Prayers Prevalency for Israels Safety — Thomas Carter

Prayers Prevalency for Israels Safety · Thomas 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 onelyonly ſave Moſes from periſhing in the common calamity, but he will make of him a mighty Nation.

3. An intimation of the onelyonly 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, aPro. 29. 1.and brought to a fearfull end: bPſal. 33. 18for either, firſt, the judgement falleth ſuddenly upon them, like a net upon a bird, cHoſ. 7. 12.without any precedent notification given: or ſecondly, without any foregoing expectation of it; all warnings notwithſtanding, they ſecurely goe on, dPro. 22. 3.and are chearfull, like Agag, thinking the bitterneſſe of death is paſt, when preſently hewen in peeces: e1 Sam. 13. 3or 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. fMat. 25. 18So 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 onelyonly his ſervants the Prophets, that are neare him, (as he never hideth any ſuch ſecret from them) gAmos 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 onelyonly 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.hMat. 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 onelyonly 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: iEc. 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: kIſa. 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, lHoſ. 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; mGen. 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: nProv. 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) o2 Pet. 1. 9. Zeph. 2. 1.in fieri, not in eſſe, in the wombe of Gods threatning before it comes forth, and onelyonly 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, pHeb. 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, q2 Cor. 4. 13yet they are privy counſellers to the great King, and he reveales arcana imperii, his ſecrets to them.rPſal. 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.s2 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 Ʋatab. 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 out the truth, and accordingly determine for that which is good, and againſt that which is evill: a1 Theſ. 5. 21. 22.And excellently by our Saviour in the ſeventh of John. The Phariſees being much offended at his healing the man upon the Sabbath (Joh. 5. 8.) he havingJoh. 7. …4 in the 21, 22, and 23. verſes of this chapter juſtified his Act, and ſtrongly proved, that howſoever it might looke like a breach of the Sabbath, and was by the Jewiſh Prelates condemned as a breach of it, that yet indeed it was not, at laſt he addes this generall admonition, yet with reference to his owne particular, that they ſhould not judge of his act by the ſhew and face of it, and that they ſhould not looke at his meanneſſe that ſtood for it, nor the Phariſees greatneſſe that condemned it, but examine it by the rule, Judge not according to appearance, but judge righteous judgement.

Firſt, For the negative part of the rule, foreign, the word ſignifies the face or countenance of a thing, and his direction is negative for that, not according to appearance.

Secondly, For the affirmative, judge righteous judgement, foreign, the word foreign here tranſlated righteous ſignifies according to Ariſt. ſuch an exact diviſion of a thing that each part hath neither more nor leſſe then its true proportion: ſo that to judge righteous judgement is to give each thing its true eſtimate:Ariſt. Eth. l. 5. c. 7. and this is to judge according to truth, as Saint Paul, bRom. 2. 2.and what is right, as our Saviour ſpeakss.cLuk. 12. 57

Judgement is the determination that the underſtanding by diſcourſe maketh of a thing.

Now indeed raſh, uſurped or unjuſt judgement is condemned as ſinfull,1 Joh. 4. 1. 1 Theſ. 5. 21. 1 Cor. 10. 15. but judgement it ſelfe allowed as lawfull, yea commanded as neceſſary; and not onelyonly to enquire and examine (this even the Papiſts allow to every man) but alſo to determine: and that not onelyonly for publicke perſons, Magiſtrates in the State, Miniſters in the Church, but even for private perſons alſo: indeed the judgement of ſupreame authority belongs to God, and the judgement of B. Daven. in praelect. de Iud. controv.ministeriall and ſubordinate power to publicke perſons; but the judgement of practicall diſcretion belongs unto every private Chriſtian: and that not onelyonly concerning perſons, but things alſo: alwayes for the manner obſerving this rule, firſt to enquire and ſee, and then to determine.

Firſt, in judging of perſons, and actions in reference to perſons.

Rumours and probabilities are ground ſufficient for a cautelous jealouſie, our Saviour would not truſt the Jewes, becauſe he knew what was in them, cJoh. 2. 24, 25.though we cannot looke into the heart, and ſee what particular projects and deſignes are there, as Chriſt did, yet we know there is corruption enough to warrant a cautelous jealouſie where there is an appearance of evill: and yet we muſt not peremptorily determine but upon cleare grounds, of pregnant teſtimony, or ſtrong preſumptions: this the Lord teacheth by his owne example, he would not proceed againſt the Sodomites upon the crye that came up; but he would firſt goe downe and ſee: dGen. 18. 21. Deut. 13. 14.and wee have it given in precept in the 13. of Deuter. for publicke judicature, and I conceive it holds as well in private cenſure, that we diligently enquire before we determine.

Now becauſe man cannot ſee as God doth, for he lookes directly on the heart, e1 Sam. 16. 7and ſo judgeth of it; fJer. 17. 10but man cannot, therfore he is to finde out the heart by words and actions: as the naturaliſts judge of the forme of a thing by its qualities and operations; ſo we of the habit of the heart, by its conſtant and naturall productions, as of a tree by its fruit.gMat. 7. 20.

