the name of God that is his iustice mercie power and truth Now seeing Gods name is manifest not onely in his word but in his workes of mercie and iustice for the inuisible things of God are seene in the creation and gouernment of the world as his eternall power infinit wisedome Rom. 1.20 mercie c. to leaue all men without excuse let vs pray to God for them that hee would sanctifie vnto them the one and the other euen this fatherly visitation of his vnto vs all that thereby wee and they may more and more know and feare his name euen that he is iust and hateth sin and will not make the wicked innocent Exod. 34.7 but visiteth the iniquitie of the father vpon the children and vpon childrens children vnto the third and fourth generation and that he is mercifull to all those that repent at what time so euer as wee see in the example of the theefe vpon the crosse who when at the last gaspe he confessed his sins saying to his fellow We are indeed righteously punished for we receiue things worthie of that wee haue done and cried vnto God for mercie Luc. 23.41 saying vnto Christ Lord remember me when thou commest into thy kingdome he receiued this most comfortable answere from him Verily I say vnto thee to day shalt thou be with me in Paradise That so wee might all iudge our selues thorowly now at the last that the Lord in his good time might cease iudging of vs whilest that we shall exhort one another as the Prophet willeth vs and say Come and let vs returne vnto the Lord Hos 6.1 for he hath spoyled and hee will heale vs hee hath wounded vs and he will binde vs vp And so many of vs as do know the name of God aright let vs make that good vse of it that we should namely that we seek vnto him in prayer both for our selues and for others and say as it is in the Psalme Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and for thy truths sake that is that hee would helpe vs euen for the glorie of his name The God of Iacob The God of Iacob Whereas he speaketh not onely of the name of God but of the God of Iacob If by Iacob we mean that particular person the holy Patriarke so called because when he was borne Gen. 25.26 he held his brother by the heele in token that though hee was the yonger yet in time he should supplant his brother and preuaile against him as also hee did when he got the birthright first and then the blessing of God from him who was also afterwards called Israel that is Chap. 32.28 a mightie prince of the strong God when hee had wrastled with the Angell and preuailed with him in his returne frō Laban to shew that seeing he had preuailed with God he should much more preuaile with mē euen against all his enemies as he did against Laban Esau and others If I say it be thus taken then they in their prayers haue respect vnto that great deliuerance that God gaue vnto him against all his enemies according to his name Iacob and so by it they confirme themselues by this great experience in him They confirme their faith by the example of Iacob and so must we by his others that God would do so now to them in the like case that as he defended Iacob from his enemies so hee would defend Dauid from his and as hee heard Iacob praying in his trouble when he fled from Esau and from Laban so he would doe Dauid now And truly this was a very good meanes to confirme their hope at this time to consider the former dealing of God with others in the like case Therefore by their example we must so read and search the scriptures that we may marke and apply the examples of Gods mercie and deliuerances vpon others to our selues That we may say that that God hath done so and so to others let him deale so mercifully with me now For there is no change in God or respect of persons with him but as hee hath punished the wicked in former times and holpen the godly so will hee doe still And therefore as S. Paul doth rightly applie the examples of Gods iustice in the Scriptures to the Corinthians to keepe them from sinne saying Let not vs commit fornication as some of them committed fornication and fell in one day three and twentie thousand 1. Cor. 10. ◠neither let vs tempt Christ as some of them tempted him and were destroyed with serpents neither murmure yee as some of them also murmured and were destroyed of the destroyer So doth Dauid here allude vnto the mercie of God in Iacob and applie the example of it vnto them to incourage them vnto prayer Rom. 15.4 For indeede whatsoeuer things are written afore time are written for our learning that wee through patience and comfort of the Scriptures might haue hope And truly if we would thus do Then might we haue great comfort in our prayers for euery estate then might we haue great confidence in our prayers for there should be no estate of our owne or of others but we might in the Scripture finde some example of Gods mercy shewed to them in the like case that haue sought to him for it As if we cōsider the dangers and enemies of our King which hee hath had since hee came into this realme that we might pray for him with good hope we must set before our eyes the estate of King Dauid not only before he came to the right of the crowne by the continuall and cruell practises of Saul but after that he was lawfully possessed of it by treason at home euen by the rebellion of his own children and others their confederates but yet God defended him from them all that wee might say The name of the God of Dauid defend thee that is thou God that thus diddest maintaine Dauid in his right of the kingdome against al his enemies defend thy seruant our King in his iust inheritance against all his enemies But if we consider as wee haue great cause to doe this dangerous time of the pestilence As in this pestilence from the example of Dauid that wee might bee incouraged vnto prayer let vs bethinke our selues how it was in the daies of Dauid when hee and the people had prouoked the Lord. Hee sent such a grieuous plague among them that in the space of three daies there died of it threescore and ten thousand But when Dauids heart smote him for that that he had done and he repented and confessed his sinne vnto God and did iudge himselfe for it being willing to beare the punishment himselfe that the people might be spared hauing pitie vpon them as it is written of him It is euen I that haue sinned 1. Chron. 21.17 and haue committed
