THe summe and drift of this Text is to set forth the efficacie, or ra­ther omnipotency of earnest and fervent Prayer. There be two graces of God in man, that may justly be termed Omnipo­tent or Almighty graces; God himselfe being pleased to shew his Almighty power [Page 2] and goodnesse in them, and they are Faith and Pray­er. 1. For the first, Mat. 15. 28. O woman great is thy faith, bee it unto thee even as thou wilt. What a large unlimitted Grant and Patent was this for a poore sinner to aske what she would, and have pro­mise of acceptance. Mark. 9. 23. To him that belee­veth all things are possible. Looke what a beleever cannot doe himselfe, God himselfe will doe it for him, and yet it shal be accounted as his act and deed. Phil. 4. 13. I can doe all things through Christ that strengtheneth me: Not meaning that hee could doe all things in generall and at large, as to walke on the waters, flye in the ayre, &c. but all things that be­longed to his calling, all things that concerned his Ministery, and all things that pertained to the right way of pleasing God and of saving his owne soule: He could pray well, Preach well, live well; he could want and he could abound, he could conforme and apply himselfe to all estates whatsoever: All this hee could doe, not by any power or ability of his owne, but by the strengthning grace, and faith, and vertue of Iesus Christ, (I can doe all things through Christ that strengthneth me.) As on the contrary, our Saviour saith of himselfe, Mark. 6. 5. that he could doe nothing worth speaking of in his owne Coun­try, [...], no mighty worke, no worke of wonder (in respect of what he could have done) on­ly because of their unbeleife: and marke, that it is not said, He would do no such workes there, but [...], He could not doe them: not that Christ was unable for want of power, but hee saw it was unavaileable through their lacke of faith. For the power of God, [Page 3] and the faith of men, are like the spirits and the si­newes in the body, the one mooves, and stirres, and workes within the other; if there be no faith in us, there can be no expectation of any power or any helpe from God.

2. The other omnipotent grace is Prayer; and that you may be assured it is so, marke but that expressi­on, Exod. 32. 10. Let me alone (saith God to Moses) that I may consume them, and I will make of thee a great Nation. What a word was this to come from the mouth of Almighty God, to bid a poore weake creature, let him alone: it shewes that Moses by his prayer did even (as it were) over-power the Lord, that the Lord had not the power to revenge him­selfe on that provoking people, as long as Moses in­terceded for them.

Such a powerfull man with God was Eliah here in my text: His mouth (as a Father saith) was Frae­num Coeli, the very bridle of Heaven; he could even rule the heavens with his prayers, as a man rules a horse with a bridle: Now least you should thinke he did thus prevaile with God, rather by the privi­ledge of his person, than by the vertue of his pray­ers, The Apostle tells us for that, he was [...], he was a man subject to the same passions that we are, and yet his prayer tooke such good effect. (Eliah was a man subject, &c.)

In my text there are two generall points to bee considered. 1. The condition and quality of Eliahs person, [He was a man subject to like passions as wee are] 2. The condition and quality of his prayer; that like a two-edged sword, it cut both wayes, and [Page 4] prevailed in both kindes; both to bring a judge­ment, and to bring a blessing upon the people. His first prayer like a burning feaver entred into the bowels of the earth, and scorcht and dryed up the Rivers and Lakes, and Springs, and left no moisture in them; and so brought a judgement of drought and dearth upon the land. His second prayer went up into the clouds above, and fetcht an [...] a heaven-dropping dew, a happy and a heavenly raine that moystned and fatned, and refreshed the earth againe [He prayed againe, and the heavens gave raine, and the earth brought forth her fruit.

