The Beautify of Magistracy, Part 6 – To the reader 2

The Beautify of Magistracy · Part 6 – To the reader 2

p. 169VERSE 8.

Arise O God, judge thou the earth, for thou shal… inherit all Nations.

IN the first Verse we had the Psalmists Preface; in this last Verse we have his Petitory Conclusion. The Psalmist seeing the gross stupidity of the Judges of those times, how no warnings would work upon them, no complaints stir them, no sense of their mortality affect them: by a sudden Apostrophe he turns himself to God, and betakes himself to his prayers. Arise O God, Iudge thou the earth. Before he spake in the person of God to those Rulers; he leaves them now as desperate and past cure, and betakes himself to God. Arise O God. Where we have, 1. The Substance p. 170of his Suit or matter of his Prayer. viz. that God would arise and judge the earth.Addit … à proprio …. Moller. 2. A Reason drawn from the Dominion and Universal Soveraignty of God over all the world. For thou inheritest all Nations.

Arise, q. d. ….hitherto O Lord, thou hast sate still and concealed thy power, though Justice hath been turned into Wormwood, and Righteousness into Hemlock; now the…e…ore arise O Lord, and take the the Thro…e, rel…eve the oppressed, right the wrong…d, and set all things in order which have been so long in coufusion.Kumah, surge i. e. ad …. Th…s word arise, by an Anthropopathy is given to God, when he exerts and puts forth his power (which seemed to sleep and lie dormant for a time, suffering his people to be afflicted, whilest the wicked flourish) in punishing the wicked, and delivering his people out of trouble. So the word is used, Numb. 10. 35. Iob 31. 14. Psal. 44. 23, 24, & 59. 5. & 68. 1. & 76. 8, 9. Zach. 2. ult.

O God, Elohim, i. e. O thou Creator, Governour, Prince and Judge of all the world (so much the word implies) O thou Absolute, Universal, Supream and Righteous Judge, do thou now arise and Judge these unrighteous Judges of the world.

Iudge thou the earth, i. e. M…ton. Subjecti.the men of the earth. q. d. since Justice is perisht from the earth, and men are so corrupt and careless that they will not do Justice,V…ndica p…ooos …u…us terrae i…colas ab oppressione judicum. Piscator. but abuse their power; do thou therefore O Lord take the power into thine own hand, and excute Justice …or the oppressed and the needy: For thou dost inherit or, thou dost possess all Nations. q, d. All Nations of the world, and amongst the rest these oppressed ones,Haereditare est dominium i… gentes jure …. are thine by a true Right and Inheritance; it concerns thee therefore to take notice of them, and to right them in their wrongs, and not to suffer unrighteous Judges to oppress and slay them at their pleasure,Tinchal, possidebis, haereditabis. Psal. 74. 21. Or, Thou shalt inherit, or thou shalt possess all Nations. q. d. Thou▪ p. 171whether they will or no,Goiim saepe dicitur de gent…bus i…pdelibus & incred…l…. shalt have power over Jews and Gentiles; for thou art Lord Paramount, and the true Possessor of all Nations; they are all within thy Jurisdiction add Dominio; a…d therefore seeing that office belongs to thee, …ke it into thine own hand, and do Justice for thy people: Let no Tyrant take thy right and authority from thee; for thou dost, and for ever shalt possess as thy proper peculiar, all Nations whatsoever.

Question.

But how comes the world to be c…lled Gods Inheritance, when the Church of God is frequently calle… his Portion and his Inheritance? Deut. 32. 9. Psal. 135. 4. Isai. 19. ult. Mal. 3. 17.

Answer.

The answer is ea…e. 1. All the world is Gods Inheritance by right of Creation and perpetual preservation. But his Church is his by right of Redemption and peculiar appropriation to himself.**Eccl…sia vo…atur haereditas Dei & possessio e…us, quia De… dulcis & grata est, sicut unicu… ▪ solet esse d…lc…s & …ucund… …reditas quam possidet. Ravanella. It is his portion and peculiar Treasure above all people: he looks upon all the world but as lumber, dross and refuse in comparison of his people, Ps…l. 119. 119. They are his Jewels, his * Segullah, See more of the word … in Mr. B…ll on the Covenant. p. 103.his s…lect portion, and rich treasure which he values at the highest rate.