The Apoſtle tels us, 1 Tim. 5. 24. ſome mens ſinnes are open beforehand and goe before unto judgement, and ſome mens follow after: h1 Tim. 5. 24.ſome conjecture, that at the laſt Judgement ſuch as are eminently good, or notoriouſly bad, ſhall not come into the judgement of diſquiſition or examination, but onelyonly come under ſentence, namelyAq. ſup. q. 89. the judgement of retribution: and the like courſe may we obſerve in cenſuring, as for ſuch as are eminently good, or notoriouſly bad, the beſt of the good, and the worſt of the bad, there needs no great inquiry concerning them, before we cenſure, but for the two middle ſorts, the beſt of the bad, and the worſt of the good, here it is hard to diſcerne betweene the precious and the vile; aJer. 15. 19and therefore of ſuch we are diligently to enquire before we cenſure.

As ſome perſons, like the Moone at the change, ſeeme to have leſſe light and worth in them then indeed they have, little in the eye of the world, much in the eye of heaven. So others ſeeme better then they are, like blazing Starres, that make a great ſhow, and looke as gloriouſly as any ſtarres in the heavens, and yet no ſtarres, but ſtinking meteors. Alſo there are aggravating and extenuating circumſtances, making the good or evill, more or leſſe in Gods account: and therefore if we would make a true eſtimate of men and their actions, we muſt diligently enquire before we cenſure.

In judging of things we ought to judge ſecundum quod ſunt, but in judging of perſons, or actions in reference to perſons, it is not alwayes ſo: indeed in re comperta, in a caſe that is evident, it's equally an abomination to the Lord, to juſtifie the wicked perſon, or action, as to condemne the juſt. But in re dubia it's otherwiſe, for here(c) Prov. 17. 15. Aq. 2. 2. q. 60. the rule holds, dubia in meliorem partem ſunt interpretanda, charity to the perſon ſhould ſway the judgement, though not abſolutely to determine, yet to thinke him good whom we doe not know to be bad.d1 Cor. 13. 7.

Secondly, in judging of things, tenents, or practiſes; we ought not to take things upon truſt, but our ſelves to examine and determine of them.

Firſt, We muſt not judge according to appearances.

Now appearances are

1. perſonall

2. reall.

Firſt, A perſonall appearance is that eſtimate which the quality of the perſons oppoſing or maintaining an opinion or practice, hath brought upon it: We are not to judge what kinde of creatures the Moone and Starres are by that luſter and ſplendor that the Sun hath caſt upon them, for then we ſhall judge them far more glorious creatures then they are. As we are not preſently to imbrace and cry up an opinion or practice, becauſe good men ſtand for it, and bad againſt it, as if all were good which Nero perſecutes: ſo neither are we to cry downe a tenet or practice, becauſe good men are againſt it, and bad 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: bGen. 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.c2 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.d1 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 refers1 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. They1 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 theExod. 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. 42. verſ. 7 9, 10, 11. whence it came; and what the end of its comming, if not to prejudice the State? turne it, and looke upon it every way, in its cauſes, nature, concomitants, effects, and conſequences, yet warily diſtinguiſhing betweene proper and accidentall effects.

2. That with much humility and ſelfe-deniall, we ſeeke to the only wiſe God, that he would preſent his truth, and make it clearlyProv. 20. 27. ſhine before us, that he would heale our underſtandings that we may ſee it; and by his Spirit guide our thoughts, and ſo lead usJoh. 16. 13. into all truth.

Ʋſe. This Doctrine firſt diſcovers unto us the cauſe, that we have ſo many errours in the Church, like Tares among the Wheat, ſown by that envious man, like the Frogs of Egypt, creeping intoMatth. 13. 25. every houſe, ſurely it is becauſe men judge according to appearance; this act lookes like idolatry; this forme of government lookes like the Antichriſtian; this opinion, or that way, ſuch and ſuch holy men are for: thus whiles they judge according to perſonall, or reall appearances, they judge not righteous judgement.

2. It diſcovers the cauſe whence it comes to paſſe that learned and godly men do often meet and diſpute, yet cannot agree upon a right determination, they have light, and no doubt look through the miſt of appearances, into the very nature of things; yet perhaps there may be paſſion or prejudice to ſway: or elſe they may be too full of ſelfe, ſelfe-ends, looking at the credit of victory, rather then the beating out of truth: or perhaps ſelfe-conceit and ſelfedependance,Prov. 3. 5. leaning too much to their owne underſtanding: and then no wonder if they judge not righteous judgement.

3. It diſcovers the reaſon why we have ſo many miſconceits, and evill cenſures of our Worthies in Parliament, and in our Armies, men ſhooting the arrowes of harſh cenſures, out of the Bow of a proud heart, even againſt theſe Starres. Surely for the moſt part, the reaſon is, becauſe they cenſure before they ſee, and ſpeake Jude v. 10.evill of what they doe not underſtand.