1. The condition and quality of Eliahs person, what manner of man Eliah was? My Text saith hee was [...], A man subject to the same passions, to the same frailties and infirmities that we are. Hence you may observe, that no profession of holinesse, no practise of piety, no degree of grace and sanctifi­cation in this life, can exempt, or free, or priviledge a man from common passions, and infirmities, Eliah was a man of God, a mortified and a sanctified man, and one of the greatest favourites in the Court of heaven, and yet a man subject to passions. What shall I neede to multiply examples to proove this point, when wee know the Apostle affirmeth even of our Saviour himselfe, That hee was in all things like unto us sinne onely excepted: set but sinne aside (where of his blessed person was uncapable, for as no rust can take hold of burning and flaming iron; no more could any sin or corruption take hold of his pure and precious soule) set but that aside, and our Saviour Christ was (as Eliah is said to be) [...] a [Page 5] man subject to the very same infirmities and passions, of anger, and feare, and sorrow, and sadnesse, that wee are: and happy was it for us that so he was; for by this meanes he became (as the Apostle saith, Heb. 2. 17. A mercifull High-Priest,) one that knew how to tender and succour our infirmities, because him­selfe had a feeling of them in his owne nature. This made him so tenderly affected towards the hungry multitude, Mat. 15. because himselfe knew by his owne experience what an unsufferable misery hun­ger was. This made him so compassionate towards the sorrowes of Mary and Martha, Iohn 11. be­cause himselfe was Vir dolorum, a man acquainted with griefe and sorrow: And such was his compassi­on toward Peter in that state of desertion wherein he lay, Luke 22. because himselfe knew and felt in his owne soule, what a woefull thing it was to be forsaken of God. And this is the assurance which the Apostle gives us, that wee shall obtaine mercy and grace from Iesus Christ, to helpe and comfort us in time of neede, Heb. 4. 16. because himselfe had a feeling of the same infirmities, and was a man subject to the same passions that wee our selves are, sinne onely excepted.

In a word then, as there is no Rose since the Crea­tion, but hath his prickles, as well as his sweete leaves; so there is no man living since the fall of Adam, (except our Saviour forementioned, who was [...] God and man both) but hath his pas­sions as well as his perfections, his infirmities as well as his graces. As Cyril observes, there is no Rocke of stone so hard, but hath some crackes, some clefts [Page 6] and seames in it, whereat weedes spring out and grow: so there is no mans heart so sanctified and filled with grace, but hath some crackes, some flawes in it, whereat his sinnes and corruptions sprout and issue out, to his no small regret and greife. And as we see by experience, that there is chaffe about eve­ry corne in the field, and bitternesse in every branch of Wormewood, and saltnesse in every drop of wa­ter in the Sea: so is there infirmity and frailty, cor­ruption and passion in every man, woman, and child, of what estate, of what degree, of what professi­on soever. Eliah was a holy man, a zealous man, a man of God, and yet a man subject to pas­sions.

Let no man therefore be too forward or too se­vere in censuring and condemning the follies and frailties, the weakenesses and passions of godly men, or of the men of God, (such as Eliah was) for alas, they are [...] subject to the same passions that other men are, Solomon tels us, Pro. 27, 19, That as in water, face answereth to face, so doth the heart of man to man. A man that lookes into the water, or into a glasse, shall see a face there in all points answering to his owne, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water; they are all the very same in his owne face, there is face answering to face, so doth the heart of man to man; the same evils, the same corruptions, lusts and sins, that thou seest in another mans heart, breaking out into his life, the very selfe-same are in thy owne heart; his heart to thine is but as a face answering to a face in the water. Observe the A­postles [Page 7] demand, 1 Cor. 4. 7. and apply it to thy selfe [...]? Who makes thee to differ from another man? For by nature all are alike, all equally devoid of spi­rituall grace and goodnesse, and all equally prone to sinne and wickednesse: how comes it to passe then, that one man differs from another, that one is holy, blamelesse, and undefiled in his way; another li­centious and loose, and spotted with the world? Answer, It is not any thing in nature (beleeve that for a truth) but meerely that same Gratia discrimi­nans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and another. Let no man therefore ascribe any thing to himselfe for his freedome from great offences, but give God the glory of his grace which had made him to differ from the greatest sinner, and if at any time, thou seest another man breake out into passion, or miscarry in his way by some ill temptation; reprove him in Gods name; and pray for him when thou hast done, and withall, reflect upon thy selfe, and say, as Plato did, Num ego talis uspiam? Am not I such a one? Have not I beene, or may not I be as vile and as vicious as hee? Be not therefore too censorious nor too supercilious (as the manner of some is) but incline rather to thinke eve­ry man better, than to thinke any man worse than thy selfe: if thou seest thy brother overtaken in a fault, doe then as the Apostle adviseth thee, Gal. 6. 1. [...] restore him with the spirit of meckenesse, or (as the word signifieth) bind him up gently and lovingly, as a Chirurgian doth a bone that is out of joynt; Considering thy selfe (saith hee) least thou [Page 8] also be tempted; considering (I say) that thou art, as he is, and all men are, as Eliah was [...], too like one another in that which is naught, all subject to the same passions; All (as the Apostle saith) shut up under sinne, And I pray God of his goodnesse have mercy on us all, Amen.