Some would make this Verse a Prophesie of the Kingdom of Christ, when all Nations shall be subdued to him, and be given him for his Inheritance▪ according to that Psal. 2. 8. Heb. 1. 2. Rev. 11. 15. But the Prophet speaks not here of Christ, or of the last Judgement, but of the General providence of God, whereby he governs the Kingdoms of the world with the Scepter of righteousness (Gen. 18. 25. Eccles. 3. 17.) defending the good, punishing the bad; preserving Laws, publick Peace, Justice and Order: and though he hath committed the custody of these p. 172to Magistrates who are his Deputies, yet he himself is the chief Judge; and when they neglect their duty, then he appears. The sum of all is this: O Lord, since the iniquity of ung…dly M…gistrates is so exceeding great, not only amongst thy own people, but even through the whole world; righteousness is fled, and justice cannot be found, the righteous are debased, the Vnrighteous exalted, the nocent are countenanced, and the innocent condemned; the ri…h are favoured, and the afflicted trod under foot: therfore do thou Lord arise, bring down the proud, punish the nocent, set free the innocent, rescue the poor and fatherless from the jaws of Tyrannic…l ones; that all the earth may know that thou only art Lord and Supreme Iudge of all the world.

Observation 1.

God sometimes seems to sleep when his people are in trouble. He seems to be careless, and let all run into confusion, as we have seen in this Psalm. Not that God doth indeed sleep or disregard the affictions of his people, for he that keepeth his Israel, doth not so much as slumber, much less sleep, Psal. 121. 4, 5. He hath a special eye upon his people for good, he protects them so, that the Sun shall not hurt them by day, …or the Moon by night, i. e. no time, no thing shall hurt them, neither Sun nor Moon, neither heat nor cold. 2. No part of them shall be hurt, thy soul shall be preserved; thy going out and coming in shall be guided and guarded: these include the whole person of man with all his just undertakings and affairs. Thus are they kept who have the Lord for their keeper; and as if this were not sufficient, he adds Verse 3. He will not suffer thy foot to be moved, i. e. he will not suffer thee or thine to be moved or violently cast down; the power of oppressours shall not prevail over thee; for the power of God sustains thee. Lest any should hurt his Vineyard, he keeps p. 173it night and day, i. e. at all times, Isai. 27. 3. So that to speak properly, there is no passion in God, there is neither rest nor motion in him, but the Scripture speaks of him by an Anthropopathy, according to our apprehension. Thus the Lord is said sometimes to be slack, slow, and delay his coming; and then by our Prayers we must quicken him, Psal. 40. 17. Make no long tarrying O my God, Psal. 74. 1. How long Lord, how long wilt thou forget thy people! Sometimes he seems to forget his Church, and then his people must put him in remembrance, Isai. 62. 7. Ye that are the Lords remembrancers give him no rest. Sometimes he seems to sleep, and then he expects that his people by their prayers should awaken him, as in the Text, Arise Lord. The Lord is a God of great patience, and long suffering; he bears long with the vessels of wrath fitted for destruction, Rom. 9. 22. He bears so long with the wicked till they rage again, and insult, thinking that God approves of their wickedness, Ps…l. 50. 21. He seemed to sleep at Israels troubles 430 years; but at last Pharach and his followers paid for all together in the Sea. The Amorites one would think had been wicked enough to have been destroyed, for they were gross Idolaters, grand oppressors, and notorious for lust; yet God bare some hundred of years with them, tell they were ripe for ruine, Gen. 15. 16. Wo then to all the insulting, blasphemous enemies of Gods people, though God seem for a time to sit still and sleep, letting the wicked oppress the righteous who is better then he, (Hab. 1. 13.) Yet as a man after sleep is refresht; so God will arise like a Gyant refresht with wine, and then his enemies shall be scattered, and those that hate him shall flee before him. As smoke is driven away by a mighty wind, though it seem black and formidable at first; yet it soon vanisheth; and the higher it ascends, the sooner it is scattered; and as wax melteth before the fire, so p. 174shall the wicked perish at the presence of God, (Psal. 68. 1, 2.) If the Lord do once arise, though his enemies be never so many or mighty, yet they are soon scattered. Let the Lord but look upon the Host of the Egyptians through the Pillar of fire, and it troubles and torments them, Exod. 14. 24. Let not then Gods people be despondent, though the Lord make them wait, yea and wait long; though the Vision be yet for an appointed time, yet at the end it shall speak comfort to those that Patiently wait Gods appointed time; and to assure you of this, the promise is doubled and trebled; It shall speak, it will come, it will surely come, it shall not lie, it will not tarry, Hab. 2. 3.

Question.

But when will the L…rd Arise for his people? the harv…st is past, and the Summer is ended, and yet we are not saved?

Answer.

