Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	let_v	lord_n	prayer_n	9,235	5	6.5766	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85659	Nehemiah's teares and prayers for Judah's affliction, and the ruines and repaire of Jerusalem. Delivered in a sermon in the Church of Magarets Westminster, before the Honourable House of Commons upon the day of their monethly humiliation, April 24. 1644. By John Greene Master of Arts, late pastour of Pencomb in the countie of Hereford.	Greene, John, Master of Arts.	1644 (1644)	Wing G1822; Thomason E48_7; ESTC R14498	37,819	46

willing to do his power inables him to doe when you seek to God in prayer what ever your necessities be for soule for bodie for the Church for your selves you goe not to a weak God that hath not where withall to satisfie your desires but you go to the God of Heaven that whatsoever is in Heaven or in the earth he hath it at his command to give I proceed to those incouragements that Prayer it selfe gives to all those that will make use of it and I hope by Gods blessing they may be some provocations to put us more upon prayer we all I hope desire to helpe somewhat towards the cause of God let me tell you a little to quicken your attention there is no such way whereby every one may help as this of Prayer First it is an help of the largest extent other helpes can goe no farther then your counsels persons and purses can reach but the help of Prayer can extend to the redresse of the miseries and distresses of Gods people in the farthest parts of the world David Psal 1●9 7 8 ● in his Meditations travelled through Heaven earth and the seas and where ever he went he sound God present I am sure Gods Church and his servants at one time or other have found the like and their Prayers have in all places met with God on the land as more anone on the sea as Jonah the breath of the Churches prayers Jonah 2. 1. hath raised up such stormes in this as hath scattered and distressed invincible navies of their enemies as Englands prayers did that Spanish Armado in 88. they have also stirred up prosperous gales to bring ships for the Churches reliefe in strait sieges to their desired haven they did it for late besieged Tredah in Ireland in a word Psal 107. 30. where ever God is there Prayer can come and you know God is everie where as the Lord himselfe Am I a God at hand saith the Jet 23. 23 24. Lord and not a God afarre off Doe not I fill heaven and earth Secondly Prayer is a speedie help many places miscarry and are lost because helpe comes too late and many friends would helpe sooner if they could tell how sooner to convey helpe all other helps of men armes ammunition money c. require time for raising and conveying whereas this of prayer is a quick a speedie and present help our prayers if such as they should be are no sooner out of out mouthes nay in our hearts but they are in Heaven and no sooner in Heaven but the benefit of them may be with the distressed Church many thousand miles distant Daniel found this Whiles I Dan. 9. 21 22 23. was speaking in prayer the man Gabriel being caused to fly swiftly informed me and said at the beginning of thy supplications the commandement came forth c. Thirdly Prayer is an invisible help many would willingly send reliefe to friends in distresse if they knew how to convey it with safetie and without danger of intercepting but there lye armies in the way Scouts ambushments and many other hazards now Prayer can avoid all these it can goe to God and bring such helpe from Heaven as the enemies Scouts can neither discover nor stop no ambush can way-lay or surprize it Fourthly no such universall help in all extremities as Prayer It 1 Kin. 8. from 33. to the end of 39. from 44. to the end of 50. is Salomons Catholicon whatsoever plague whatsoever sicknesse war want of raine pestilence famine cities besieged enemies prevailing yet if they pray and make supplications turne from their sin when thou afflictest them then heare thou in Heaven and forgive and doe and give to every man according to his wayes I might single out many incouraging instances Prayer can give victorie Exod. 17. 11. in doubtfull battels as in Israels against Amalek sometime Amalek prevailed but in the end Moses hands lift up in Prayer not Joshua's sword got the victorie It can recover lost Judg. 20. 26. battels as in the Civill war betwixt the eleven tribes and the Benjamites after two battels lost wherein were slaine fortie thousand Isai ●7 1● 36. of the Israelites Prayer in the third obtain'd the victorie Prayer can raise a siege even a dangerous and confident one as was that of Sennacherib against Jerusalem Prayer can turne the plots and wisdome of the greatest State-Polititians into foolishnesse and for them on to twist an halter for their own execution the Prayer of ● Sam. 15. 31. 17. ●4 23. David did it against Ahithophel I might adde many other both out of forraigne and our own Histories the victorie against Cedwall Fox Martyr vol. 1. 151 ●98 18● and Penda in the time of the Saxons ascribed to the Prayers of Oswald the like against Su●no the tyrant and Alluded against the Danes I remember an observation I have read of Constantine that after God had blessed and honoured him with many victories whereas the Effigies of other Emperours was engraven upon their loynes triumphing he would be set in a posture of Prayer kneeling to manifest unto the world that he attributed all his victories more to his Prayers then his sword what was said of the wicked their Psal 57. 