our gouernours that for certaine causes best knowne vnto themselues which it is not meete for vs to inquire into it was not lawfull for any of the common sort to haue discourses of the heire apparant and so few of them thought of him that we haue now or of any other But this is most of all to be wondred at And for his peaceable entrance that he came to the kingdome so peaceably and with so great approbation of all sorts of men and trauelled through the length of the whole land almost euen at the first for meaner men haue not come to their inheritances and taken vp the possession of them so quietly For truly by the grace of God to his praise bee it spoken there is no more alteration in the land in any estate or in priuate mens condition for the most part than if the Queene were still aliue And this benefit is the greater because we feared the contrarie and none could haue looked for after her death such times as we haue now And if there be any change at all And that in this short time since his comming things are bettered it is from worse to better so that since his comming many things are better in the Church commonwealth For by the gracious proclamations of his Maiestie many abuses of Playes and Interludes with Bearebaitings and Bulbaitings vpon the Sabbath day are put downe with Monopolies and ingrossings of wares into the hands of a few men many worthy men are aduanced to greater honour and worship the Papists in lesse hope of any toleration for their Popish idolatrie than before And vnto all these benefits this is none of the least And all things very cheape that God hath added this plentie of all things euen at this time whereby victuals and other things are resonable cheape least by scarcitie there might be occasion of dislike Therefore in respect of them all let vs be thankfull vnto God and yet againe let vs consider that all these come not without some punishment as this plague which is so scattered in many parts of this land especially the chief cities wherein wee must also acknowledge the great mercie of God But we are fallen into Gods hand by reason of the plague that wee haue escaped that which wee had deserued and had most cause to feare euen to fall into the hands of our enemies that they might make a pray of vs and of al that wee haue which Dauid accounted a great mercie and chose it when both of them were offered vnto him saying Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hands of men 2. Sam. 24 14. therfore let vs be thankfull vnto God for this mercie also and so ioyning thanksgiuing vnto prayer for these causes that wee haue heard let vs pray vnto God for the preseruation and honour of our Lord and King Iames whom the Lord at this time with so many great benefits hath sent vnto vs and let vs take these words of the Psalme into our mouthes from which I haue a little vpon this occasion that you haue heard of digressed and say The Lord heare thee in the day of trouble c. The Lord heare thee These are the words of the prayer of the people for Dauid their King but as Ioab taught the woman of Tekoah what she should say to the King Chap. 14.19 and did put those words into her mouth which she spake before him so Dauid made this prayer for them and taught them what they should say vnto God in his owne behalfe and did as it were put these words into their mouthes when they should come before him And so hee not onely as a King taught his subiects what dutie they did owe vnto him but as a Prophet also speaking by the inspiration of the spirit of God 2. Pet. 1.21 as other holy men that wrote the Scriptures informeth the Church of God what duties they owe to him and to their superiours Dauid teacheth the people their dutie to himselfe So that he doth not in teaching them this duty of prayer for him ambitiously seeke himselfe and stand vpon his own prerogatiue to say Oh I am your King you ought to pray for me and to doe so and so but he knew it to bee his owne dutie to informe them that were committed vnto his charge in all duties to God and men euen to himselfe and therefore doth thus discharge it knowing also that in his owne safetie did consist their welfare and therefore in praying for him which hee taught them to doe they should benefit themselues So may and ought all superiours do to their inferiours So that by his example it is lawfull for all publike persons in the Church and commonwealth to teach those that are vnder them what duties they should doe to them and to require them at their hands without all suspition of ambition vainglorie or any waies seeking themselues Yea they ought to doe it and no man to finde fault with them for it not only because all superiours must teach their inferiours but also and especially because the inferiours in doing such duties vnto them shall greatly profit themselues Thus may and ought all the Ministers of Gods word in wisedome teach the people and flocke that is committed vnto them As the Minister to their people and flocke what duties they owe not onely to God and other men but euen to themselues and in so doing not to be thought of any ambitious proud c or their doctrine any waies disliked or suspected and to shew vnto them whether for reuerence of their persons to haue thē in singular estimation for their workes sake or for obedience of their doctrine 1. Thess 5.13 Heb. 13.17 to obey it that they may goe on with cheerefulnes or for maintenance or recompence of their labours in worldly things 1. Tim. 5.17 to giue them double honour or in any thing els what they should do vnto them Not only because they be faithfull in Gods house as Moses was Heb. 3.2 and so deliuer vnto them the whole counsell of God Act. 20.27 as Paul did and so teach them all-things and therefore of necessitie there must bee a time for them but also because the people in doing these duties to them they benefit themselues For in preseruing the authoritie of the ministery of the word inuiolable in their consciences and in the consciences of others consisteth the peoples welfare So that as this people was not to except against this prayer when it came to them from Dauid for it came not by the way of intreatie as an indifferent thing but by a princely iniunction or propheticall instruction and so as a necessarie dutie of theirs and therefore they were to thinke that they were bound vnto it and that hee did necessarily require it at their hands and not to make