Though God seldom comes at our time;See Ten seasons wherein God will arise for to help his people. Mr. Case his …ast Sermo… on Psal. 68 1, 2. p. 21. Preacht 1644.Ps 68:1Ps 68:2 yet he never fails of his own time; in his due time he will arise and save his people; only do not …imit the Holy One of Israel to your time: for when he sees it is most for his own glory, and his peoples good, he will certainly Arise. He only waits for a fit time to be gratious, Isa. 30. 18. Yet for your better satisfaction, know, That there are two seasons more especially wherein the Lord loves appear to for his people. 1. When the enemy is most high, begins to insult and blaspheme, crying, Where is now their God? he is asleep and cannot save; then their fall is near, Iob. 20 5. Psal. 94. 2, 6. to 23. See more in my Comment. on 2. Tim. 3. 9. p. 182.2 Tim 3:9Violent things last not long. 2. When Gods people are most low, and all seems to make against them; when the enemy seems to carry all before him, and his peoples strength is gone. Now, Now, Now will I arise saith God, Isai. 33. 9, 10. Deut. p. 17532. 36. Cum duplicantur lateres, venit Moses. God lets things come to the Mount, and then he appears, Gen. 22. 14. When his people lie as dry, dead bones, in an hopeless, helpless, fatherless, forlorn condition; then God loves to appear for their help and succour, Ezek. 37. 11. Exod 3. 9. Psal. 12. 5. & 10. 12. & 102. 13. Hos. 14. 3.

Observation 2.

When Gods people are in distr…ss, they must awaken God by their Prayers. So doth the Psalmist here, Arise Lord and Iudge the Earth. When they can have no help on Earth, they must go to Heaven. When the Gods on earth will not right us,R…stat i…er … we must appeal to the God of heaven. It is matter of singular comfort, that when Tyrants cruelly oppress us, and we can have no relief below, yet we have a God to go to who will Vindicate our wrongs, and plead our cause against our enemies: But then we must Awaken the Lord by fervent and importunate Prayer. He seems to rest till he be disquieted by our Prayers. Though he will help us, yet he will be sought of us to do it for us; hence his people so oft cry, Arise Lord and save thy people; and Awake, why sleepest thou? Psal. 3. 7. & 7. 6. & 9. 19. & 17. 13. & 68. 1. Hab. 1. 2, 3. per totum.

Only remember it is not every kind of Prayer that will awaken God; but it must be, 1. The Prayer of a right…oous man, such as Moses, Iob, Samuel, Daniel; who have both imputed and imparted righteousness. He must come in the rayment of Christ his elder Brother; there is no seeing Gods face unle…s we bring him with us. Christ only is the way; there is no coming to the Father but by him. It was death under the Law for any man to offer a Sacrifice himself, though it were never so good; it must be put into the Priests hand, and he must offer it: Every Sacrifi…e must be seasoned with salt (Lev. p. 1762. 13.) Christ is that true salt which seasons both our persons and pe…formances, and makes them acceptable to his Father. What ever we ask it must be in Christs Name, and not in our own, Iohn 14. 13, 14. The person must please, before the Prayer can please. God had first respect to Abel, and then to his offering. The man must be good, or his Prayer will never be heard. God hears not sinners, i. e. Impenitent sinners which make a Trade of sin, (Psal. 66. 18. Iohn 9. 31.) there is no standing before God in our sins, Ezra 9. ult. And earthly Prince will not traffick with rebels to his Crown and Dignity; to such God saith, What hast thou to do to take my Name into thy mouth? Psal. 50. 16, 17. the Prayers of a Prou…, profane Libertine are an abomination to God, Prov. 15. 8. & 28. 9. he esteems them as Swines blood, or the offering a Dogs neck in sacrifice, Isai. 66. 3. as the howling of a Dog, Hos. 7. 14. or as lying and dissembling, Hos. 11. 12. The wicked compass me with lyes when they cry, My Father, my Father. And therefore when ever we draw nigh to God in Prayer, we must wash our hearts and our hands in innocency, lifting up pure hearts and pure …ands. All that call on the Name of the Lord must depart from iniquity, 2 Tim. 2. 19. If we be such as do his Commandements, then whatsoever we ask we shall receive, 1 Iohn 3. 22. Hence the promises run to the righteous, Prov. 10. 24. The desire of the righteous shall be granted. Psal. 145. 19. He will fullfil the desires of them that fear him, 1 Pet. 3. 12. Prayer is not a work of the wit, voyce, memory, but of the heart, Psal. 25. 1. Let the words be never so excellent, if they come not from the heart, it is but lip-labour and lost labour, Isa. 29. 30. To pray against Pride, Covetousness, Passion, Hypocrisie, &c. when the heart doth not hate those sins, nor will they part with them at any rate, but are angry with such as would separate between them p. 177and their lusts, what is this but to mock God to his face, and to give him occasion out of our own mouths to condemn us? If ever we desire that God should hear our Prayers, we must first put iniquity far from our Tabernacles, Iob 22. 23, 27. Our Prayers must not come from feigned lips, Psal. 17. 1. God is nigh to all that call upon him; but then they must call upon him in truth, Psal. 145. 18. It is the Prayers of the Upright that are Gods delights, Prov. 15. 8. And as all sin, so three especially there are that marre mens Prayers. The first is Ignorance, when men have no sense of their own misery, nor of the Majesty of that God they pray to: such cannot pray, Rom. 10. 14. How shall they call on him of whom they have not heard? or if they do, yet there prayers are abominable, Prov. 28. 9. 2. Pride, when men are full of self-confidence, and think to be heard for their own merits and righteousness. God resists such proud Pharisees; but it is the prayer of the destitute and the humble which he regards, Psal. 10. 17. & 102. 16, 17. 3. Oppression and cruelty; the cry of these sins out-cryes their prayers so as they cannot be heard. Though such should pray, yea and make many Prayers, yet God will not hear, Isai. 1. 15. how can he expect mercy from God, who shews none to his Brother? Prov. 22. 13. He that stops his ears at the cry of the poor, shall cry himself, and shall not be heard.