Againe, the consideration of this, if it be rightly conceived, may serve for a comfort and a stay un­to such tender consciences as have sinned of infir­mity, and like Moses in their haste, have spoken un­advisedly with their lips, not being able for the time to over-rule and bridle their passions. It is some comfort to consider, that the greatest Saints of God have sometimes beene of the same temper; yea there is not a soule in heaven (the soule of Iesus Christ onely excepted) but hath beene sometimes subject to the very same passions. And I said, This is my infirmity (saith the Psalmist) Psal. 77. 10. but I remember the yeares of the right hand of the most High. i. I consider and call to minde that God in former times, and in the dayes of old, hath had compassion upon the same infirmities in other men; and why should I misdoubt (he being still the same compassionate God) but that hee will have pitty and compassion upon the same infirmities in me. But some man may say: How shall I know and be assu­red that my sinnes are sinnes of infirmity, such as God will winke at; and not rather sinnes of pre­sumption and iniquity, such as his soule abhorres? Answer, A sinne of infirmity may be knowne two wayes.

1. By the antecedent which goes before it; and [Page 9] that is an honest resolution of a mans heart against sinne and evill; when a man doth stedfastly resolve (by the assistance and grace of God) to separate himselfe from every knowne sinne, and to sanctifie himselfe in all holy duty and obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sinne against God, but in eve­ry thing to please him and approove himselfe unto him: if such a man chance to fall by occasion into a fault, or be overtaken unawares (as the Apostle speakes, Gal. 6. 1.) besides the purpose of his heart, and the intention and desire of his soule: that mans sinnes, are sinnes of infirmity, which by the mercy of God shall never be laid to his charge. Contrari­ly, when a man shall hang in equilibrio, in an even ballance (as it were) betwixt wickednesse and goodnesse, and shall be equally disposed to sinne or not to sinne as occasion shall offer it selfe; or which is worse, shall doe like him, Psal. 36. 4. shall set, and settle himselfe in a way that is not good, resolving with himselfe, that this sinne fits my turne, and pleaseth my humour, and I will not part with it: or which is worst of all, when a man shall draw iniqui­ty with cords of vanity (as the Prophet speaketh) as if the devill were backeward, and sinne would not come fast enough upon him of its owne accord; shall fish and angle for it, and hunt after ill compa­ny, and draw himselfe and others into sinne, as Fish and Fowles are drawne into a net, to their ruine and destruction; this mans sinnes are farre beyond the sinne of infirmity, for they are sinnes of iniquity, and sinnes of obstinacy, and such as will cost him [Page 10] many a sigh, many a groane, many a teare, before e­ver he shall attaine to this comfortable perswasion, that there is compassion with God, and salvation with Christ for his soule.