So I come to the third point, the compellation, (this people.) The Lord was wont to looke upon Iſrael as his owne, as Exod. 3.Exod. 3. 7. Exod. 7. 16. I have ſeene the affliction of my people, and Exod. 7. Let my people go: but now their idolatry hath cauſed a variation of title, now he will not owne them, but lookes upon them as ſtrangers, populus meus is now become populus iſte. Whence we may infer,

Doctr. 3 That Idolatry diſſolves a Church, unchurches a people, and breakes that bond of relation betweene God and them.

For the clearing of this propoſition, I ſhall endeavour to ſhew two things.

1. What it is that conſtitutes a viſible Church.

2. How, and in what reſpect Idolatry diſſolves it.

Firſt, the profeſſion of Chriſt, in the uſe of right ordinances, doth conſtitute a viſible Church, and difference it from all other ſocieties: and ſo it did even before Chriſts Incarnation, though more obſcurely then ſince.

As the true myſticall union of the faithfull with Chriſt, and among themſelves, is the forme that gives being to the inviſible Church: ſo an externall union by profeſſion (not publikly contradicted by their owne opinions and practices, as in the Papacie) gives being to the viſible Church; as may be collected from Mat. 16. 18.Matth. 16. 18.

Now this profeſſion of Chriſt, and of a people to be his followers, muſt not onelyonly be verball, but reall: and conſiſteth in the ſetting up of his ordinances, either by a Law, or by generall ſubmiſſion unto them, and attending upon him in the conſtant uſe of them: I ſay in the uſe of all the ordinances, habitually, and in the actuall uſe, of ſuch of them, as they are capable of.

I doe not meane thoſe inferiour ordinances of magiſtracie, marriage, &c. But thoſe ſacred ordinances of preaching the Word, celebration of the Sacraments and prayer, which the Lord hath ordained and inſtituted as to be part of his worſhip; ſo alſo to be the proper, mediate, ordinary meanes of conveying the beginnings, and encreaſe of all ſaving grace unto the ſoules of men.

Indeed the right manner of uſing theſe ordinances, with thoſe helps of diſcipline, government, &c. requiſite to make the ordinances, the more to put forth their ſtrength, and ſo the more efficacious to us; theſe I grant to be neceſſary to the well-being of a viſible Church, but the ordinances themſelves, I conceive to be of the very eſſence, and being of it: no viſible Church without them, and that a true viſible Church which hath them, as afore ſpecified.

And hence it is that the Prophet cals the whole Nation of the Jewes profeſſing themſelves to be his, in the uſe of his ordinances, the Lords flock, in reference to thoſe that were truly ſo, the denominationJer. 13. 17. there following the better part: and the Lord cals the people of Iſrael his ſonne, and ſuch they were, though not by ſpirituall,Exod 4. 22. Hoſ. 11. 1. yet by externall adoption: and ſo they are called his ſpouſe, as being married unto him by an externall covenant and ſtipulation.Ezek. 16. 8.

And as by effectuall calling, there is a reall dedication of the ſoule to Chriſt, and ſo an actuall admiſſion into the inviſible Church: ſo by Baptiſme, we are given up to Chriſt, by an externall dedication, and ſo admitted into the univerſall viſible Church: and thereby are united to Chriſt, and one to another, by mutuall covenant, if not actuall, and formall, yet vertuall, and interpretative, and thereby alſo made members of particular viſible Churches, nationall and congregationall.

Now ſecondly, as the profeſſion of Chriſt in the uſe of right ordinances (as aforeſaid) doth conſtitute a viſible Church, ſo idolatry in ſetting up by a Law, or by generall conſent, and ſubmiſſion, a creature to be worſhipped terminatively in ſtead of God, or relatively, intending or pretending to worſhip God by worſhipping that creature, this diſſolves a Church.

An inſtance of this we have in my text, this people having ſet up an Idol to worſhip, though they intended not to terminate their worſhip in the Idol, but to worſhip the Lord by it, as verſ. 5. yet for this, the Lord ſpeakes of them as a people caſt off,Exod. 32. 5. and at preſent would not ſeeme to owne them. And howſoever that Nation untill Chriſts incarnation had a peculiar priviledge, which no other Nation could challenge, in reſpect of Gods abſolute covenant made with them; and ſo were not de facto, at leaſt on Gods part, unchurched, he having not pronounced the ſentence of divorce upon them: yet their ſinne, both in reſpect of their demerit, diſhonouring God in ſo high a degree, and alſo in reſpect of the intrinſecall nature thereof, as having thereby forſaken the Lord, and taken a ſtrange God: This ſinne, I ſay, on their part did by breach of covenant actually unchurch them, and on Gods part, it did de jure, unchurch them: and de facto, had unchurched any other Nation whatſoever: And during their continuance in that ſinne, they had forfeited their right, loſt the comfort and ſenſe of that relation betweene God and them: neither could others that were unacquainted with that abſolute covenant looke upon them as Gods Church any longer.