Christ Father into thy hands I commend my spirit but also with S. Paul Luc. 23.46 Philip. 1.23 21. I desire to be dissolued and to be with Christ for that is best of al for me for hee is vnto me euen in death aduantage And thus wee see what comfort wee may haue in this vncomfortable time of the pestilence if wee rightly beleeue that God is our defender as they professe here of themselues and of their King in saying The name of the God of Iacob defend thee The name of God Now for these words whereas they say The name of the God of Iacob therby they meane God himself but they thus speak of God because al the knowledge that we haue of God ariseth of the knowledge of his name and as to that end he hath giuen himselfe in the Scriptures sundrie names that thereby we might know not only what he is in himselfe so far as it is meet for vs to know but especially what he is to vs so by them by them principally we know him to be as he is not onely in himselfe but vnto vs. As when hee calleth himselfe a spirit we are not bodily to conceiue of him as the Papists doe By it we know what God is vnto vs. Jsai 26.4 and when he saith of himselfe I am that I am and calleth his owne name Iah and Iehoua that is hee that so is of himselfe alone that all other things haue their being of him and for him and as the Apostle expoundeth it in the Epistle to the Romanes Rom. 11.36 Of him and through him and for him are all things to him be glorie for euer Amen And when he is called God almightie Gen. 17.1 Nehem. 9.6 2. Cor. 1.3 and all sufficient Creator of heauen and earth the preseruer of all things most mercifull the God of all comfort and father of all consolation euen our father and our God who hath made a sure couenant with vs in Christ Ierem. 33.20 more sure than that of the day and of the night which cannot bee broken as to that end hee calleth himselfe the God of Abraham and of Isaack and of their seede and here the God of Iacob c. So wee by all these and the rest of his names and titles giuen vnto him know certainly what he is and will be vnto vs and what we are to look for from him And from this knowledge of the name of God ariseth confidence in prayer as when they know him From hence ariseth confidence in prayer and here call him the God of Iacob that is hee that hath made a couenant of mercie with him and with his posteritie that he will be their God and they shall be his people they may be bold to flee to him for succour and confidently call vpon him in the day of their trouble to heare them and to helpe them as they doe And the more that they know of his name that is of his goodnesse mercie truth power wisedome iustice c so may they the more boldly pray vnto him not doubting but that hee will be answerable to his name For if a mortall man stand so vpon the credit of his name that he will do many things to those that seeke him to preserue it then God will much more shew himself to vs to be such as he hath manifested himself vnto vs by his name And thus our Sauiour Christ to incourage vs to call vpon God hath in that forme of prayer that he hath taught vs to vse set before it the name of God and willeth vs to begin thus O our Father which art in heauen that we beleeuing him to be a father in affection to vs and almightie that is to haue all power in his hand to help ruling not only in earth but in heauen we might be bold to pray vnto him and to aske not doubting but that of his fatherly goodnes infinit power he will heare vs help vs. For as among men according to the good name that they haue for liberalitie and pitie As men that haue a good name are most sought vnto so will men bee readie to come vnto them in their neede and the poore will say I will goe to such an house for they haue a good name and are counted good to the poore and mercifull al men speak well of them for their liberalitie and this name of theirs giueth thē incouragement to come boldly often So when wee know God thus by his name it will make vs bold to come vnto him in prayer But if a man haue an ill name in the countrie and be accounted hard-hearted couetous a miserable wretch and one that will part from nothing vnmercifull like the rich glutton in the Gospell Luc. 16.19 1 Sam. 25.20 and euen a very churle as Nabal was then few or none will come vnto him for his very name driueth them away they know by the report that goeth of him what he is The ignorāce of Gods name hindreth men from prayer and what they may looke for from him before they come Or if a man be neuer so mercifull and others know it not and so they are ignorant of his good name that hee hath and that hee is worthie of they cannot with any good hope come vnto him for they know not what he is they haue heard nothing of him at all So when by vnbeleefe we hardly conceiue of God of his goodnes or for wāt of knowledge are ignorant of his good name euen of al his mercie of his truth pitie Deut. 28.58 and compassion that is in him and so know not his great and glorious name we can haue little or no hart at al to come vnto him in trouble and seek vnto him for help by prayer as these did here And this maketh some so forward vnto prayer they are so well acquainted with the name of God that they doubt not of speeding and others again are so backward vnto it they are so wholy ignorāt of his name Therefore as if wee had any dealing by the way of petition and supplication with a great man wee would inquire after his name and what report hee had in the countrie and according to that wee would proceede or stay So that wee might come to God in our neede with confidence as Dauid and the people doe here let vs inquire after his name that is let vs in the Scripture see how he is called mercifull yea the God of all mercie and the father of all consolation Psal 65.2 the hearer of prayers our father and our God and all good is spoken of him there that so we may come boldly hoping that wee shall finde him as good as his name and so pray Exod. 32.11.12 Numb 14.13.14.15.16.17.18.19 as Moses doth often in the wildernes for the people of Israel that God would heare him and be mercifull vnto them euen for the glorie of