2. A sinne of infirmity is knowne by the conse­quents of it, or that which followes after it: it leaves such a sting behind it in the soule, that a man can never be at quiet in his owne conscience, till he hath made his peace with God by a sound and serious humiliation, and reconciled himselfe againe to Ie­sus Christ. Yea, it never leaves a man, till it hath brought him to that same [...], that Indigna­tion which the Apostle speakes of, 2 Cor. 7. 11. that a man shall even fret and vexe and fall out with him­selfe for offending and provoking so good, so graci­ous a God. It will make a man upbraid himselfe for a very beast and a foole (as David did, Psal. 73.) So ignorant was I, and so foolish, even as a beast before thee. And it is a sure rule, that of Saint Augustine; Pecca­ta non nocent, si non placent; if a mans sinnes doe not please him, they will never hurt him. Whereas on the contrary, when a man can carry away his sinnes as lightly as Sampson carryed the gates of Azza, that they are no burthen to his soule; or if they doe be­ginne to trouble him, shall doe as Saul did, betake himselfe to musicke and sport, and merry company to drive it away (as if one sinne could drive out ano­ther, and not rather drive it further in:) beleeve it, this mans sinnes are no sinnes of infirmity, but they are sinnes of an higher nature, and such as will cost a man deare ere he can be acquitted of them in the sight of God. And this I dare confidently af­firme, [Page 11] that there is no man that sinnes of infirmity, but he is afterward the better for his sinne; it makes him the more jealous of himselfe, the more watch­full over his wayes, the more carefull to serve and please God, than ever he had beene in former times. Whereupon saith Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, &c. All things worke together for good to them that love God. Etiam pecata Domine, Even our very sinnes O Lord; for by sinne wee have experience of our infirmity, our infirmity brings us downe to humility, humility brings us home to God, and in God every man hath his quietus est, a happy discharge from all his sins. This being done, one thing onely remaines, and that is this; A man that hath sinned of infirmity, will labour to bring forth that same [...] which Iohn Baptist speakes of, Mat. 3. 8. The worthy fruites of repentance; for you most know, that repentance is one thing, and the fruit of repentance is another; it is not enough to repent, and be sorry for what a man hath done (so did Iudas, so did Ahab) but he must honestly and unfainedly endeavour to bring forth the fruit of repentance, and that is the refor­mation and alteration of his life, and conversation in the sight of God and men. If it be thus with thee, take comfort (in Gods name) from this comforta­ble Doctrine, that thou art no other then Eliah was, a man subject to passion.

It followes; Eliah was a man subject to passions, yet he prayed; Hence we may learne, never to be so dejected at the view of our frailties and imperfecti­ons, as to forbeare our resorting to God in prayer. [Page 12] For no man living hath so much neede to pray to God, as a man subject to passions. It was one part of Solomons request to God, 2 Chron. 6. 29. When any one shall perceive and feele his owne sore, his owne griefe, and the Plague of his owne heart (as he ter­meth a mans owne corruption) what shall hee doe? Shall he despaire, shall hee be driven backe from God (as Iordan was driven backe at the presence of the Arke) no, let him doe this; let him downe upon his knees to God, and spread forth his hands to Heaven, and the Lord which dwelleth in Hea­ven will heare him, and when he heares, have mer­cy. It was an amazed and unadvised prayer, that of Simon to our Saviour, Luke 5. 8. when hee cryed out, Lord goe from me, for I am a sinfull man; as if a Patient should say to the Physitian, depart from mee, for I am sicke. The sicker a man is, the more neede he hath of the Physitians presence; and the sinfuller he is, the more neede to draw neere to his Saviour: as a man that shivers of an Ague creepes nearer and nearer to the fire. You know our Savi­ours gracious call, Come unto me all ye that are weary and heavy laden, and I will ease you. Now (as Saint Bernard saith,) every Christian is Animal oneriferum, a burden-bearing creature; not a Christian upon earth but hath some crosse or other to clogge him, some corruption or other to burthen him at times, and lies heavy upon his heart; what then is to be done? Shall hee lye downe like Issachar, and couch be­tweene his burthen? Shall hee be disheartened and discouraged from resorting and approaching to God? God forbid; let him in Gods name come to [Page 13] Iesus Christ that cals him, with teares in his eyes, with true griefe and godly sorrow in his heart, with humble confessions and prayers in his mouth; and he hath promised in verbo servatoris, in the word of a Saviour, that he will release and ease him of it. One thing I must tell thee by the way, when thou prayest to Christ for ease, thou must promise him obedience and service; as the Israelites did to Rhe­hoboam, 1 Reg. 12. Ease us of our burthen, and we will be thy servants for ever. Thus doe, and then let thy burthen be never so great, thy corruptions never so many, thy passions never so strong; Hee that could calme the sea, can calme thy sorrowes, and speake peace unto thy soule in the midst of all thy troubles, and therefore, if at any time thy passions be stirred, and thy heart disquieted within thee; know of a surety, that, there is some Ionah that hath raised this storme, some sinne or other that hath caused this trouble to thy soule; then fall to thy prayers (as Eliab did) and give God no rest, till God hath given rest to thy soule. Eliah was a man subject to passions, and he prayed.