Now as our Saviour yeelds, that the Jewes though they had nothing of God in them, and were none of his ſpiritually, butJoh. 8. 37. 39. 41. the children of the Devill: yet living under right ordinances, they were members of the true viſible Church, the ſonnes of Abraham and of God, by externall ſonſhip: ſo alſo the Jewes confeſſe that if they were children of fornications, (i. e.) members of an idolatrous Church, they were broken off from God, and none of his ſons, no not by externall adoption.

Indeed ſuperſtitious additions to the ordinances, or an erroneous way and manner of uſing them, are ſins of an high nature, and in a ſenſe the taking of Gods name in vaine, in hindering the ordinances from attaining their true and proper end, namely the honouring of Chriſt, and edification of his people, at leaſt in that degree as otherwiſe they might.

Yet as I conceive, ſuch ſuperſtitious additions and errours in the manner of uſing the ordinances, cannot amount to a ſetting up of an Idol, and ſo diſſolve a Church. Though the wife be a blaſphemer, and guilty of the groſſeſt ſinnes, yet a wife ſtill, adultery onelyonly breakes the marriage bond, ſo only Idolatry breakes that bond of relation betweene God and a people. When rebellious Iſraell had played the harlot, and would not repent, but continued obſtinate in her Idolatry, the Lord gave her a bill of divorcementJer. 3. 8. and caſt her away.

Uſe. Now therefore it nearely concernes a people, of all other ſinnes to beware of Idolatry and idols. b1 Joh. 5. 21As we have cauſe to be humbled for the Idolatry that hath beene committed in the Land, leſt it becomes ours by conſent, ſo for time to come with deteſtation to caſt it utterly out of the Land. cIſa. 30. 22.Yea to remove all appearances of it, a true Church; like a modeſt woman, ſhould not endure a whoriſh dreſſe: Yea and to remove all occaſions of Idolatry, though not formally ſo, not gradus in re, yet if it be gradus ad rem, any occaſion, helpe, or ſtep to it, put it farre away, dJob. 11. 14.and ſo keepe the Kingdome farre from an evill matter.

In the fourth place be pleaſed to take notice of the nature of Iſraels ſinne, and the judgement denounced againſt it.

Firſt, their ſinne is obſtinacy, metaphorically ſet downe (they are a ſtiffenecked people.)

Firſt, By necke is meant, the heart or will, as Zedekiah ſtiffened his neck and hardened his heart, e2 Chro. 36. 1….which is all one; as the neck of the Oxe beareth the yoke, and ſo drawes in the Teame; ſo ſhould the heart beare the yoke of Chriſt, and goe on in his wayes.

Secondly, By ſtiffeneſſe or hardneſſe of the heart, is meant the ſettled ſtrength of the will to goe on in ſinne. And when once it is ſo ſet,

Firſt, the heart becomes impenetrable, like Pharaohs, nothing can pierce it, fExod. 7. 23.either with feare of ſinne, before it is committed, or with remorſe for ſinne when it is committed; but is fearleſs and ſenſleſſe.Iſa. 28. 15. Zep. 1. 12.

Secondly, the heart becomes alſo inflexible and unalterable, like the Adamant ſtone, gZach. 7. 12.nothing can worke upon it, or bring it into a better forme: No waſhing can make this Blackmore white.hJer. 13. 23

Indeed, firſt, there is a naturall hardneſſe which we bring with us into the world, iIſa. 48. 8.a child though it hath a tender body, yet it hath a hard heart.

Secondly, there are ſome remainders of this hardneſſe in the hearts of the beſt, even of Chriſts owne diſciples, kMar. 6. 52.but this is partiall, and but for a time. But when this ſinne comes to the height, and is totall and finall, the heart fully and unalterably ſet to doe evill, aEccleſ. 8. 1.then it properly denominates a perſon or people obſtinate and ſtiffenecked.

This hardneſſe is partly habituall voluntarily procured; and that,

Firſt, by long and frequent committing of ſin: bNeh. 9. 29.acts encreaſe habits, and indiſpoſe the ſubject to receive contrary habits: thus the heart becomes like the high way, ſo hardned by the often paſſage of ſinne, that no ſeed will enter.cMat. 13. 4.

Secondly, by long ſtanding out under the meanes of grace: like the Tortoiſe which floats ſo long upon the water, untill thePlin. beames of the Sunne have hardened its ſhell that it cannot ſinke, ſo living long in ſinne under the Sun-ſhine of the Goſpell, the heart becomes ſo hardened that it cannot repent.dRom. …5.

This hardneſſe is partly alſo penall, and judiciall: The Lord for their ſinnes, ſo many, and ſo long continued in, and for refuſing of grace offered in the meanes, in his juſt judgment gives men up to Satan, and to their owne hearts luſts, letting them looſe upon them, and ſo their hearts become fully obdurate.

This is the nature of their ſinne, but in what degree and how generally ſpread, we cannot exactly determine.

Secondly, the judgement denounced, is ſet downe in a metaphoricall expreſſion, and implies that the Lord was ready by ſome ſevere judgement to conſume that people; his anger growne hot even to fury, like an enraged Lyon, ready to teare to peeces and conſume.

From the ſinne and puniſhment, the doctrine which ariſeth is this.