his name And this is the rather to bee marked because that the Lord when hee would make himselfe best knowne vnto Moses Exod. 34.6 and so did to that end proclaime his name as it is said speaketh thus The Lord the Lord strong mercifull and gracious God is answerable to his good name though men be not so alwaies slow to anger and abundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne c. See what a name the Lord giueth to himselfe that wee might be incouraged to come vnto him And hee not onely hath this name but he is answerable vnto it and is so indeeded and wee shall finde him to be so Many men haue better names than they deserue though some haue worse for they are said to be pitifull and gentle and courteous but when we come to deale with them wee finde it otherwise for men in iudging are oftentimes deceiued and some speake according to their owne opinion But the God of truth speaketh of himselfe as he is therefore as hee is called mercifull so he is and hath alwaies bin found to be so and shall be to the end of the world Therfore as among men to confirme vs in their good name wee consider how they haue often bin beneficiall vnto others to our selues how they haue oftentimes holpen others in their need so that we might know God to be so wholy agreeable vnto his name consider how he hath in former times bin good vnto men that haue prayed vnto him yea to our owne selues As how hee heard the crie of the Israelites in Egypt Exod. 3.8.9 when they were oppessed with his tyrannie and came downe to deliuer them and how he heard Moses for them at the red sea Exod. 14.15 and made a passage for them thorow it that they might escape their pursuers and how often he heard him for them in the wildernes both for water and for flesh Exod. 17.4 Numb 11.11 Gen. 28.10 32.9 and for deliuerances from many plagues how he heard Iacob when he fled from his brother Esau and when he met him again and deliuered him from him how he heard all the Iewes in the daies of Queene Hester and deliuered them from the mischieuous practise of Haman their enemie Hest 8.16.17 yea how he hath heard our selues praying to him publikely and priuately that so by experience we might know him to be according to his name so this name of his might incourage vs to prayer for he hath a good name most deseruedly But because of the time I must leaue this somewhat vnperfect I wil proceed in it by the grace of God the next day for I see that all things cannot be spoken at once THE SEVENTH SERMON vpon the first verse and part of the second The name of the God of Iacob defend thee COncerning the name of God spoken of here I am further to adde this That seeing neither we nor any other can pray vnto God but according to the knowledge that we haue of his name As Salomon saith in his prayer that the very stranger a farre off hearing of the name of God should be moued to come to the temple and pray there and desireth God to heare the prayers of such as well as of the Iewes 1. King 8.41 moreouer as touching the stranger that is not of thy people Israel who shall come out of a far countrie for thy Names sake when they shall heare of thy great Name and of thy mightie hand and of thy stretched out arme and shall come and pray in this house We are to pray that all nations might know the name of God that so they might seeke to him heare thou in heauen thy dwelling place and doe according to al that the stranger calleth for vnto thee that all the people of the earth may know thy name and feare thee as do thy people Israel c where wee see what should moue them to come to the Temple and pray euen the knowledge of Gods name· seeing then I say without this men cannot call vpon God we are to pray that all the Nations in the world euen the Iewes and the Turkes and those that are a far off might know the great and glorious name of God that they might ioyne themselues vnto the visible Church and with them pray vnto God serue him For according to the name of God so is our feare of him and loue to him and faith in him and also prayer vnto him Especially we are to pray for our afflicted brethren at this time and those that are visited with the pestilence that God in the midst of their troubles would make knowne vnto them his name euen how mercifull he is to al that repent as our Sauiour Christ hath most comfortably shewed in the parable of the prodigall sonne who after hee had forsaken his fathers house and had wasted all his goods with riotous liuing at the last returned vnto his father Luc. 15.13 Especially they that are visited with the plague and said Father I haue sinned against heauen and before thee and am no more worthie to be called thy sonne Then his father did not only willingly receiue him and bad his seruants bring foorth the best robe and put it on him and put a ring on his hand and shooes on his feete and kil the fat calfe and make a feast for his safe returne but when he was a great way off his father saw him and had compassion and ranne and fell on his neck and kissed him And as he hath also shewed the same mercie of God in his manifold gracious promises most louingly calling vnto him all those that truly repent as Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you take my yoke on you learne of me that I am meeke and lowly in heart and ye shall find rest vnto your soules for my yoke is easie and my burden is light And againe the Lord saith Call vpon me in the time of thy trouble and I will deliuer thee And Psal 50 1◠Ioel. 2.32 Whosoeuer shall call vpon the name of the Lord shall be saued and such like that so according to the greatnes of his name they might be moued to come vnto him in this trouble of theirs that God might heare them and help them For it is to be feared that many whose case is to bee pitied for want of this sauing knowledge of the name of God That by it they may know his name and so pray vnto him Hos 7.14 roare and crie out for the extremitie of their paine but doe not vnfainedly and from the bottome of the heart with true repentance and a liuely faith pray vnto God as the Lord complaineth of the Iewes They haue not cried vnto me with their hearts when they howled vpon their beds They are so ignorant that they know not