It followes, How did he pray? My Text saith, he prayed earnestly, in the Originall it is, [...] In praying he prayed, or, he prayed a prayer, we tran­slate it, He prayed earnestly, and it is to very good purpose; for it implies thus much: that no prayer is a prayer indeede, but an earnest prayer. Cold and carelesse prayers, counterfeit and superstitious prayers, they be but res nihili, in Gods account no prayers at all. I will give you an instance, Act. 9. 11. When Paul was converted and stricken with [Page 14] blindnesse, Almighty God sent Ananias to him to lay his hands upon him, and to recover him of his fight; now least he should mistake the man, and lay his hands upon a wrong party, God gives him this private token to know him by, forbehold he pray­eth. Now let mee demand; doe you thinke that Saint Paul never prayed to God till that time? or doe you imagine that was the first prayer that ever Saint Paul made? It is the first wee reade of; but doe you thinke hee never prayed before? I beleeve he did many a time and oft; and I will give you my reason: Saint Paul (you know) was a Pharisee, one of the strictest and devoutest of all the Sect (as hee testifies of himselfe) and the Pharisees, you know, were altogether given to long praying; it was their glory and their gaine too, that they could make long prayers in every place, in the open streetes, in wid­dowes houses; and no doubt but Saint Paul had as excellent a faculty that way, and could pray as long and as largely as the best of them all: but see the is­sue: Almighty God, who stiles himselfe the hea­rer of prayers, gave no eare, tooke no notice of all his formall, Pharisaicall, hypocriticall prayers, which he had made in former times; till hee came to this humble, this earnest, this heart-breaking prayer; And now (saith God) Behold he prayeth; he never prayed indeed, till now: for as Philo saith well; God doth not numerare, but ponderare, not number our prayers, but weigh them; if he finde them cordiall, if hee finde them hearty, that they have some substance, and some weight in them, then he records and registers and sets them downe in that [Page 15] booke of remembrance which the Prophet speakes of, Mal. 3. 16. If otherwise, they be dull and heart­lesse, lazy and spiritlesse, God doth by them as he doth by our sinnes of ignorance, Act. 17. 30. [...] winke at them, passe by, and take no notice of them; let no man therefore deceive himselfe to thinke that all kinde of praying speedes alike, for no prayer is a prayer in Gods account, but an earnest prayer, Eliah prayed a prayer, because he prayed earnestly.

Furthermore, it is worth your noting, to see the constant disposition of this holy man. Eliah was well knowne to bee a hot spirited man in all his actions, exceeding zealous and earnest in all his reprehensi­ons, both of the King, and of the people. Now here you may observe the equability, the evennesse of Eliahs zeale; as he was earnest in his reprehensi­ons, so he was as earnest in his devotions; and as zealous in his prayers, as he was in his anger. There is many a man hot and fiery in his anger, but cold and luke-warme in prayers; such zeale is never right. Gal. 4. 18. It is good to be alwayes earnest in a good thing. [...], is the word to be hot and fiery, and zealously affected in one good thing as well as another, in devotion, as well as reprehension, in prayer, as well as in anger. When a mans zeale is equable (like Eliahs) then it is right and pleasing to God.