5. 59. 17. 149. 6. tongue is a sharp sword swords are in their lips may be truly said of the tongues and lips of Gods people in prayer they are as two-edged swords in their hands to execute vengeance and surely Gods enemies have often found the power of this sword of Prayer and those which are the Lords people may say of this when used as it ought as David once of that which was Goliahs There is none like 1 Sam. 21. 9. that give it me To conclude this such is the prevalent power of Prayer that what is it which God can doe that Prayer hath not or cannot do I had almost said that God cannot doe that which the Prayers of his servants will not have him doe and I may say it for the Lord Exod. 32. 10. himselfe hath said as much to Moses Now therefore let me alone that my wrath may wax hot and me thinks I heare Moses answering Lord who lets thee and God replying My hands Moses are tyed from executing wrath whilst thine hands in Prayer are lift up for mercie I come to the last incouragement in reference to our selves Prayer is First a very safe helpe many are kept from appearing in the Churches behalfe because afraid of danger they may hazard the losse of their places of honour or profit their estates it may be their lives whereas Prayer is such an help that you may use it against the enemie and for the Church even when you are in the enemies quarters in the enemies dungeon and that without all danger nor can those fetters that may chaine your hands and feet tye your hearts your tongues yet give me leave to tell you I feare that

worke a greater esteeme of these mercies when he is pleased to bestow them health is much prized by all but more by those that have lyen many yeeres upon the bed of languishing Libertie is sweet unto and desireable of all but most of those that have knowne the hardship of a long imprisonment the violence and danger of a storme makes a safe harbour the more welcome Mark 5. 25 26 ●7 the diseased woman that was cured of her issue of twelve yeares continuance would have taken it for a great favour if any of the Physitians she made use of could have cured her but when she had spent all and found her selfe not the better but the worse then Christ to come and heale her without any further cost or pains but only the touch of the hemme of his garment could not but work in her a greater and more thankfull esteeme of her cure The Joh. 5. 2 4 5 6 7. impotent man at the poole Bethesda that had an infirmitie thirtie eight yeeres would have been very glad if any man would have helped him into the water when the Angel troubled it and it was his complaint to Christ that he could find no such favour from any now when after so long waiting man would doe nothing for him for Christ to come and heale him with a word it could not but work in him an high esteeme of that comfortable healing Abraham much desired a child and so desired that when God told him Gen. 15. 1 ● Gen. 17. 17. Gen. 21. 6 ●8 12. Riserat pater admirans in gaudio riserat mater dubitans in gaudio sed side confirmata ri●●s ●l●e non al irride●dum opprobr●i sed ad celebrandum gaudium pertinebat Aug. de Civ Dei l. 18 c. 31. I am thy exceeding great reward he replies Alas Lord What wilt thou give me seeing I goe childlesse as if all that God could doe for him was nothing till God gave him a childe The Lord did at length give him a childe but it was when Abraham and Sarah were out of all hope and see how this affected both their hearts the Text saith Abraham laughed at the promise he grew to such an excesse of joy that he could not containe himselfe from laughter and Sarah when the Promise was made good and Isaac borne God saith she hath made me to laugh though her former laughter proceeded from unbeliefe yet this from joy and to shew the height of joy whereunto this mercie had raised them their son must beare the name of their joy be called Isaac that is Laughter Gen. 21. 3. It is ordinarie with us what costs little we doe not usually esteeme much and we can easily part with it our common Proverbe Lightly come lightly goe but such an estate such an house cost me so many thousands the purchase so much in building so much in furnishing and other accommodations for my content so that I laid out my whole estate nay hazarded my life in running through some dangers to compasse it what part with this No I will rather part with my life then forgoe this Surely I am perswaded that Reformation just Liberties and Priviledges with other Mercies we now expect if the Lord please to give unto us our expected end or if this favour denyed to us yet vouchsafed to our posteritie I am perswaded I say that we and they will farre more prize and esteeme these by how much more they cost our fore-fathers and our selves such losse in estates so much bloud to purchase and obtaine them at Gods hand Is not then that done for Religion for Reformation the assurance of just Liberties and after Peace which we expect and for which we have long pray'd yea and pai'd much also surely it