The Question then will be. Whether a wicked man may pray?

Answ. The first Commandment of the Moral Law requiring Prayer, it obligeth Uinversally; besides, all men have need to pray alwayes, in all things, even for the continuance of being, because th…y depend on this Supreme being▪ Lawson.Prayer considered as a Duty, binds all men; for though wicked men cannot pay to God as to a Father, yet they may as to a Creator. Prayer is good in it self, though by accident the wicked turn it into sin; now though for want of faith such prayers cannot please God; yet being good for matter, giving glory to God in sundry of his Attributes, p. 178they may procure temporall …essings, or divert (for a time at least) some temporal judgements. The cry and m…an of the creature oft move…h compassion in the Creator; he hears the cry of Ra…e…s and feeds them: and when the Isra…lites cryed, (though but hypo…ritically and in their trouble) yet he delivered them out of their distress, Psal 78. So Ahab and t…e Ninivites.

2. The Prayer must be fervent; both these Qualifications we have in one verse, Iames 5. 16 The eff…ctu…l … fervent Prayer of a rightecus man avail…th much. We must awaken our selves and cry aloud, if ever we would awaken God. So did the Prophets, Isa. 51. 9. Aw…k O arm of the Lord, awake, awake and put on strength. There is no getting the blessing without striving; hence we are commanded to strive in Prayer, Rom. 15. 30. Luke 18. 4, 7. Rom. 8. 26. Colos. 4▪ 2. It is only weeping, wrastling Iacobs that become prevailing Israels, (Hos. 12. 4.) It is this seed of Iacob that never seek Gods face in vain, Isai. 65. 9. We must stir up our selves that we may lay hold on God, and use Argumentative Prayer as Moses did, Exod. 32. 11, 12, 13. and get an holy **foreign, impude…ia, importun…tas.* Impudence as that widow did,**See Mr. Love on that Text. * Luke 11. 8. God loves to see us fervent when it is for his own glory and his Churches good.Haec vis grata Deo est. Tertul▪ lib. de orat. Tell him the cause is his; had it been our own cause we had been silent, but the cause is his; and the people that are opprest are his, and the enemies are his; they blaspheme his Name daily; it is their daily practice to vent blasphemies against him and his Truth; and therefore beseech him to Arise. When things be out of order in Church and State, Prayers and Tears are our best weapons. It is not for private persons in such cases to rise tumultuously and revile their Rulers, (this will but exasperate, and not heal our distresses) God doth not say here, O ye afflicted and wronged, Arise and slay your unrighteous Rulers; No, but p. 179rather slay your sins, which provoke God to set them over you; and by Prayer cry to him that he would Arise and help you. Thus did the Primitive Christians in Tertullians time; So the people in S…uls time, when the Lord told them how cruelly he would deal with them, he tells them what they must do, (2 Sam. 8. 18.) ye shall cry in that day, because of your King. They must not rise in rebellion against him, but they must cry unto God for aid. We must spread our case and our cause before him who is the Judge of all the world, and who hath promised that the rod of the wicked shall not for ever lie on the lot of the righteous, Psal. 125. 3.

