, and that he is deafe in heauen at their prayers: but when he winketh at the wayes of thoſe that vexe them, he ſleepes not in them; neither, when he takes day with his afflicted, and puts them to a new-hearing, doth hee forſake their cauſe or them in aduerſitie; but onelyonly taries the time, when he ſhall ſee it beſt, who (onelyonly) knoweth when it is beſt and fitteſt for their deliuerance. Gods eyes are not ſo ſhut at any time, but hee ſees vnderunder them what is done in the earth: and when euill is deuiſed againſt the righteous, the bright eye of the Lord is vponupon the firſt thought, and imagination thereof. It doth not (preſently) ſeeme ſo to vsus, becauſe he takes leaſure and reſpite to bring things to light: but whatſoeuer we think or iudge to the contrary, ſo it is. And this,dThe Biſhop of London D. King in a Sermon preached the 5. of Nouember. 1608. at VVhite-hall. The "ſometimes Reuerend Father of this Church, and Right-worthy" trumpet of the Goſpel, hath iuſtified plainly & cleerely in Gods" ſeuere watch ouer the Powder-traitors, ſaying: That he went" with them in the whole courſe thereof: that he ſaw them, when" they trudged to Doway, and gadded to Spaine, and marked the" hiſſing of the Bee of Egypt to the Flie of Aſhur: and noted all" the intelligence that paſſed betweene the Leiger Ieſuit in England," and the Leigers of Flanders and Spaine: yet he bewrayed" nothing of this at firſt, but ſate as with his eyes ſhut, & let them" runne on, till they had runne themſelues to perdition. After, he" ſhewed that hee ſlept not in ſo great danger toward vsus; but brought all to light, and what the wicked had done; which hee manifeſted by their own confeſſions, and by publike example, as vponupon an hie Stage. So when he ſeemeth furtheſt from hearing, he heareth the very ſilence of his ſeruants prayers, Exod. 14.15. Pſal. 55.17. And therefore the comfort of the righteous abideth firme; which is, that when they call they ſhall be anſwered, firſt or laſt, and alway in due time. So wee hauehave ſpoken of one of the promiſes, another followeth, which is of deliuerance; but otherwiſe then hath beene ſpoken of.
I will be with him in trouble, I will deliuer him.
BEfore, we heard of deliuerance: but (here) it is promiſed, in a ſtrange manner, to the righteous: and that is; that God will (as it were) put himſelfe into their troubles, to make himſelfe a partie in them: and (ſo) bee their deliuerer: for, by his being with them, is not meant (onelyonly) his being ſo by an infinite Eſſence, and generall prouidence; (for ſo hee filleth all things, and is with all his creatures;) but his being with them in a more ſpeciall manner, and more particularly, by his Spirit of promiſe and comfort in their troubles: it being certaine, that the ſoules of the righteous ſometimes eat, and drinke, and feaſt with Chriſt; and at other times crie much, and aske many watchmen for him, before they can finde him, Cant. 5.5, 6, 7, 8. The meaning (therefore) is: that God will aſſoone be foiled (himſelfe) by the trouble of the righteous, as ſuffer his children to periſh in them.