is to be feared and we may probably conceive that we are not yet come to Gods price England and Ireland must both bid more and abide more before they enter upon those great desired mercies Hath it cost us much of our estates alreadie 't is somewhat probable it must cost us more suppose our whole estates nay our lives yet that pearle in the Gospel the Kingdome of God in its power and puritie will prove more worth then all Vse 1 It is a wonder to see too many hazarding the losse of heaven to leave a great uncertaine estate to their posteritie on earth and shall we thinke much at the cost of our purses nay of our lives if God call for them to leave unto a Kingdome to a Church to succeeding ages a more cleare and prevailing way and meanes to that immortall inheritance that is prepared and reserved for the Saints in Heaven Souldiers will never grudge the hazard of limmes of life so they may get the victorie and what should dishearten or dismay any who●e hearts the Lord hath inclined to further the work in hand willingly and cheerfully to lay out themselves and what they have in their power whereby they may help the Lamb to overcome and to set Christ upon his Throne that this and all the Kingdomes of the earth may be his who is the King of kings and Lord of lords It is storied of Epaminondas that having received by a speare Aemilias P●cb● in vita Epaminond● his deaths wound in the battell betwixt the Thebans and Lacedemonians the speare head remained in the wound till he heard that his armie had gotten the victorie and then he rejoycingly commanded it to be plucked out his bloud and life issuing forth together with these words Satis vixi invictus enim moriar I have lived enough that die unconquer'd and being told a little before his death that however he had lost his life yet his shield was safe he cryes out by way of exulting Vester Epaminondas cum sic moritur non moritur your Epaminondas thus dying doth not die Ephes 6. 16. There is no shield like that of faith and if the heart be right he may die with comfort in that cause which preserves life in the doctrine of faith leaves that safe and entire Oh tell me is it not an estate well weakned that strengthens the power of Religion is it not a life well lost that helpes to save the life of truth and yet a life so lost if we dare take Christs Word is not lost but saved Mark ●●5 Whosoever shall lose his life for my sake and the Gospels shall save it since then we heare what Gods people have paid for such mercies as we expect if we have not hitherto received what we desire let us think we are not yet come to that price which God lookes for and which these great mercies must cost before we have them Vse 2 Again when the Lord was about the raising up and imploying good Nehemiah for perfecting the worke of the Courts of the Temple and repairing the ruines of the citie Jerusalem had that which was alreadie done cost the people much affliction many sufferings and doth there yet

such as are not willing to appeare openly in the cause of God when they may doe good will never heartily pray in private for the Churches good Secondly it is an easie help he that can do nothing else may pray the French have a Proverb He that hath no money in his purse let him have honey in his mouth if you have not abilitie estates enabling you to contribute or lend towards the maintainance of an Armie you may yet contribute your Prayers and lay out these for the Lords blessing upon the Armie you shall heare some of the meaner rank say were we in such a condition had we such an estate as these and these men have we would doe this and that which these and other rich men doe not take heed we have deceitfull hearts I would have you try them by this what doe you in that condition wherein you are even in this of Prayer Doe you herein what you can are you often on your knees earnest with God to pardon the sins of the land that his cause may prosper that the expectation of the Churches enemies may be disappointed that the Lord would give hearts unto all those to whom he hath given abilities to lay out their utmost for the furtherance of Gods worke certainly if ye be wanting in this let me tell you had you greater estates you would not do much I cannot thinke that he which will not use his tongue will to any purpose use his hands or purse Thirdly it is a lasting helpe thy strength thine estate may faile thou maist be many wayes disabled from yeelding that helpe in other wayes which thou desirest nothing can disable thee from this whilst thou hast an heart thou maist pray Lastly in what place soever you are you may by your Prayers ● Tim. 〈◊〉 8. Ephes 6 18. helpe the Church I will that men pray every where said the Apostle those Christians which have put upon them that piece of Armour Prayer may use it in their beds in their chambers in their shops in their privatest closets in a word that souldier which fights for the Church with his Prayers and all may be such where ever he is he still keeps file cannot in any place be out of his rank Well then seeing Prayer is of such excellent use and that whereby every one may help the Church let me speake to all of this as in Isai 65. 