As Physitians judge of the state of a mans body, Vniversalia salutaria, particularia ex mo [...]bo; as thus: if a man be hot in one part and cold in another; if the palmes of his hands burne, and the soles of his feete be key-cold, then all is not right; but if he be of an [Page 16] indifferent equall heate all over, that held a good signe of good health in the body. By the like rule judge thou of the state of thy soule, if thy zeale be equable and uniforme both in prayer and in anger, it is a good signe of grace and sanctification in thy heart; but if it vary and differ, that there is too much heate in the one, too little in the other; all is not well within. It was the reason which old Father Latimer gave, why men in these dayes doe not pre­vaile with God in their prayers, as Eliah and such others had done in former times, Deest ignis (saith he) deest ignis, There lackes fire, there lackes fire; his meaning is, our prayers want that zeale, that heate, that earnestnesse, which they put into theirs. For as incense without fire yeelds no smell, no more doth prayer without zeale and earnestnesse; and as Hony is no Hony, if it have lost its sweetnesse; and Vinegar is no Vinegar, if it have lost its sharpenesse; so Prayer is no Prayer, if it bee voide of earnest­nesse. Eliah prayed indeede, because hee prayed earnestly.

Now I come to the subject, and matter of his Prayer which (I told you) was first for a judgement, and then for a blessing, first for a drought, and then for raine, as it followeth. Hee prayed earnestly that it might not raine, and it rained not on the earth by the space of three yeares and sixe moneths. Here are two weighty points to be considered. 1. What should moove Eliah to pray for a judgement. 2. Why he made choise to pray for this kinde of judgement, of drought and dearth, rather then for any other. I will tell you my opinion of both.

[Page 17] 1. Vpon what ground, or by what warrant did Eliah pray for a judgement. Saint Paul (in my con­ceit) seemes to taxe him for it, Rom. 11. 2. and he brings it in with a notandum, wote ye not (i.) doe ye not marke and observe what the Scripture saith of Eliah, how he made intercession to God against Israel. Good men in former times were wont to make in­tercession to God For the people, not Against them: Abraham prayed for the wicked Sodomites, Ieremy prayed for the Idolatrous Israelites, till God forbad him, and gave him a countermand, Pray no more for this people, for I will not heare thee, Ier. 11. 14. The Husbandman in the Parable entreates his Master for the unfruitfull tree, that he would spare it and not cut it downe, and doth Eliah differ from all the rest, and bend his prayers against the people, and pray for the vexation and undoing of his Country? How could this stand with that good Religion, and that good affection which so holy a man should beare to­wards the people of God? Answer. Three things there are (in my weake judgement) that may seeme to warrant and beare out Eliah in praying for a judgement.

1. Authoritas Prophetica, Prophets might doe more then ordinary persons, and Eliah had the spi­rit of Prophesie, and knew by revelation from God, that such a judgement was a comming, therefore he might the more warrantably and unoffensively frame his desires to Gods appointments, and fit his prayers to Gods purposes. Thus must we conceive of those bitter execrations and imprecations where­with David did so often in the Psalmes curse and [Page 18] banne his enemies, [Let their Table be their snare, let their children be vagabondes and begge their bread, &c.] A man would thinke it could not stand with the piety and charity of a godly man, to wish such wicked events, such uncharitable wishes to proceed out of his mouth: but onely that we know, he was a Prophet of God, and did it per afflatum divinum, by the direction and inspiration of the Holy Ghost; he knew by the spirit of Prophesie, they were such as were accursed of God, being Gods enemies as well as his, and therefore might the more warrantably and safely doe it. It is not for us to use Davids cur­ses, unlesse we had Davids spirit. David and Eliah had that gift which the Apostle cals [...] the discerning spirits; they knew by instinct from heaven, who were blessed and who were cursed of God. It is not so with us, God hath hid those se­crets from our eyes, and therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men.