Doctr. 4 That obſtinacy in great and grievous ſinnes, under effectuall meanes, is uſually the immediate forerunner of ruine: it is a token that the Lords anger is hot againſt a Nation, and ready to breake in upon it by ſome conſuming judgement.

I deſire to inſtance in an example or two. In the 13. of Jeremiah Jer. 13.by a linnen girdle hid at the river Euphrates untill, it was rotten, Ver. 10.the Prophet ſhewes that the Lord would caſt the State out of his ſight untill it was conſumed, verſe 10. Now becauſe they preſumed of ſafety, that either through the wiſedome of their State, or at leaſt that by their cunning, each private perſon would make ſome ſhift for himſelfe, therefore he tels them that they ſhould be like drunken men, aVer. 12, 13.ſottiſh, and ſtaggering to and fro in their reſolutions, not knowing what to pitch upon for their ſafety. And becauſe they preſumed of their power, bVerſ. 14.he tels them that they were to God but as a pot in the hand of the potter, ſoone broken to pieces by him; yea the Lord will cauſe them one to daſh againſt another, one to plunder and kill another. And becauſe they expected forraine helpe from Aegypt, he tels them cVerſ. 16.that it ſhould 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. eVerſ. 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 preſenttence, 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 onelyonly 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 hadMatth. 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 bProv. 29. 1that 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 onelyonly 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 inferreNumb. 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, aPſal 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 bIſa. 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; dMatth. 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 eAmos 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 fGen. 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 graine of his Wheate ſhall be loſt gAmos 9. 8, 9.; he will either keepe them out of the furnace, or preſerve them in it, hee will either ſave them from the judgement it ſelfe, or from the evill of it, that it ſhall not hurt them; one way or other he wil be an hiding place aIſay 32. 2. Iſay 8. 14.and a Sanctuary to his own ſervants: as here he promiſeth to ſave his ſervant Moſes, ſo this unchangeable God, with whom is no reſpect of perſons, wil doubtleſſe doe the like for them.

Thirdly, he will not onelyonly ſave their perſons, but alſo recompence their loſſes; if Moſes loſe his principalitie God will give him another; it ſhall be the rayſing, not the overthrow of his houſe; if any of Gods ſervants ſhall, with Amaziah, be troubled for loſſe of their offices, lands, revennues, or mony, as hee for his hundred talents c2 Chro. 25. 9.; the anſwer of the man of God may ſatisfie him; Is not the Lord able to give thee more then this?

Firſt, for loſſes voluntary; have you willingly laid out much for Chriſt in the ſervice of the Church and State? remember how God dealt with Abraham, dHeb. 11. 8.he in obedience to God, and for his ſake left his native country, & all he had; and yet was no loſer, for the Lord recompenced his loſſe, and gave him a better for it.

Secondly, for loſſes caſtigatory; conſider how God dealt with Job, he was plundered by the Chaldeans at one time, and by the Sabeans at another; even quite undone, yet the Lord raiſed him up to a greater eſtate then ever eJob 42. 1…?

Ʋſe. Now therefore Gods people have cauſe to bee well contented, & to ſuffer with patience the ſpoyling of their goods, not only upon this ground, that they ſhall have in heaven, a better and an enduring ſubſtance fHeb. 10. 34. But alſo even in this life they ſhal have an hundred fold gMarke 10. 30.; Not onelyonly that which is equivalent in ſpirituall graces, but alſo even in outward things; ſo farre as ſhall bee for their ſpirituall good. They ſhall be no loſers, as our Saviour promiſeth, that in all the troubles that were to come upon the world, they ſhould not be an haire the worſer hLuk. 21. 12: The rivers emptie themſelves into the Sea, and the Sea fils all their channels againe, and ſo will the Lord returne backe whatſoever his ſervants lay out upon him, nay they ſhall be gainers, they ſcatter and are the more encreaſed iProv. 11. 24..

Now wee are come to the laſt point. The Lords intimation of the remedy, let me alone that, &c. which how howſoever it ſeemeth to be a prevention of Moſes his mediation, yet as Auguſtine Non pracipiendo, ſed monendo et exprimendo quid illum a ſupplicio revocet. Aug. in Exo. q. 149.well obſerves, the words doe not carry in them a prohibition of Moſes praying, but an intimation of the remedy that would ſtay his hand from deſtroying; and an indirect incouragement to the uſe of this remedy of prayer for them, whetting his deſires, and blowing backe the flame to make it burne the faſter; and this uſe Moſes made of it; for in the next Verſe wee finde him earneſtly praying and mediating for them; ſo that from hence this truth naturally ariſeth;

Doctr. 6 That the fervent prayers of Gods people are the moſt effectuall meanes to ſave a ſtiff-necked people from preſent ruine.

This here the Lord intimates, and the event proved it ſo; for upon the earneſt prayer of Moſes we finde, Verſe 14. that the Lord changed his minde from the evill he intended againſt them aExod. 32. 14., and which he had brought upon them, had not Moſes ſtood in the gap bPſal. 106. 23..