8. the Prophet one once did of that Cluster Destroy it not for there is a blessing in it O destroy not your Prayers by not using them aright it is a Cluster from whence may be pressed many sweet and comfortable blessings take we heed then lest by our not using them as we should they prove uselesse to us and to the Churches cause for which we use them the poorest and meanest amongst you may be instruments by this of great mercies to the people of God and to your own soules be carefull then what ever you doe not to destroy your prayers by your ill usage of them to helpe you herein give me leave to prescribe some few short and plain directions for the right use of Prayer and for your better improvement of this so excellent an helpe to the best advancement of the cause of God First Prayer that would prevaile with God must goe up with an humble and sorrowfull confession of sins and well grounded resolution to forsake them for certainly he that prayes to day and returnes to his former sins to morrow unprayes his prayers and they which fast and confesse their sins to day and fall to the practise of them to morrow though they may seeme to fast unto God to day yet indeed they feast the devill to morrow the Lord looketh for at our hands not alone the words of prayer but as I may call them the works of prayer and though on this day We may cause Isai 58. 4. our voice to be heard on high yet not casting off our iniquities our works of sin will outcry our words of prayer Let every one then I beseech you search into his owne soul and find out the sins ●e stands guiltie of and whenever he goes to prayer to preface unto his soule with that of the Psalmist If I regard iniquitie in my Psal 66. 18. heart the Lord will not heare me and not forget that of the Apostle I will that men pray every where lifting up pure hands for 1 Tim. 2. 8. Isai 1. 15. undoubtedly If God see impuritie in our hands we shall find little prevalencie in our prayers Prayer must goe up with fervencie heat and ardencie of affection Let my prayer come before thee as incense said the Psalmist and Psal 141. ● this never went up without fire you know who said it and upon what occasion The effectuall fervent prayer of a righteous man James 5. 1● availeth much effectuall and fervent joyned to teach us that our prayers the more fervent they are are alwayes the more effectuall the Geneva reads The prayer of a righteous man availeth much if it be fervent the more fervencie the more prevalencie in our prayers The souldiers of this Citie are commended for good fire-men that there be powder and shot in their muskets will doe no execution unlesse they give fire well O that we which are this day fighting with our prayers would labour for this fervencie in our prayers if they be nothing else but words they are but as the powder and shot in a Pistoll let there be no fire no fervencie of spirit they will never go off so as either to reach Heaven or the Churches enemies of all the foure Elements that of fire is neerest Heaven the more fire in any thing the higher it ascends heaven-ward cold sluggish prayers have so much earth in them that like the Grashopper if they mount a little upward they are presently downe again fall short of Heaven of all warlike engines your Grant does and fire-works are most deadly of all prayers those that have most fire most fervencie are most killing A third requisite in Prayer is Constancie and Perseverance not easily upon the Lords delay or seeming deniall beat off importunitie which is often offensive to man is alwaies pleasing to God commended Luk. 11. 5 8. 18. 1 5. it was by Christ in those two Parables of the friend at midnight and the widow with the unjust Judge We may not say of our approaches to God as Salomon of our neighbour withdraw Prov. 25. 17. thy foot from thy neighbours house or as in the Margent Let thy foot be seldome in thy neighbours house lest he be wearie of thee and hate thee no the oftener with God in his house in our own houses the more welcome the Lord will not say here is an unreasonable man and woman I can never be rid of them never at rest for them they are still following me praying and crying and seeking with every day a new suit

they came to me the other day for power against oaths I gave it them they came the next for strength against uncleannesse I heard them they come againe for power against pride stabilitie to subdue sinfull passions I denyed not c. and so what grace soever they want they come to me for it they askt an humbled and broken heart I gave it them a tender conscience they have it love of the word and helps to profit by it I bestowed it yet still they are following me they cannot reade a Chapter sing a Psalme heare a Sermon not receive food undertake any businesse but I am sought unto for a blessing O no God will never cast it into thy teeth that thou maist rest satisfied with what he hath done for thee and trouble him no further that thou comest too Isai 43. 24. often we shall indeed heare God complaining thou hast wearied me with thine iniquities but never that he was wearied with the prayers of his people when such as they ought no suitours so welcome to God as those which are most importunate Gods people may be upbraided with their unbeliefe and hardnesse of heart never Mark 16. 14. James 1. 