But what use then are we to make of those curses in the Psalmes that are read so often to us? Answer, Thus we may doe, we may apply them to the ene­mies of the Church, that seeke the ruine of the true Religion, and professe an open enmity to the Gos­pel and faith of Iesus Christ (Who is God blessed for ever) we may safely take our Saviours part, and curse all those that are enemies to him: [So let all thy ene­mies perish, O Lord, Iud. 5. 31.] But for our owne e­nemies, that have done us some private wrong, or bare us some secret grudge, to curse them and ban them in this kinde (as the usuall manner of some is) [Page 19] it is both unwarrantable, uncharitable, and ungod­ly. But the best and safest use, that we can make of those curses, is to appropriate and apply them to our selves, to acknowledge and adjudge our selves worthy to undergoe all those deadly evils, and that God may justly doe so; and more than so unto us, if hee should deale with us according to our sinnes; by this meanes we shall save God a labour, and our selves a paine. For as on the contrary, to blesse our selves is the way to make God curse us, Deut. 29. 20. Hee that blesseth himselfe when hee heareth the words of these curses, saying, I shall have peace though I walke in the imagination of my owne heart, adding drunkennesse to thirst. (marke what followes) The Lord will be revenged upon the soule of such a one, his anger and his jealousie shall smoke against that man, and all the curses that are written in this booke shall light upon him, and the Lord shall blot out his name from under Heaven. This a man gets by blessing of him­selfe: whereas if thou wouldst be blest of God, I doe not say, that thou shouldst curse thy selfe (farre be it from any servant of Christ so to doe) but this I would advise thee to doe, even with a sorrowfull and a sad heart, to say Amen to all the curses in the Booke of God, to acknowledge and confesse that thou hast justly deserved, and that it is Gods onely mercy that thou hast escaped them. So much for the first reason that may warrant Eliahs prayer; the next may be this.

2. Convenientia temporis, the fitnesse and order of time when this was done, it was done in the time of the Law, which was used to such judgements, [Page 20] they were then accustomed to more terrible won­ders, than are now sutable to the sweete and saving time of the Gospel; observe the wonders that Mo­ses wrought in Egypt, what terrible, what hurtfull, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice, and spoyled all the fruits of the earth, and undid the whole Land. What a dreadfull wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Be­thel, that mocked him for his baldnesse: One would have thought that a little discipline, a little correcti­on, or sending to their Parents or Masters, would have sufficed, and beene a sufficient revenge for waggish unhappy boyes, that did not know their duty to a man of God: but hee lookes upon them with a direfull countenance, and cursed and banned them in the name of the Lord, and immediately two Shee-beares came out of the Wood, and tare two and for­ty of them in pieces: what a horrible, what a terri­ble, what a mischeivous wonder was this? Of the same kind was that of Eliah, 2 Reg. 1. When the Captaine came with authority, to bid him come downe, and come before the King; he might have answered, I cannot come, or the Lord appointed me some other way to goe, &c. but the next word we heare, is a word of Iudgement and Vengeance, If I be a man of God, let fire come downe from heaven, and consume thee, and thy company: and so it did both them, and the rest that came after on the same mes­sage. Such wonders as these were usuall in the time of the Law. But now looke to the Miracles and Wonders of our Saviour in the Gospell, and you [Page 21] shall finde them to be of another nature, all of good­nesse and mercy, all mercifull, all beneficiall, all healing Miracles, no way hurtfull or destructive of any mans life. We read of many a mans life that he saved, many that hee recalled and restored, none that he destroyed, no not one: being so reviled as he was, so persecuted, so laid for, so betrayed, ap­prehended, condemned and crucified; yet what one man did our Saviour strike dead for all these haynous indignities? Nay, he was so farre from re­venge, that he prayed for their lives that sought and wrought his death.