profit by it to amendment of life if he should also giue vs patience yea if hee should take vs away in this plague and should assure vs in the middest of all pains and feares of death of the forgiuenes of all our sinnes and giue vs good hope of euerlasting life and of the resurrection of our bodies that when wee giue vp the Ghost wee might boldly say Father into thy hands I commend my spirit might wee not bee well assured by these that God had heard our prayers Therefore if affliction and trouble doe come let vs see how we profit by it and what patience God giueth and so accordingly be assured that God hath heard our prayers And that the Lord in mercy will thus deale with vs wee may be assured of it so many as pray to him aright and this must be sufficient for vs and a sure token that God hath heard our prayers that wee might bee thankfull to him for it Therefore let vs not cease praying vnto him night and day not doubting but that God in his good time will turne our burnt offerings into ashes that is some way or other shew that he hath heard our prayers to his glory and the comfort of our selues and of our brethren Selah The vse of it for musicke Selah The Hebrew word retained in the Latine and English translations for the Greeke hath it not vsed for the most part only in the Psalmes which were made to bee sung in the temple noteth a vehement lifting vp of the voyce and especially thereby also a contention and affection of the minde so that the Musitions when they came to this word which was vnto them as a direction in Musicke did not so much sing it or say it as we doe now but letting it passe thereby did know that they should lift vp their voyces on high to that end that thereby their minds and the minds of others might be moued with that that was then sung according to the matter thereof And so it was a note of some change in the musick and thereby also in the minds euen as wee when wee speake of any waightie matter wee put in some note of exclamation or word to stir them vp to attention and to marke it diligently as our Sauiour Christ in the Gospell often in such cases and to this end vseth this word Behold So was this word vsed to stirre vp their voyces and thereby to stirre vp their minds That kinde of musicke that was then vsed in the temple for which this was written is now ceased with the rest of that Leuiticall kind of seruice And for the affections of the mind and so there is no more vse of it that way yet still it is carefully retained in the text and there is good vse of it in the Church for it serueth to the stirring vp of the mind with some speciall affection vnto that whereunto it is affixed which affection must alwaies be according to the matter contayned in those words whereunto this is adioyned And therefore it noteth out not any one speciall affection of the mind as some interiections doe but diuers and generally all kind whatsoeuer which must be in vs diuersly according to the matter As in the third Psalme it is vsed three times for three seuerall affections according to that that is said there Psalm 3.2 as Many say to my soule there is no helpe for him in his God Selah As if he should say O what a great calamitie or crosse is that I am greatly affected with that and would haue others to bee so too and pity mee thereafter Verse 4. And I did call vnto the Lord with my voyce and he did heare me out of his holy mountaine Selah They said God had forsaken him but hee prayed vnto God and God heard him and then hee addeth Selah as if hee had said Oh what a good God is that and how is that to be marked And lastly in the same Psalme Saluation belongeth vnto the Lord Verse 8. and thy blessing is vpon thy people Selah As if he had said God only can saue and he saueth his people and then affixeth Selah As if he had said Oh what a blessed thing is that and how should wee therefore put our trust in him So here when Dauid had willed them to pray that God would remember his prayers and shew that hee had heard them he addeth Selah to stirre vp their minds and his owne Theirs that they might pray this earnestly for him and know that he had great need of it for hee commended it vnto them with some feeling and hee knew that it was a great thing to offer vp any thing to God that should bee acceptable vnto him if we consider his excellency and our own vnworthines And for himselfe that he would esteeme this as a great benefit if the Lord would shew that he had heard his prayers euen as hee confesseth in the next Psalme Psalm 21.2 Thou hast giuen him his hearts desire and hast not denied him the request of his lippes where hee doth also adde this note Selah to shew that as before they did earnestly pray for it so now they should be greatly affected in thankesgiuing with it and as they had a feeling of their want in praying for it so they should haue of the goodnes of God in giuing thankes for the same and so both in the one and in the other to haue their minds specially moued with that they said Generally wheresoeuer this is vsed The generall vse of this word we must carefully marke it and make some good vse of it according to the matter where it is vsed For though the whole Scripture be excellent in it selfe and in euery part of it as being giuen by the inspiration of the holy Ghost 2. Tim. 3.16 and is profitable to teach to conuince to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works yet some parts haue more speciall vse to vs in some cases than other and therefore some are commended vnto vs with the title of excellencie as all the Psalmes commonly called of degrees Psalm 120.1 or as others reade it of excellencies because in that shortnes they containe some excellent matter So also in the same Psalme some part may bee of greater vse and of more note and obseruation for some causes than some other part of the same as here in this Psalme though hee commended the whole Psalme vnto them and whole matter of the same as appeareth by the title and inscription of the same and the whole discourse of it yet in it the matter of this verse he doth specially commend vnto them for some causes with this marke or note then well knowne because it was in great vse when he addeth Selah So also in another Psalme Dauid commendeth one thing vnto them with a double note Psalm 9 16. Higgaion