5. with their too often praying heare the Apostle The Lord giveth liberally to all and upbraideth not Let me then speake to all those whose spirits are readie to faile and their hearts neere sinking because after many prayers they have not what they desire that if they will with Jacob hold God to it not let him goe except he Gen. 32. 26. 1 Joh. 5. 14. blesse such is the goodnesse of God they that asking according to his will will take no nay shall have no nay but may be assured that what they strive by earnestnesse and holy importunitie to wrest as it were out of Gods hands he will at length in his own good time give into their bosomes The Canaanitish woman found it who fastning the more upon Christ by all those meanes where with he seem'd to beat her off had at length the utmost if not more then she sought Be it unto thee even as thou wilt Matth. ●5 2● Observ 7. In the last place consider we unto whom Nehemiah goeth in Prayer it is to the God of Heaven I prayed before the God of Heaven I have told you that the maine businesse he went about was that he might find mercie in the sight of the King so the close of the last verse of this Chapter will tell you and all the words following till we come to that are a continued prayer for this He knew it was in the kings power to give libertie and assistance for reliefe of the peoples miseries and the repaire of Jerusalems ruines that if there was a probable way on earth to doe it it must be done by the King yet observe his first step was Heaven-ward he had a place of great trust and favour with the King so he saith of himselfe Nehem. ● 11. I was the Kings Cup-bearer or as others Pragustator his taster which might have incouraged him first to make knowne unto the King the condition of the People and Citie and his own heavinesse of heart for their affliction and decayes but he durst not relye on that therefore he begins with God and prayed before the God of Heaven Vse I know the desire of all our soules hath long been and is that if God please our Parliament and those which adhere unto it and the cause of God Religion and lawfull Liberties and Priviledges which they desire to preserve might find grace and mercie in the sight of our King learne we from Nehemiah's practise what is the Observ likeliest way to have our desires in this satisfied In the following Nehem. 2. 2 4. Chapter you shall heare the King asking Nehemiah Why is thy countenance sad for what dost thou make request What would'st thou have me doe one would thinke here was incouragement enough to put him upon the present making knowne all his desires to the King yet he first goes to God So I prayed to ver 4 5. the God of Heaven and I said unto the King He had no hope that his petition would find acceptance with man which had not been first presented unto God you shall heare the like of old Jacob in that great famine of Canaan his sonnes at their first sending into Egypt found a great deale of rough and hard both words and deeds from Joseph the governour Simeon was left in prison behind them in Egypt and they must not returne for further provision into Egypt except they brought Benjamine with them their good aged father was now in a wonderfull strait the Gen. 42. 36. famine increased their former corne eaten up heare Jacob lamenting Me have ye bereaved of my children Joseph is not and Simeon is not and ye will take Benjamine away all these things are against me but what was Jacobs way for helpe in this strait he had no hope of reliefe but in the Governours favour and what course did he take to win it He doth not omit other meanes If it must needs be so now do this take of the best fruits in the land in your vessels and carrie downe the man a present but did Jacob trust in this or the returne of double money in their sacks and the sending of Benjamine with them which last was all that Joseph desired No Jacob rested in none of these he had a former comfortable experience which might help to Gen. 〈◊〉 9 10 11 28. lesson him in this it was not the present he sent to Esau but the Prayer he put up to God which gave him favour in the sight of Esau it is this that he now trusts unto God Almightie give you mercie before the man and it was this that wrought it and certainly let us rest assured there is no such prevailing way to regaine the heart of our King which should have a chiefe place in the petitions of this day as to beg it of God by Prayer Reas That knowne place of Salomon gives sufficient ground for this Prov. 21. 1. The heart of the King is in the hand of the Lord as the rivers of waters he turneth it whithersoever he will I might be large in giving though but a short touch upon the severall translations and Interpretations of those words rivers of waters every one whereof may commend some usefull Meditation the Italian Deodate reads it small springs Sanctes Pagninus and Vatablus rivuli small prils alluding to the custome of those which use to draw small springs or brooks over drie and barren soyles which they easily turn with an hand plough which way they please so easily is the heart of the King inclined this or that way as seemeth good to the Lord instances Ahasuerus Esth. 3. 11. 8. 8. Darius Dan. 6 7 8 9 26. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus aquae the violence of waters or