We reade that the prayers of the Church did great things on the behalfe of Peter cAct. 12. 5, 6, &c., brake open the priſon doores, made his chaines fall off, made the Iron gate flie open of its owne accord, and ſo removed all obſtacles that might hinder his enlargement; I confes here were the prayers of many for one, & ſo the leſſe wōder: but we may reade of Jacob dHoſ. 12. 4.that when his brother came againſt him with an army, he alone by his prayers and teares ſo prevailed with God that he obtained a glorious victory, not conquering the Army, but overcomming his brothers heart, that all ended inGen. 32. 24. & 33 4. brotherly complements, & expreſſions of love in a ſweet agreement.

We finde one Lot prevailing for a whole Citie fGen. 19. 20., and Abraham for five Cities gGen. 18. 32., and Deborah by her prayers trode downe the Churches enemies hJud. 5. 21.: And if faſting and prayer will caſt out Devils, why not the Churches enemies iMat. 17. 21? and if the prayer of faith will ſave a ſicke perſon from the naturall death kIam. 5. 15., why not a ſicke dying State from a civill death?

And yet howſoever the prayers of Gods people are effectuall meanes, yet have we no certaine aſſurance that they ſhall actually ſave ſuch a ſtiffe-necked people from ruine; and therefore we finde the promiſes made to encourage men to ſeeke the Lord in a time of publike danger, for ſuch a people, to be ſet downe in a doubtfull manner with an (if) in reſpect of the contingencie of the event: if God will thinke upon us that we periſh not lJona. 1. 6., and who knoweth if God will turne from his fierce wrath that we periſh not mJona. 3. 9. Jo. 2. 14.?

For firſt, their prayers may be ſo faulty in the manner, that they may become vaine and fruitleſſe performances nIſa. 1. 13.; and Saint James tels us that oftentimes the cauſe why men are not ſucceſſefull in their deſignes, is either becauſe they ſought not God by prayer, or failed in the manner, Yee have not becauſe yee aske amiſſe oIam. 4; 2, 3..

Or ſecondly, the ſinnes of a Nation may be ſo great in themſelves, and ſo aggravated, and the Lord ſo wearied in repenting pIer. 15. 6., in often calling backe his anger, and reverſing his ſentence that had gone out againſt them, that he peremptorily reſolves to repent no more: yea though Daniel, Noah, and Joab, though holy men ſhould entreat for them, yet ſhall they ſave but their owne ſoules qEzek. 14. 14▪.

Or thirdly, the ſafety of a Nation is but a temporall bleſſing, though a great one, and we have no abſolute promiſe to obtaine them by our prayers: indeed ſpirituall mercies are bona abſoluta, and bona bonum habentem facientia, they are ever good to him that hath them, and therefore we have an abſolute promiſe to ſpeed in ourMat. 7. 11. Luke 11. 13. prayers for them: he will never deny things truly good to them that aske. But outward bleſſings are only bona 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 of1 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 CityJon. 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 immediate2 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 ſavingJon. 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 cameHoſ. 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, givingZac. 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 onelyonly can pray in a ſpirituall manner, ſo their prayers onelyonly are prevalent; for in a ſenſe they are the prayers ofRom. 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, earneſtVerſ. 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, likeLuke. 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 bewailethEx. 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 onelyonly toIoh. 7. 23. ſtrive againſt the plague without, but againſt the plague of the heart: not onelyonly againſt warres and contentions, but againſt pride,1 King. 8. 38. covetouſneſſe, ambition, and ſuch other luſts of the heart, fromIam. 4. 1. Prov. 13. 10. whence they come.

We ſhould not onelyonly 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 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 onelyonly 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 onelyonly 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 receiverMatth. 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 giveIſa. 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 the1 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 King2 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 the1 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, toIſay 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 the1. 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 aPſal. 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 bPſal. 147. 9, becauſe he is moved to relieve this poore creature in its miſery. So Pſal. 78. cPſal. 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, 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 availes3. 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 onelyonly, are properly called Gods gifts, as comming from him, by free donation, and are tearmed rewards not properly, but onelyonly analogically, as being given ſecundum non propter opera, not for but onelyonly according to our workes aRom. 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 naturall4. 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 onelyonly, 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; onelyonly 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: aIſay 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 heeEzek. 36. 37. addes, Verſ. 37. Yet I will be ſought unto that I may doe it unto them: and therefore Daniel 9. cDan. 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 ſubſequen…, 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 dPſal. 107. 7, and howſoever not being made in faith, it cannot pleaſe God, eHeb. 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 aMatth 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 their2. 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 bMic. 3. 4., and were frequent in the uſe of prayer, making many prayers cIſay 1. 15, 16., yet the Lord will not heare them, he will throw away their petitions, as being an abomination unto him dProv. 28 9.