Caut. This is spoken against Private persons taking up arms, and not against the inferiour Magistrates defending Religion and the godly, when the Superiour is an enemy to both; o… this Judgement was the learned B Bilson, V. Bilson his Philander, Part 3. pag. 279▪ &c.(a man free enough from Sedition or Faction) I will not rashly pronounce (saith he) all th…t resist to be Rebels; c…ses may f…ll out even in Christian Kingdoms, where the people may plead their right against the Prince, and yet not be charged with rebellion E. G. If a Prince go about to subject his Kingdom to a forr…in Realm; or change the form of the Common-w…lth from I…p…ry to Tyranny; or neglect the Laws …stablisht by common consent of Prince and People to execu…e his own pleasure. In these and other cases which might … n…ed, If the Nobles and the Commens joyn togeth…r to defend their anci…nt and accustomed Liberty, Regiment and Laws, th…y m…y not w…ll be accounted Reb…ls. This and more you may see in the place quoted, which excellently clears the justness of the late Parliament Wars. If any desire further satisfaction, he may see 44 Questiors learnedly debated by Mr. Rutherford in his Lex Rex, V. S…arpi…s C…rsus Theolog. Loc. de …agist. Q. 2 p. 246. P. 2.where he stro…gly asserts the Lawfulness of Defensive Wars, and takes off all Cavils that are brought to the contrary. But what ever means be used, p. 180yet Prayer may in no wise be neglected. It is it that blesseth all means, obtains all Grace, and brings comfort to us in all our distress. So that

A Prayerless man is a

Graceless man.

Useless man.

Cursed man.

Comfortless man.

1. A Prayerless man is a Graceless man. Grace is obtained by Prayer; Ask and have, Ezek 36. 37. A man of much Prayer is usually a man of much Grace, as we see in Daniel, and David who was a man composed as it were of Prayer,Vaani tephilla, Ego a…t…m oratio. i. e. Vir orationis, & orationi deditus. Psal. 109. 4. But I Prayer, or I give my self to prayer, as being much in that work, and making it his only fence and refuge. When Paul was converted, then he Prayes, (Acts 9. 11.) No doubt but he being a strict Pharisee prayed before;Ficta pro infectis sun…. I but sayes the Lord, go to him now; for behold he prays, i. e. feeling…y, fervently and effectually; and not coldly, cursorily, and formally as the Pharisees did, which was no praying in Gods esteem. Hence the Spirit of Grace and the Spirit of Supplication are joyned together, Zach. 12. 10. and they are branded for Irreligious Atheists, that call not upon God, Psal. 14. 4. Let thy outside be never so civil, or smooth, yet if thou be a Prayerless man, certainly thou art a Graceless man.

2. An Vseless man Unfit for any service of God, a burden to the place he lives in; like Ieremiahs girdle, good for nothing, Ier. 13. 7. As a Praying Saint is a publick good, even the Chariots and the Horsemen of Israel; so a Prayerless sot is a wen, a blemish and burden to the Church and State he lives in.

3. A c…rsed man. As food, rest, riches, labour, a…d all other things are sanctified to us by Prayer; p. 181so on the contrary without prayer all is cursed; you may rise early, and yet labour in vain, (Psal. 127. 1, 2.) and get riches, but they will prove snares unto you.

4. A comfortless man. He hath no God to make his moan to in his troubles; and thence it is that wicked men though in prosperity they be very high, yet in adversity none so despondent and amort as they.

But a man of Prayer is still the same; in all his distresses he hath a God to go to, he hath hidden Mannah which the world knows not off. By this he gets strength from God either to overcome the Tentaton, or to undergo it patiently; it either removes the affliction, or else gets it sanctified. Prayer hath Virtutem pacativam, a settling and composing power; it stills the distempers of the soul, as sleep composeth the distempers of the body. Christ by Prayer overcame his agony, and cheerfully goes forth to meet even those that sought to crucifie him, Mat. 26. 44. 46. Hannah that before was in bitterness of spirit,Egressa fuit è Tabernacul… spei plena, & animo ad omnia perferenda alacri ac prompto; qui orationis …ructus fuit praecipuus. Sanctius in 1 Sam. yet after she had been at prayer, her countenance was no more sad, 1 Sam. 1. 18. This made Luther call Prayer the Leeches of his cares, and Christ bids his Pray that their joy may be full, Iohn 16. 24. As Moses when he came from the Mount, the people discerned that he had been with God; so a gracious soul never comes from God but he carries away somewhat of God with him.Nunquam abs te abs que te rec…do. Bern. Prayer is a Catholicon, it is a Panacea, an universal remedy for every malady; if any be afflicted internally or externally, let him pray, Iames 5. 13. It is a special and eminent part of Gods Worship, in which we draw nigh to God, and he to us. By it we glorifie him in all his Attributes, in his Truth, Wisdom, Mercy, Omnipotence, Omniscience, Omnipresence, &c. Hence it is oft put for the who…e Worship of God Synecdochically, or Virtually containing much of Gods p. 182Worship in it. So Mat. 21. 13. My House shall be c…ll…d the House of Prayer. Do…us orationis i. e. divini cultus, cujus praecipua pars …st …ratio; à pr…c bus en…m omn…s …ul us in…ipiendus & conclud…s Paraevs.Not that Prayer should justle out other Ordinanc…s (as some would have had it) but it is spoken by way of Eminency, because Prayer must accompany every Ordinance. So oft in Script…re calling on Gods name, is put for tht whole Worship of God, Gen. 4. 26. Psal. 50. 15. Rom. 10. 12. This se…s all our Graces on work, as Knowledge, Faith, Love, Patience. Th…s sets the Crown on Gods head; as Ioab when he had taken R…bbah sent for David to take the glory of it: so Prayer gives all the glory of what it hath or doth to God, and therefore it is that God loves to do such great things for his praying people; hence their Prayers are called Incense: there is no incense so pleasing to our smell, as the Prayers of the faithfull are to God, Psal. 141. 2. and Swe…t od…urs, Rev. 5. 8. Insomuch that God even begs their Prayers, Cant. 2. 14. L…t me hear thy voice, for it is sweet. This is a special preservative, 1. Against sin: we live in an in…ectious world, and we had need to Antidote our selves against sin by Prayer before we go forth of our doors, Watching and Prayer is a special preservative against the power of temptations, Mat. 26. 41. 2. It is a special help against the c…ncomitants of sin. Many are the miseries that attend on sin, as Sword, Plague, Famine: Prayer he…ps against them all, 1 Kings 8. 33. to 38. The Psalmist tells us of Travellers, Seamen, Sick men and Captives that cried to the Lord on their trouble, and he delivered them, Psal. 107.