From whence we learne, Doct. that the godly hauehave the Lord (alwaies) a preſent deliuerer in great troubles. They ſhall wade through many afflictions: but, when they begin to ſinke, his hand is ready to ſaue them, Mat. 14.30.31. Pſal. 89.19. Hee is alwayes preſent with his Church, but more familiarly, in great troubles: as a good father is alwayes affected to his childe; but more tenderly, in ſome grieuous ſickeneſſe. And as a King doth ſhew a more louing countenance to his houſhold ſeruants at one time then at another; (ſometimes) frowning, and (ſometimes) ſmiling vponupon them: ſo the King of all the kingdomes of the earth, doth not (euer) alike graciouſly ſhew himſelfe to his deareſt people, (though he be neuer from them, more then the King from Court;) but ſometimes in the ſmiles of his mercy and ſometimes, frowningly in diſpleaſure, hee lookes vponupon them. Yet, howſoeuer mortall Princes may change their fauours; God will neuer leaue his children. The Prophet Dauid ſet the Lord alway before him; Pſal. 16.8. that is, committed his wayes in all matters to him, or made him Arbiter of his pathes: and his reaſon was; he was at his right hand, or his readie hand, who alway hedged him in with his power againſt preſent euils and dangers to come. When they that were humbled for their rebellion againſt the words of the Lord, cryed with faith to him in their affliction; they were inſtantly deliuered from their diſtreſſe, Pſal. 107.12, 13. God was within call, and ſo neare, that if they had, in that caſe, but ſighed to him, which is a leſſer matter then to cry; hee could not but hauehave heard, of whom the Prophet ſaith: My ſighing is not hid from thee, Pſal. 38.9. And when the three ſeruants of God were in the fierie furnace, God was with them in it to preſerue them; Dan. 3.25. and in the Kings heart to bring them foorth: for, the King ſpake and ſaid; Shadrach, Meſhak, and Abednego, the ſeruants of the high God, goe foorth, and come hither, Verſe 26. Thus God, as a partner in ſort, communicateth with the righteous in their troubles, being at hand to ſaue them from all aduerſitie: The Reaſons.
Where God is ſaid to be with them in trouble, Reaſon. it is ſpoken of God in Chriſt; who by that ſpirituall vnion that is betweene him the Head, and them his Bodie, is ſaid to be afflicted, when they are in affliction, Zach. 2.8. Acts 9.4.5. Zach. 12.10.
Secondly, when ſuch are in trouble; he remembreth that they Reaſon 2 are his children whom he cannot forſake; and his weake children, whom if he forſake, he ſhould leaue to perdition in their ſlipperie wayes. And if the childes trouble be his fathers croſſe: how can we be in trouble, and God (our Father) not troubled? Pſal. 27.10. Eſa. 49.15.
Thirdly, the contrary would too much diſcomfort his people, Reaſon 3 and comfort his peoples enemies: but God will not doe ſo; who will not break the bruiſed reed, Eſa. 42.33. That is, further grieue thoſe, that are much afflicted already.
A reproofe of the fearefull in religion; who dare not be ſeene Ʋſe 1 in a good cauſe, though their conſcience ſubſcribe vntounto it; leſt they ſhould purchaſe trouble, and get enemies for their forwardneſſe that way. Therefore, that will not goe downe with them, that will not go downe the narrow throat of the ſtate and times, in which they liue, Acts 18.17. But, what if thou be troubled for thy well guided conſcience in good matters? hath not God promiſed his preſence in ſuch troubles? or, will hee promiſe to be in place, and faile thee? and, if hee come to thy helpe; is not his goodneſſe infinitely greater then mans malice, and his arme ſtronger to ſaue, then mans to deſtroy? Many (whom I cannot call ill men) are vnreaſonably afraid, when God ſendeth the Plague of Peſtilence, or a plague of raine and waters: but who hath power in theſe Plagues? and who hath promiſed to the righteous, his comfortable preſence in them? Therefore, put truſt in God, walke with him in thy good life, and ſhrinke not from his Commandements: and if Peſtilence come, feare it not; for if …ou miſcarrie in it, God will miſcarrie with thee: and, if a Famine pinch the land, care not for it; for thou ſhalt bee fed, or God will want power to feed thee, Pſal. 37.3.