For anſwer to the ſecond queſtion, how farre forth the prayer2. 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 way2. Caſe. of cauſation the prayer of ſome cannot profit others that are abſent: for in the production of effects, there muſt be betweene theContactus 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 bGen. 20. 7. 17., and Pharaoh and his kingdome upon the prayer of Moſes cExod. 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 aTotus homo videt &c. non totum hominis.; ſo the acts of the repreſentative body of a nation, not onelyonly 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 Ʋniverſally, yet generally, all ſorts, of all degrees, in all places, like the Kingdome of Nineveh upon the preaching of Jonah, and command of authoritie bJohn 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 theyIſay 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 dEzek. 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 a1 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 bJam. 5. 1…., 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 cMatth. 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 onelyonly 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 notJon. 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) onelyonly 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 merciemercy 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 upCorol. 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 onelyonly gives to a competent number the ſpirit of prayer, but draweth out their hearts in the actuall performance ofIer. 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 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 carriethCorol. 2. things about in his providence, that his peoples prayers ſhall be wanting. We finde Jer. 7. that when the Lord by an irrevocableIer. 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 into1 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 withVerſe 45. God, doing his worke, in a dependance upon him, and you ſeeVerſ. 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. WhenIam. 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 more1 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 byIſa. 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 heVerſ. 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 hangVerſ. 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 ſuchVerſ. 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 evenJo. 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, 10 yee ſhall ſoone have a gracious anſwer to your prayers from the Lord, and proſperity ſhall come like light after darkneſſe, as the morning after a ſad darke night of adverſity: yea the Almighty Job 29. 4.ſhall ſhine upon your Tabernacles, as in former times. Now therefore the ſame caveat which our Saviour gives for hearing, let meLuke 8. 18. givee for praying, Take heed how yee pray.

Ʋſe 4 In the fourth place, the conſideration of the premiſſes may ſhew us what to thinke of the preſent condition of our Kingdome, and how the Lord intends to deale with us.

If we looke upon the face of the Kingdome, we cannot deny but the wickedneſſe of the Land is very great, the ſinnes great in themſelves, univerſally ſpread, many wayes aggravated, and people hardened by the refuſall of grace offered in the meanes, and ſo like the Iſraelites a ſtiffenecked people, which is ground of feare.

But then withall it cannot be denied, but that ſtill we are the Lords flocke, a true viſible Church, having the true Religion profeſſed among us, and that we have many of the true ſervants of God among us, for whoſe ſake we have cauſe to hope that the Lord will ſpare the Nation.

Againe, we have indeed the forme of godlineſſe among us, and doe draw neare to God in praying, hearing, faſting, and in the uſe of all the ordinances, as if we were a moſt righteous Nation, which is matter of comfort.

But withall there is a generall want of the power, the ſoule, and the life of godlineſſe, they pray and faſt, and yet their hands full of bloud, they pray, and yet grow worſe and worſe, this is matter of feare.

Indeed our Ship is in jeopardy, the winds and waves very ſtrong upon it: and ſome holy men (though I hope not many) not affected with it, no more then Jonah in the ſtorme: the Amalekites are many and ſtrong, our enemies that are riſen up againſt us, are many and extreamly enraged, which is matter of feare.

But then we know they are Gods enemies as well as ours, and we have many holy men every where like Moſes, mediating and interceding for us as Moſes for Iſrael: like Abraham putting up prayer after prayer, as he for ſinfull Sodome: and with Jacob wraſtling day and night with the Lord for us, which is ground of comfort.

So that like Nabuchadnezzars image, we ſtand upon feete part of iron, and part of clay; ſtaggering betweene hope and feare: we doe not certainly know what the Lord will doe. But for our comfort we finde that the prayers of Moſes reverſed the Lords ſentence gone out then againſt ſtiffenecked Iſrael, and we hope the like prayers may prevaile for ſinfull England.

Vſe 5 The fifth and laſt is a Uſe of exhortation, which is three-fold.1. Part.

1. To all men whatſoever, to ſtirre them up to a twofold duty.

Firſt, that by true repentance they would gather themſelves to ſeeke the Lord: that they would labour to get into ſuch a condition, that they might be able to doe ſome good to themſelves and others by their prayers. Firſt, the Kingdome is in danger, and hath need of good mens prayers, perhaps there may want fiveGen. 18. Ezek. …. 30. of the Lords number, perhaps there may want but a man to ſtand in the gap, a few may turne the ſcale: If not, yet, ſecondly, thou ſhalt ſave thine owne ſoule: at leaſt thy prayer ſhall be with much comfort returned into thine owne boſome: whereas if we doe not get into a praying condition, What will yee doe in the day of deſtruction, Pſal. 35. 13.whither will yee flie, and with whom will yee leave your glory? thereIſa. 10. 3. is no creature on earth to fly unto, or in whoſe hands we can ſafely depoſite any thing that is deare unto us: now when we have no friends on earth, to have God an enemy too; to have our hearts ſhut up that we cannot pray, and heaven alſo that we cannot prevaile, ſurely this condition is wofull. Now therefore we ſhould labour for the Kingdomes ſake, and our owne, to get into a praying condition.