This is

1. A Sure Helper.

2. A Secret Helper.

3. A Speedy Helper.

4. A Strong Helper.

1. Prayer is a sure helper; a right qu…lified Prayer p. 183for Man, Matter, Manner, never misseth; but ever obtains either the blessing prayed for, or some better thing. God alwayes answers his, ad Vtilitatem, si n…n ad V…luntatem. e. g. David prayes for the life of his child; God denies him in that thing, but gives him a S…lomon, which was legitimate, and every way better for him. So Paul, he prayes for deliverance from the messenger of Satan; God suffers the trial to abide, but gives him grace to improve it for good, which was better for him then if it had been removed. Though God be the principal Actor, yet Prayer is causa adjuvans, (2 Cor. 1. 11.) y…u also helping me with your pr…yers, q. d. if you will but help me with your prayers, I doubt not of deliverance.

2. Its a secret helper. It secretly undetermines the plots, and reveals the projects of wicked men, and they know not who doth it. One while they curse such a man, and anon they curse such counsell, and such instruments, when it is the Prayers of Gods people that do them all the mischief. Davids prayers turn Achitophels policy into folly, 1 Sam. 15. 31.

3. A speedy helper, It brings sudden deliverance. Hester doth but pray, and suddenly Haman comes down. This pierceth the Clouds and brings us present aid. Nehemiah, (chap. 2. 4.) he darts a prayer to heaven, and hath present help; God gave him favour in the sight of the King.

4. Tis a strong helper. See how Prayer is an eightfold helper. In Mr. Green his Fast Sermon on Nehemiah 1 3. p. 26, &c. Preacht 1644.Neh 1:3Nothing like prayer for strength. As David said of Goliahs sword, there is none like that. Luther was wont to say, Est quaedam precum omnipotentia; Prayer hath a kind of omnipotent power. Like the Sword of Saul and the Bow of Ionathan which never returned empty from the battle, (2 Sam. 1. 22.) It binds God and holds his hands that he cannot destroy a people;Feriendi licen…iam petit à Mose qui fecit Mosen. hence the Lord intreats Moses to let him alone, Exod. 32. 10. p. 184and when the Lord would destroy a people, he forbids his servants praying for them, Ier. 7. 16. This commands the Commander of all things, (Isa. 45. 11.) it is stronger then any charm,Labash, …, …ropriè sign…fic…t …, & p…ssim accipitur p…o incantatione. Piscator. (Isa. 26. 16.) in their trouble they poured out a prayer, or made a soft muttering to thee; you need not go to charms in your troubles; prayer can do that which they cannot do. It is stronger then Iron: at the Prayers of the Church the Iron gates fly open, and Peters fetters fall off, Acts 12. 5, 6. The prayer of one Iacob is too strong for four hundred men that come against him, Gen. 32. 6. 9. & 33. 4. One Moses in the Mount praying is too strong for all the Armies in the Valley fighting. Iehosophat when surrounded with enemies, by prayer overcomes them. By this Hezekiah overthrew the great Army of Senacherib. By Prayer Asa with a few in comparison of those that came against him, overcame an army of a thousand thousand men, and three hundred Charets, 2 Chron. 14. 9, 10, 11. By this**Theodosius robustissimum exercitum m…g…s orando quàm feriendo vicit. Milites qui nobis aderant, retulerunt, extorta sibi esse de manibus quaecun que jaculabantur, cum à Theodosii partibus in adversarios vehemens ventus iret, & non solum quaecun que in eos jaculabantur concitatissimè raperet, verum etiam ipsorum tela in eorum corpo…a retorqueret. Unde Claudianus, quamvis a Christi nomine alienus, in ejus tamen laud…bus dixi…; O nimium dilecte Dco, cui militat aether, Et conj…rati veniunt ad classica ven…i; August. de Civit. Dei. lib. 5. cap. 26. Theodosius overcame the potent Armies of his adversaries, and turned their darts upon their own heads.