Ʋſe 2 A comfort to the righteous; ſeeing that they are not ſingled out, or expoſed in troubles, but hauehave God in company, in all that they ſuffer, ſuffering for his ſake, or by his will. Such hauehave no cauſe to feare; but rather they, who in wronging them, prouoke that God to his face, who will put vp no contempt at any mans hands, & loſeth the collar of Kings Iob 12.18. He hath builded his houſe ſtrong, as vponupon ſeuen Pillars, Prou. 9.1. that is, the godly whom the wicked would pull downe, are ſurely and ſtrongly founded in his prouidence, and ſo ſafely kept in his hand, that none can pluck them from thence, Iob 10.29. And as the righteous ſhall moſt certainly be deliuered; ſo, all that vexe them ſhall periſh: for, looke what ſafety is to this houſe, and them that be in it: the like perill is to this houſ's enemies, and all that come againſt it; God being, as a wall of defence about his people, ſo a wall of fire againſt all that moleſt them, Zach. 2.5. When the Diſciples were in the ſhip, there was a great tempeſt in the Sea: but, Chriſt being with them in the tempeſt and ſhip, immediately there followed a great calme, Math. 8.26. So, whatſoeuer tempeſts or ſeas of trouble come, as long as Chriſt is with vsus in them, wee need not deſpaire of any calme of deliuerance, be it from Famine, Peſtilence, the ſword of the enemy, or any other noiſome Plague: I ſay ſo long as Chriſt is with vsus, and we deuoutly with him in the ſhip of our Church-aſſemblies; calling vponupon him, and doing reuerence to his name. But let vsus be ſure, as he is with vsus in trouble, ſo to be with him by faith and holineſſe, in all our troubles: he to deliuer vsus, we to ſerue him.
This ſheweth, that the beſt ſhall hauehave troubles, yea great troubles: Ʋſe 3 for, here a promiſe is made to the righteous of deliuerance in troubles, not of freedome from them. Many, and great, many times, are the troubles of the righteous, ſaith Dauid, Pſal. 34.19. And how can they but feele trouble, that hauehave many troubles? Now, what Dauid ſaid, that ſame ſaid Dauids Lord: for Chriſt, ſpeaking to, and of his, ſaid: in the world yee ſhall hauehave afflictions, Ioh. 16.33. as if he had ſaid: this world is a ſea; and they whom my Father hath giuen me out of the world, Ioh. 17.6. are as ſo many ſloting Barkes or Boats, toſſed vponupon huge waues of trouble, hauing windes and ſea againſt them, till they put into harbour: or, there is no end of troubles, till ye enter into the reſt of God. Alſo, this that Chriſt ſaid, ſaith the faithfull witneſſe of Chriſt, Saint Paul, All that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution, 2. Tim. 3.12. he ſaith, all, excepting none. And, if we ſhall but point to the opening of the fiſt ſeale, and, in the vnſealing of that myſteſterie, take a ſhort view of the infinite number of the ſoules of them that were killed for the word of God; and which (therefore) lye behinde the Altar, crying night and day to God, with the voice of the blood of Abel, that hee would require all that blood at their hands that ſhed it;, Apoc. 6.9, 10. how can wee be ignorant, that it hath (alwayes) been the portion and lot of thoſe, that truely loued God, through much tribulation to enter into his Kingdome? Act. 14.22. If (therefore) being profeſſors of the truth, we hauehave not ſuffered ſome troubles and rubs for the ſame; it is not ſealed vntounto vsus, that we are right profeſſors; and our profeſſion is but as a Deed vnſubſcribed. For, true godlineſſe draweth troubles to it, as the loadſtone doth iron: and it is not poſſible (in theſe dayes) ſincerely, and with good conſcience to ſerue the Lord without ſome affliction. The Apoſtle, or Chriſt by him ſaith of the Church of Epheſius (when ſhe was ſomething worth:) I know thy labour, and patience, and other workes: as if he had ſaid, that (when ſhee was at the beſt) ſhe had great matter offered for her labour and patience,Apoc. 2.2.3. and other vertues by the things ſhe ſuffered for his name and teſtimonie. And (to conclude) what part of the world, what age in the world from the blood of Abel to our times, hath not heard of the cruell martyrdomes of Gods Children for the cauſe of goodneſſe, and of the true ſeruice of God? All which ſhew plainely that the beſt and godlieſt in all times, hauehave been vnderunder the rod and ſcourge of troubles for their Zeale in good things. The ſlaughters in Spain and Italy (the two chiefe ſeates of the bloody inquiſition:) the huge fires of England, France, and Flanders, into which they caſt ſuch multitudes of thoſe that would not fal down before their golden image, Dan. 3. 10, 11. doe proclaime to all the world how great and many troubles hauehave followed goodneſſe of late yeares, beſides the times of the Emperours,In the ten firſt perſecutions. which our Church-ſtories hauehave left (all) wading in blood. The third promiſe followeth.