But if you will not be perſwaded to this, yet ſecondly bee intreated at leaſt thus farre; by all loving and reſpectfull uſage to give encouragement to holy men, to be much in prayer for the Land: the Perſians were wont to give divine honour to the Sunne, not ſo much becauſe it was ſo glorious a creature, but becauſe an inſtrument of ſo much good to the world, all creatures by its light & influence being preſerved and refreſhed: though we doe not deifie the publike inſtruments of good to Church or State, yet good reaſon we ſhould love and honour them, and eſpecially thoſe that are the ſervants of the moſt high God, who are a bleſſing in the middeſt of the earth: they have power to doe great things, as being the friends Act. 16. 2. Iſa. 19. 29 Iſa. 41. 8. Hoſ. 12. 3.of God, and having a prevailing power with God. And therefore ſeeing their prayers like the prayers of Moſes are ſo uſefull to the Church of God, good reaſon all ſhould endeavour with Aaron and Hurr to keepe up their hearts and hands in prayer.

The ſecond part of the exhortation is unto Gods owne ſervants: earneſtly to exhort them, as Mordecai did Eſther aEſth. 4. 8., to2. Part. goe to the King of heaven, as hee to King Ahaſhueroſh, and make petition and ſupplication before him for themſelves and the kingdome: So the Prophet Zephaniah bZeph. 2. 3.finding little hope of prevailing in his exhortation to repentance, in the two firſt Verſes, at the third Verſe he addreſſeth himſelfe to Gods owne people, and exhorteth them to ſeeke the Lord, that if they could not prevaile for the land, that yet themſelvs might be hid in the day of the Lords wrath: as you can ſee further into the kingdomes danger then others, byProv. 22. 3. 2 Sam. 24. 16. an eye of faith, ſeeing the ſword ſtretched out over our Jeruſalem ready to deſtroy it: ſo alſo you are neere to the Lord, and have more intereſt in him, than Eſther had with that Perſian King; you have the gift of prayer, you have this powerfull engine to effect great things: and ſhall there be a price in your hands, and not an heart to Prov. 17. 16. Iſa. 62. 6, 7.uſe it? God forbid. Therefore give mee leave to extend the Prophet Iſays exhortation, Iſay 62. 6. 7. principally intended to the Lords watchmen, unto all Gods people, all yee that are mindfull of the Lord, whether watchmen or people, keepe not ſilence, give the Lord no reſt, bee inſtant with him day and night forIon. 1. 6. our Jeruſalem: and as the Shipmaſter awakened Jonah, checked him for his ſecuritie when the ſhip was in danger, and preſt him to call upon the Lord for the common ſafetie: ſo our ſhip being in the like danger, let me exhort you to the ſame dutie, and preſſe my exhortation with the ſame argument, even earneſtly to call upon God, if ſo be that the Lord will thinke upon us, that wee periſh not; and that you would entreat and plead with God for England as Moſes here did for Iſrael.

The third part is to you my Lords and Gentlemen of the Parliament:3. Part. As the Lord hath raiſed you up above your brethren, and as it were with Moſes ſet you with him upon the Mount, ſo my humble requeſt unto you is, that you will labour to bee holy as Moſes was, fit to come neare the Lord, and to ſpeake unto him: And then like Moſes to be deepely affected with your owne and Iſraels ſinnes, and earneſtly to entreate and pleade with God for that people whom you repreſent. As the Lord hath made you glorious creatures, like Starres ſhining in your Orbes, ſo withall he hath appointed that by your prayers and endeavours, you ſhould be in continuall motion night and day to communicate light and influence to the lower world: The Lord hath raiſed you up above us, as the Sunne the Clouds, not to roule over our heads, by Lordly preheminence, but to refreſh the dry earth below, with fruitfull ſhowers: you have your praeeſſe, propter prodeſſe, as the Schoolemen ſpeake.

God hath furniſhed you with abundance of this worlds goods, as he hath filled the mothers breaſts with milke, not for her owne ſake, (if ſhee keepes it up, it is her owne hurt) but to impart it to hungry babes that need it.

Unworthy great ones are like meteors, when they are raiſed up, though they carry a great luſter, yet are they ominous diſmall ſignes of approaching evills, they ſhine a while, and vaniſh in a ſtinke of ignominie. But great men ſhould bee like the higher ſpheares; as they guide the lower, and ſway them in their motions, ſo ſhould they imbrace and carry them in their boſomes: and by their prayers and beſt endeavours, ſeeke to procure the peoples good: that they may worthily carry the name of patres patriae, the fathers, lovers, and protectors of their country: And ſo like Deborah, the hearts of the people ſhall be towards the governours of Iſrael aJud. 5. 9.; they will love, ſerve and honour you whiles you live: and after death, as your ſoules ſhall live in heaven, ſo your names on earth, and be had in everlaſting remembrance.(b) Pſal. 112. 6

FINIS.

End of the text · Thomas Carter, Prayers Prevalency for Israels Safety (1643)

Prayers Prevalency for Israels Safety, Text

p. 1PRAYERS PREVALENCIE FOR ISRAELS SAFETY.

PRAYERS PREVALENCIE FOR ISRAELS SAFETY.