when he was sicke and sent to Beelzebub the god of Esron to know whether he should recouer or no Vers 2. he sent him this message That because he had forsaken the true God and sent to them that were no gods he should not come from the bed on which he was but he should die there as also he did Now when the disciples of Christ desired that fire might come downe from heauen to consume the Samaritanes and their cities because they would not receiue him when he was going towards Ierusalem they obtained it not though they pretended the example of Elias saying Master Luc. 9.54 wilt thou that we commaund fire from heauen and destroy them as Elias did He said they had not that spirit did it not to that end that he did namely the glorie of God but in respect of themselues So then if we will obtaine any thing at the hand of God we must therein seeke his glorie and desire it to that end that thereby God may be glorified and praysed as the people doe here when they say That we may reioyce and set vp our banners in the name of our God when hee shall fulfill all thy petitions This was the ground of the prayer of Moses for the Israelits in the wildernesse whereby he often obtained great things for them As when the Lord would haue destroyed them for their idolatrie with the golden calfe Exod. 32.12 and haue made of Moses a mightie people he prayeth vnto God that he would not do so for then the Aegyptians would speake ill of God and say that he maliciously brought them out from thence to destroy them in the wildernesse and so he not seeking his owne glory but the glorie of God herein obtained that they were spared contrarie to their deserts And Moses that God would spare the Israelits for the glorie of his name And so afterwards when the spies that were sent to spie out the land of Canaan brought vp an ill report of that pleasant land of promise contrarie to all truth Num. 14.13 and by that means discouraged the people so that they all murmured against Moses and Aaron that they had brought them thether to fall by the sword of their enemies God said That he would destroy them with the pestilence but make of him a mightier nation than they Moses prayed for them and said That the Aegyptians would say that God was not able to bring them in and so to stop the mouths of the enemies and for the glorie of God he desireth that he would spare them and so he did Thus ought we to pray for our selues and for the Church of God that he would turne from vs all those euils that we haue most righteously desired euen for the glorie of his name and therein not respect our selues so much as Gods glorie that we professing his name it might not be ill spoken of for our punishments And truly this should be one principall reason to mooue vs to pray for the remoouing of this plague So ought we to pray for the remoouing of this plague that the Atheists and Papists and worldlings doe not speake ill of Gods name and of his people and his Gospell when he so greatly punisheth them that professe it And also that we our selues and others might by remoouing of it haue cause to praise his holy name And indeed if we did lesse respect our selues herein as for the most part men do wholly and be more carefull of Gods glorie as that by the staying of it he might be praised yea and iustice might be executed to the glorie of God the course of which now for a while hath beene stayed in many places because they could not so safely meet for feare of the infection and that good things might be established and ill remooued by a Parliament which it is like should haue beene long before if this pestilence had not beene so vniuersall and so mortall we might obtaine by our prayers a great deale more than we doe Psal 79 8. Therefore let vs pray as they did Remember not against vs the former iniquities but make hast and let thy tender mercies preuent vs for we are in great miserie Helpe vs O God of our saluation for the glorie of thy name and deliuer vs and bee mercifull vnto vs for thy names sake Wherefore should the Heathen say where is their God Here we see they pray to God to forgiue them their sinnes to remooue that punishment that was iustly laid vpon them for the same euen for the glorie of his owne name and so must we doe at this time if we will be heard that it may be known that he is a God of mercie that he is the hearer of prayers that he will be found of thē that seek him euen in due time Psal 10.1 in affliction And if the glorie of God did more take vs vp then might we hope to obtaine more things at his hands And thus againe the people of God prayed in their miseries Not vnto vs O Lord not vnto vs Psal 115.1 but to thy name giue the glorie for thy louing mercie and for thy truths sake wherfore shall the Heathen say when is now their God Our God is in heauen he doth whatsoeuer he will VVhere they pray God that he would doe that that might make most for his glorie not for their selues but for his mercie and truths sake that he might be praised So must we pray that God would so deale with vs in this visitation of his that he may be knowne to be our God and so honoured of vs and of all others so that whether he remooue it or it continue his glorie may be set forth by it and that done that may make most for it If we did pray in the zeale of Gods glory we might obtaine great things And assuredly if wee could come to these indifferent minds to haue or to forgoe health and other things as they might make most for the glorie of God then we should see how the Lord would deale with vs in this and all other things besides Therefore let vs be so inflamed with the zeale of Gods glorie that we may pray as the people doe here Giue me this and giue me that that we may sing of thy saluation and set vp our banners in the name of the Lord our God when he shall fulfill all our petitions And we shall find by experience that the more we seeke the glorie of God in any thing the sooner shall we haue it and in greater measure for God though he should forget vs yet he cannot forget the glorie of his name nor those that be carefull of it So then whether we aske the forgiuenesse of our sinnes or the increase of faith or any other of the graces of God to lead an holy life we must respect the glorie of God in them and that we and others may praise him for them Or