And honour *Or, glorifie him, &, make him glorious.him.
THis is the third promiſe, which is not (ſimply) of deliuerance, but of deliuerance with honour. And ſo, by an increaſe, more is promiſed, in theſe words, then before to the righteous: which is, that God will not onelyonly deliuer them, but gloriouſly doe it, in their greateſt troubles; and, in an ouerplus of his fauour, (after) raiſe them to honour, as he did Ioſeph, Iob, Dauid, Daniel, and others. And therefore, where the Lord ſaith, I will honour him; it is as much as if he had ſaid, I will alway deliuer him, and ſometimes ſet him in the chaire of honour. This may well be the Lords meaning in this third thing promiſed to the righteous. For, all that are deliuered, are not ſo preferred: it is inough that ſome are, and it is certaine that they that are not; that is, that hauehave not theſe glories temporall, ſhall yet receiue (when they hauehave ſerued their time) glory euerlaſting. The words deliuer the Doctrine plainely.
Doct. 1 I will honour him ſaith the Lord:) Now, if it be God that muſt giuegive honour, or bring to honour; we learne that outward honour is Gods bleſſing, and the gift of God. It is he that raiſeth the poore out of the duſt (of baſeneſſe;) and he that lifteth vp the begger from the dunghill (of contempt) to the ſeat of glory, ſaith Annah in her thankefull ſong, 1. Sam. 2.8. And Salomon Gods owne King, tels vsus, who ſet him in the throne of his Father Dauid; where he confeſſeth that Kings are ſet in the chaire of ſoueraigntie by God. By me (ſaith he) meaning God, who is there made ſpeaker; Kings raigne, Pro. 8.15. that is, ſit on their thrones or benches. And by my power and gift, or (as it is in the Text) by me Princes rule and Nobles, and all the Iudges of the earth: that is, not onelyonly the ſcueraigne but ſubordinate authoritie is from mee, and by my purpoſe and will. Dauid ſpeaketh plainely in another Pſalme, telling vsus, that to come to preferment, is neither from the Eaſt, nor from the Weſt, nor yet from the South: that is, from none of the quarters of the world, but from God, that made it, Pſal. 75.6. For, it followeth in the next Verſe, but God is the Iudge, or, God the Iudge doth diſpoſe the riſings of men, who putteth downe one, and ſetteth vp another, Verſe 7, that is, barreth from honour, or bringeth to glory. The bleſſed mother of our Sauiour hath a like ſaying in her Song, making the Lord the putter downe of one, and the exalter of another, Luke 1.52. And though a man bee borne to honour: yet it is from God, both that he is borne, and that he is borne Noble. If he (after) adorne his high place with a good life, God, for his ſingular good, hath aduanced him: but if hee proue wicked, as Saul, he is not exalted with fauour; & it is but for the greater fall of the houſe, that it is builded ſo high, Mat. 7.27. Eaſier had the iudgement of that perſon beene, if he had beene but a ſhrub in the Common-Wealth then, being a Cedar in it, to hauehave had ſo terrible a downfall. It is certain (therefore) that God is the author of Nobilitie and Soucraignty. The reaſons:
In themſelues, they be great bleſſings: but, all bleſſings, great, Reaſon 1 and other are from God, Iames 1 17.
Secondly, Kings, and Princes, and Nobles, are names of order: Reaſon 2 and therefore come from the God of order.
Thirdly, God that made the heauen, made the different orders Reaſon 3 that are in heauen; that is, in theaColoſ. 1.16. Angels, andb1 Cor. 15.41. Starres of heauen: and therefore that God that made the earth, made the Nobles and Princes of the earth: for, that which was done in the one, was done in the other, and by the ſame Deitie and power.