The Queen of Scotland affirmed that she did more fear the prayers of Mr.Prayers are Christian…rum bombardae The Christians best Artillery. Luther. Oratio justi clavis caeli. Aug. Knox and his Assistants then an Army of ten thousand men. There are five Keyes in the hand of God, and Prayer turns them all.

There is

1. The Key of the Heart.

2. The Key of the Womb.

3. The Key of the Grave.

4. The Key of Heaven.

5. The Key of Hell.

p. 1851. There is the Key of the Heart, and Prayer turns this Key. Esau came against Iacob with an intent to kill him, but God so changed his heart at the prayer of Iacob, that he fell upon his neck and kissed him.

2. The Key of the Womb. Hannah that was barren, prayed, and the Lord gave her a Sam…el; and Manoah prayed, and had a Sampson.

3. The Key of the Grave. Hezekiah prays and hath his life prolonged. The Prophet by Prayer raised the dead child, 2 Kings 4. 32. Ionah by prayer is raised out of the Whales belly, and Christ by prayer raiseth Lazarus.

4. The Key of Heaven. Elias prayed and it rained; and again he prayed that it might not rain, and it did not rain; he could turn this Key which way he pleased by his prayers, Iames 5. 17, 18. So it is said of Luther the Elias of his time, Vir iste potuit quod voluit. He could but ask and have.

5. The Key of Hell. By prayer and fasting the Devil is cast out,Ni…il est homine probo orante potentius. Chrysosto…. Mat. 17. 21. By Luthers prayers one was recovered who had given his soul to the Devil.

Thus we have seen what great encouragement we have to Pray, and in all our straits to cry, Arise O Lord and help us.

[If any would see more concerning the power of Prayer, let him peruse Mr. Rob. Bolton his comforting afflicted Consciences, p. 6, 7. Dr. Harris Peters Enlargement, Dyke Righteous mans Tower, p. 77, &c. Mr. Ford on Iames 5. 13. at the end of his Spirit of Bondage. p. 590. and for Prayer in General, Bishops A…drews his Catechism, chap. 11. mihi p. 142. Perkins C. Consc. l. 2. c. 6. p. 63. folio. Dr. Prestons Saints daily exercise on 1 Thes. 5. 17. Mr. Cobbet on Prayer. Tactica Sacra l. 3. c. 1. p. 241, &c. Ambrose his Media. p. 305. D. Pet. Smith Fast Sermon on Psal. 107. 6. Preacht 1644. Dyke on Conscience, chap. 4. p. 53. Capel on p. 186Tentation. l. 1. cap. 6. sect. 5. p. 92. Boltons Comfort to afflicted Consciences. P. 1. c. 4. p. 375. Fenners Practical …. Barlow on Timothy, p. 47. Clerks Mirror. chap. 100.

Iudge the earth.

Observation.

God is Iudge of all the earth. All other Judges are but Substitutes and Surrogates to this Judge of Judges. They are confined to their Circuits, but all the world is his Circuit. Hence he is called the Judge of all the earth, Gen. 18. 25. Psal. 94. 2. Heb. 12. 23. A man may appeal from other Judges; Paul appealed from Felix to Caesar: but God is the Supre…m Judge, there is none higher then he, and so no appeals can be made from him, but all must end in him; and therefore the Saints when they could have no Justice on earth, have made their final Appeals to him who Judgeth righteously. So did David, 1 Sam. 24. 13, 14. and Ieremiah (Chap. 18. 19. & 20. 12.) and Christ, 1 Pet. 2. 23. Take heed then of displeasing him who is King of Kings, and Judge of Judges. Men are carefull to get the favour of great men, (Pr…v: 29. 26.) but what will it avail us to have all the great ones of the world for us, if the great God be against us? chuse rather to displease all the world, then to displease him; and this concerns great ones; they must remember still that there is a greater then they to whom they must shortly give an account of their Stewardship, and at whose Bar they must stand to be judged themselves,See more in my Comment. on 2 Tim. 4. 1. p. 313. & 321.2 Tim 4:1 who here have judged others, Rev. 6. 15. & 20. 12.

p. 187Thou shalt inherit all Nat…o…s.

Observation.