therefore we must commend the care of al vnto God who saith Except the Lord build the house they labour in vaine that build it And Psal 127.1 It is in vaine for a man to rise early and to lie downe late and to eate the bread of sorrow but he will giue rest to his beloued Therefore wee must say and doe as Dauid did And 16.5.8 Thou wilt maintaine my lot And againe I haue set the Lord alwaies before me for he is at my right hand therefore I shall not slide Wherefore my heart is glad and my tongue reioyceth my flesh also doth rest in hope Where wee see how he commended the care of himselfe and of all that he had vnto the Lords protection whereupon it came to passe that he not only was defended but had a quiet minde and bodie as he saith also in another place I will lay me down And 4.8 and also sleepe in peace for thou Lord onely makest me dwell in safetie And so wee must ascribe all our defence for the time past to him The defence of our King is only of God and trust only to him for the time to come And now for the present state of our time we must beleeue that all the defence of our King from all daungers is and must come onely from God for though he be wise himselfe and hath a wise honourable Councel and there are many that watch and care for him besides yet if God did not defend him the diuel by his subtiltie might make his enemie wiser than all of them Therefore as Dauid saith of himselfe Psal 140.7 It was God that did couer his head in the day of battell that is though hee had an helmet and such like defence yet if God had not couered his head all that had been nothing so we must say it is God that hath couered not onely his head but his whole bodie from the strokes of his enemies yea wee must say as Paul saith of himselfe 2 Cor. 1.10 God hath deliuered him from so great a death and doth deliuer him daily in whom wee trust that yet hereafter he will deliuer him Therefore when wee heare of any daunger towards his person or towards the State we must not make small account of it and say Tush I but there are these and these meanes to defend vs the King and his Counsell are wise enough to preuent all but wee must say That good God and merciful father who of his infinit mercie hath defended him and vs hitherto will do so still and pray to him thereafter that it may bee so as this people doth here The name of the God of Iacob defend thee So is it in all sicknesse and namely in this great mortalitie of our time He onely can defend vs from the pestilence 1. Cor. 11.30 wherein many are sicke and many are weake and many fall asleepe none can defend vs in it but onely God and he is able to doe it In the Law God hath threatned great and incurable diseases to the disobedient for it is said The Lord will smite thee in the knees and in the thighes Deut. 28.35 with a sore botch that thou canst not bee hâ—â—led euen â—rom the sole of thy foote vnto the top of thine head And a little after in the same place The Lord will make thy plagues wonderfull Vers 59. and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance I will bring vpon thee all the diseases of Egypt whereof thou wast afraide and they shall cleaue vnto thee and euery sicknes and euery plague which is not written in the booke of this law will the Lord heape vpon thee vntill thou be destroyed And from them that walke in his waies he hath promised to keepe these diseases farre away If thou wilt diligently hearken O Israel vnto the voyce of the Lord thy God Exod. 15.26 and wilt doe that which is right in his sight and wilt giue eare vnto his commaundements and keepe all his ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee These threatnings and promises he only is able to verifie and doth who hath said to that end He will deliuer thee from the snare of the hunter and from the noysome pestilence Psal 91.3 he will couer thee vnder his wings and thou shalt be sure vnder his fethers his truth shall be thy shield and buckler thou shalt not be afraide of the feare of the night nor of the arrow that flieth by day nor of the pestilence that walketh in darknesse nor of the plague that destroyeth at noone day a thousand shall fall at thy side and tenne thousand at thy right hand but it shall not come neere thee There shall none euill come vnto thee neither shall any plague come neere thy tabernacle for he shall giue his Angels charge ouer thee to keepe thee in all thy waies they shall beare thee in their hands that thou hurt not thy foote against a stone Thus it is the Lord only that keepeth vs from plagues and diseases by the inuisible ministerie of his holie Angels which he vseth for the defence of his seruants and the punishment of the wicked For as when the Lord did send his Angell into the hoste of proud blasphemous Sanecherib he smote in one night an hundreth fourescore and fiue thousand 2. King 19.35 so that when they rose early in the morning behold they were all dead corpses And as in the time of Dauid 2. Sam. 24.15 the Lord by an Angel did destroy with the pestilence seuentie thousand men in three daies So in the middest of all pestilent diseases if the Lord bid his Angell cease punishing as hee did then when hee stretched out his hand vpon Ierusalem to destroy it hee said Vers 16. It is sufficient hold now thine hand or if he will them to keepe vs in the middest of it it shall bee so and then shall that be verified vpon vs Psalm 91.13 which is written Thou shalt walke vpon the lion and aspe the yong lion and the dragon shalt thou tread vnder feete that is his Angels shall preserue vs in the middest of great dangers harmelesse He onely defendeth in these cases therefore let vs trust in him and in him alone As he did recouer Hezekiah froÌ„ death He healed King Hezekiah when he was sicke of a most deadly disease euen when he lay sicke of a pestilent feuer and had a Carbunckle or Plague sore broken out in his body and before that had receiued the sentence of death in himselfe Isai 38.1 For the Prophet had said vnto him Thus saith the Lord put thine house in order for thou shalt dye and not liue that is this sicknesse of thine is deadly in it owne nature Then he turned his face vnto the wal