An admonition to Nobility and Great ones, to take their honour Ʋſe 1 and riſings thankfully, and as a bleſſing whereof God is Author: not reſting on that which diſcends from man, and ſtands (only) vponupon the clay-feete of Pedigree and Aunceſtors, Dan. 2.33. That they may ſo doe; they muſt labour for that honour which is from God, and to which there is no aſcending, but by ſtaires of his ſcare: for, he is a good Gentleman, and Noble-man of a duplicate page duplicate page good houſe, that adornes his high place with the Ornaments of repentance, and ſanctified life: and though a man be borne to honour; yet not his birth, but his New-birth giueth him his title to it. They that hold their honours otherwiſe, are but vſurpers, not holding them in capite, that is in Chriſt, by ſeruing him. And here it would be remembred, that Nobilitie (though a bleſſing of God) yet is but an vncleane thing (as one wellcMaſter Perki…s on the Creed. ſaith) if they that be borne vntounto it, be not new-borne to Chriſt by holineſſe: and that, noble blood before men, is ſtained blood before the Lord, till the blood of Chriſt ſanctifie it. Neither let the greateſt thinke that God hath lift them vp to pull him downe, that they ſhould ſay: God hath aduanced me, therefore I will doe what I liſt; who ſhould rather ſay: God hath aduanced me that I ſhould honour him, not my ſelfe with my noble parentage: for, ſhall I diſhonour the Lord with his owne gift? or, hauing receiued honour from God, not ſeeke the honour which is of God? let all (therefore) whom God hath ſet vp, labour to get a good intereſt to their noble-birth and places by their new-birth in Chriſt: for, better neuer to hauehave beene borne, or to hauehave beene borne beggers then vnborne to God by regeneration.
Ʋſe 2 But is all honour from God? then, they that receiue their honour (otherwiſe) that is, by practiſing for it, or by riſing to it, but not vponupon the ladder of the meanes by which men may clime (warrantably) to preferment, cannot be ſaid to be honoured by God, but to hauehave honoured themſelues. Such are theeues of Gods honour, and great by vſurpation: holding their honour in a wrong Tenor, and not as the Lords pawne for their honour to come. He that offered to Chriſt the honours of the world, hath giuen them to theſe, Mat. 4.8.9. and they hauehave bowed to him, in all diueliſh practiſes, for a few vaine titles, and a little vaineglorie, which ſhall not credit them, but (one day) turne to their greater ſhame before God and his mighty Angels. The like may bee ſaid of all great Perſons, that honour not God in his word, and righteous Commandements: their honour is not ſealed in heauen, hauing not learned of Chriſt to receiue and giuegive honour, Iohn 8.49.54 they hauehave ſtained their promotion to the pit of hell; and they ſhall receiue the meete recompence of their errour, that is, for their ſhort glorie, ſhame endleſſe.
Againe, is all honour and degrees of place from God? then Ʋſe 3 they ſinne againſt God who, any way, violate theſe in Noble Perſons, and Princes: which (both confuteth all Anabaptiſticall confuſion, and teacheth how iniurious Papiſts are to thoſe whom the Lord will honour: for, they make it an Article of their Faith to ſubmit to Kings no longer, then it ſhall pleaſe the Pope to let them hauehave their honour, or to take it from them by dethronization. But, what hath that Antichriſt to do with the honour which hee neuer gaue, and with the authority which is by the Lords grant onelyonly? for, all authority (and conſequently honour) is of God, Rom. 13.1. chiefly that which is kingly: as all waters come from the ſea, ſpecially the great riuers. Dauid trembled to violate the skirt of Sauls garment. 1 Sam 24.6. theſe prophane the blood of Kings, and touch them as farre as their liues, by their cruell Miniſters; as in the two French Henries. and our Engliſh King Iohn; and thinke they may lawfully, and meritoriouſly ſo doe. And therefore the latedIn his anſwer to certaine ſcandalous Papers. Earle of Saluburie ſaid well, ſpeaking of Rome: that ſhe would play ſo long with the temporall Soueraignety of Kings, that it would bee the glorious worke of Kings to breake downe her walles, and ſtrongeſt defence; and, (let me adde) to burne the Whore with fire. The fourth promiſe followeth.