All Nations are the Lord Inheritance, or, Th… Lord is the sole poss…ssor of all the world, Deut. 10. 14. Iob▪ 1. 11. Psal. 24. 1, 2. the earth is the Lords and the fulness thereof, he alone is the true Proprietary of it. This is his universal Kingdom by right of Creation and Preservation. God hath a special interest in all people. The rich and the poor meet together, and the Lord is the ma…er and great Protector of both, Iob 34. 19. Prov. 22. 2.

1. Let us then adore and reverence the Transcendent Majesty of the great God; if a man be King of one Kingdom, we stand in awe of him and reverence him as some great man; and shall not we reverence the great God who is the King of the Kingdoms of the world? whom will we fear if we do not fear him?

2. Let great ones remember from whom they have their power, riches, Kingdoms & greatness, even from this great Possessor of heaven and earth. Let them improve their power to his pra…se; else he that raised them can ruine them, and he that gives them Kingdoms can take them away, Iob 12. 17, 18. & 34. 24. Dan. 2. 21. Let them not abuse the…r power in oppressing the poor, since as good hands have made the one as the other. All Nations are Gods Inheritance and the poor are a part of it as well as …he rich. Let them assure th…mselves that God will not suffer wrongs that are done to them to pass unpunisht, because such as wrong them, wrong a part of his Inheritance.

3. It may comfort such as are banisht from their habitations for the Testimony of Christ and the profession of his truth: you cannot want though you have lost all: ior the earth is the Lords and the fulness thereof. He is the possessor of all the world, he p. 188hath so rich a Mine can never want, Psal. 23. 1. The Lions natural and the Lions Metaphorical may want, but such as fear the Lord shall lack nothing that may be for their good, Psal. 34. 9, 10. Such meek ones shall inherit the earth, Mat. 5. 5. In Christ their head all is theirs, the world is theirs, and all that is in it was made more especially for their service, 1 Cor. 3. 21, 22.

FINIS.

Men are Gods, OR THE DIGNITY of MAGISTRACY, and the DUTY of the MAGISTRATE: As it was presented in a Sermon At the Assize holden at Hertford for that County, on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire.

Exod. 22. 28.Thou shalt not revile the Gods, nor curse the Ruler of thy people.

Rom. 13. 1.Let every soul be subject unto the higher powers: for there is no power but of God. The powers that be, are ordained of God.

LONDON, Printed by R. W. for Nevil Simmons, Bookseller in Kederminster, 1660.

Ornatissimis nec non pientissimis Viris, EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS:

Hanc suam qualem qualem concionem, Apud judices olim habitam, & jam (paulo correctiorem, multo auctiorem) in lucem editam,

In perpetuum grati animi monumentum, D. D. D. Georgius Swinnocke.

To his Reverend Friend Mr. Thomas Hall, B. D. Pastor of Kings-Norton in Worcestershire.

Esteemed Sir,

I Have now at last, in answer to your desires, and in pursuance of my promise, sent you my Meditations on the 6^th verse of the 82. Psalm. Indeed soon after the Sermon was preached, I was sought to, that it might be printed; But I was then scarce flegd (not having in years equald the dayes of th… shortest month) and so unwilling to ventur… a flight into the world, lest I should fall. And truly my Apology still must be with the good Father (when the fruits of his youth were stoln to the Press) Infans eram, Hiero. in proae. ad Obad.nec dum scribere noveram; Nunc, ut nihil aliud profecerim, saltem Socraticum illud habeo, Scio quod nes…io. Such as it is, I commend it to you; and the more chearfully, because its younger brother, which two or three years since, supplanted it, and got away the birthright, did meet with a blessing. The good Lord make it instrumental (in these unhappy and unholy dayes, wherein Moses and Aaron, Magistracy and Ministry are trampled under foot) for the glory of his Name, and the good of his people. So prayeth he who never saw you, yet loveth and honoureth you, and desireth to be frequently and fervently remembred by you at the throne of grace,

George Swinnocke.

TO THE READER.

IN my Exposition of the 82. Psalm, when I came to the 7^th Verse, I perused a Sermon of my Brother Swinnocks (which he preached before the Iudges) on that Verse. I found it so full and satisfactory, that I must freely confess I received more Light from that single Sermon, then from all the Commentators which I had by me. Whereupon (perceiving by his Epistle Dedicatory that he had preacht an Assise Sermon on Verse the sixth, which lay by him Unprinted) I requested him to publish it with my Commentary on this Psalm; and thou hast it here annexed to it. The Author and his Labours are above my praise; If thou please to accept of these our fraternal first-fruits (if the Lord bless us with life and health together) thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times, who are exercised with such variety of Providences. It were to be wisht that the Ministers of the Gospel would joyn their strength in the promoting the truth: Iesuites can do so to destroy it, why should not we in defending it? That it may be so, is the desire, and shall be the endeavour of

Thine in the Lord, Thomas Hall.