by experience though God haue giuen them something Mich. 3.4 Zach. 7.13 for a man may once or twice do for his enemie and for him whom he neuer meaneth to gratifie any more Another cause then why wee haue so little knowledge in the time of our need that God will heare vs is that we haue so little acquainted our selues with prayer and that we haue not done as the Apostle willeth vs namely Phil. 4.6 in all things made our requests knowne vnto God in supplication and prayer that is we haue not so often prayed vnto him as wee haue need and so we haue not that experience that we might haue had Seeing then that this is a great blessing of God which is or should be desired of all namely to know when we pray that God will heare vs let vs come often vnto him in prayer and that I may vse the words of S. Paule In all places and vpon all occasions lift vp pure hands vnto God that we may haue often talk with God and be as it were well acquainted with him and so by experience know what account we may make of his helpe And that our experience herein might be such as it ought we must not onely pray often as hath beene said before but especially we must well see and diligently marke how God graunteth our requests and alwayes consider what hath followed vpon our prayers And then wee must marke what followeth vpon our prayers And this is that that Dauid sayth of himselfe Psal 5.4 Heare my voice in the morning O Lord for earely in the morning I will direct my prayer vnto thee and I will wait where he saith That when he had prayed vnto God he would tarrie Gods leisure and consider what followed vpon his prayers For all good experience ariseth not so much of the often practise of a thing as of the wise and diligent obseruation of the euent of it insomuch that some shall vse a thing very often and yet make little or no vse of it at all to themselues as we see some neuer marke what meat or drinke doth hurt them But the skilfull physition that hath often prescribed a medicine against such a disease and hath marked in his patient how it hath wrought and how he hath been cured by it thereby gathereth a certaine knowledge that this medicine is good for the cure of such a disease for saith he I haue not only often giuen it but haue found that many haue been cured by it and thus all rules of that art as of all other arise of experience that is of marking what was the effect of such a cause So then when a man hath not onely often prayed vnto God but hath also marked how he hath obtained his requests at the hand of God then specially from the promises of God and secondly from his owne experience of the truth of them hee gathereth a certaine knowledge that God will heare him for he considereth how according to that goodnesse that is in him and the truth of his promises he hath oftentimes heard him before Otherwise it may come to passe that though the Lord hath often heard vs For want of this we haue not that assurance from experience that we might and that in many things if we either through negligence haue not regarded it or through carelesnesse haue forgotten it we can haue little knowledge in the time of our need that he will heare vs. And thus the Lord many times in iustice punisheth the vnthankefulnesse of men who marke not his fatherly dealing towards themselues for their owne comfort and the praise of his name that though he hath often holpen them and all the world hath seene it yet in their greatest need they are in as much doubt of his goodnesse and pray with as great distrust as though he had neuer done any thing for them before As on the other side he thus in mercy and fauour plentifully rewardeth the thankfulnesse of those that often pray and call vpon him in the time of their trouble and also carefully marke and diligently remember what hee hath done for them to prayse his holy name for the same that by this good experience they know what he will doe for them for the time to come And thus it falleth out when we haue any dealing with men Thus is it when we haue any dealing with men as when in any distresse we shall be in such case that we know not whom to seeke to for helpe and we complaining of it one should say to vs Goe to such a man and then we should say nay for I know not what he will doe for me he neuer did any thing for me yet and therefore I haue no great cause to presume of his helpe Then the other shall say to vs againe yea that is not so for I remember my selfe how at such a time in such a need you had great succour and comfort from him then we being not able to denie it should say It is true indeed as you say but my memorie is so ill that I had cleane forgotten it Are we not here iustly punished for our vnthankefulnesse to doubt of a mans good will there where there was no cause So is it when by forgetting Gods mercifull dealing towards vs we doubt of his goodnesse in the greatest time of our need without any iust cause But otherwise he that well beareth in mind what benefits from time to time hee receiueth of men to be thankefull vnto them for the same he can in any distresse presently tell what to doe and say to his owne comfort as namely I will goe to such a man for I remember how often he hath done for me heretofore So fareth it with all them that marke what God hath done for them In this respect therefore it is requisit that we keepe a register of all Gods benefits We must therfore keepe a register of Gods benefits Psal 103.1 and say to our selues as Dauid doth Praise the Lord O my soule and forget not all his benefits Especially we must marke diligently what things he hath done at our prayers the same Dauid also saith of himselfe This poore man cried Psal 34.6 and the Lord heard him and saued him out of all troubles And as hee in some cases did make speciall Psalmes which beare the titile of remembrance and they were made specially that by them he might keepe a thankefull memorie of Gods benefits Psal 38. so ought we to doe some thing to helpe our memorie this way especially when we see how forgetfull we are of them that so vpon long experience we might say I know that God will heare and helpe me Therefore when we haue prayed for any common benefit or for any deliuerance as feare of enemies and such like when we haue prayed in the Church here for any that haue beene sicke when for others in other cases priuatly when for our selues at home