The most terrible wonders that ever our Saviour did, were but two, and those no wayes prejudici­ous to the person or life of any man, woman, or childe. The one was his cursing and blasting of the barren Figge-tree; and this was but symbolicall, not done in any spleene to the poore tree; but one­ly to shew his indignation against all unfruitfull pro­fession; when men make an outward shew of piety to God; but when the poore and hungry come to them (as Christ came to that Figge-tree) hoping to pull some fruite of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all: beleeve it, such men are nigh unto cursing, and it is Gods infinite mercy, if he doe not blast their estate (as Christ did the Fig-tree) that it shall never prosper to them nor theirs. The other wonder of Christ that did any hurt, was that, Matth. 8. The drowning of the Swine, and yet that was the devils doing, Christ onely gave way to these evill spirits (which seeke the destruction of [Page 22] man and beast) to carry them headlong into the sea (as they would carry us too, but that God above, who stiles himselfe The preserver of men, is pleased in mercy to keepe out of their clutches;) and this was symbolicall too, to let us understand how God hates all those that are of a swinish disposition; that is, all drunken sots, that like swine, have neither wit nor grace to moderate themselves in the use of Gods creatures; and all lazy beasts that minde no­thing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keepe, it doth him no worke, nor service at all; or lastly, All hoggish worldlings, and miserable mucke­wormes of the earth, that never doe good till they come to dye: let all such tremble and feare, and call to God for mercy, least in his just judgement he deliver their soules into the hands of those hellish Fiends to carry them headlong (as they did the Swine) into the lake that burneth with fire and brim­stone for evermore, there shall be weeping and gnashing of teeth.

These are the two severest wonders that ever our Saviour did, or suffered to be done; as for all the rest (looke into the Stories of the Gospell, which are the Acts and Monuments of Iesus Christ) you shall finde to be all gracious, all beneficiall, all hea­ling and saving wonders. Never any man came to him for sight, that went away blind; never any came to him for hearing, that went away deafe; never any came to him for health, that went away sicke. In a word, you shall never finde that ever a­ny man or woman came to our Saviour for any helpe [Page 23] or mercy, that ever went away confounded or dis­appointed of their hopes. Now beloved, Christ is the same Iesus still, that then hee was: Coelum non animum (as wee say) though hee have changed his place, he hath not changed his nature, but is still as favourable, as indulgent to mankind as ever he was, if we doe but as truely seeke unto him for our soules health, as they did for their bodies.

So you see the nature of these wonders is altered from that they were in Eliahs times: the severity of the Law suites not with the lenity of the Gospell; and wee must now imitate our Saviour in workes of mercy, and not follow Eliah in prayers for judge­ment. Wee see, Luke 9. 54. When the Disciples fingers itched to be revenged on the Samaritans for their base discourtesie in not entertaining our Savi­our; Master, (saith they) wilt thou that we command fire from Heaven, and consume them, as Eliah did? Wee have a president for it, it is a booke case, Eliah did so, let us doe the like, these men deserve it, as bad or worse than they with whom Eliah had to doe: No, (saith our Saviour, the case is altered) ye know not of what spirit ye are; the spirit of the Law required severity, the spirit of the Gospell requires meekenesse and mercy. Farre is it from the good Spirit of Christ and of God, to stirre up any mans heart to private revenge; not an Eagle, but a Dove was the shape wherein that holy and healthfull Spi­rit made choise to appeare. Let us therefore all that are called Christians, follow no other president, but our Saviour Christs; whose onely lesson that ever he set us to learne of him, was this, to be humble and [Page 24] meeke, and so doing we shall find Requiem animabus; rest and peace to our owne soules.

The third and last reason that may warrant Eliah in praying for a judgement, was,

3. Necessitas rei, the necessity of the thing it selfe; that holy Prophet had spent his strength in vaine, Sermon upon Sermon, warning upon warning, threatning upon threatning; and when he saw that nothing would worke them to goodnesse, then he prayes for a judgement; not in a vindictive way to be revenged upon them, but as a desperate remedy, knowing that that or nothing would bring them to good, as it is said, 2 Chron. ult. God sent his Pro­phets, rising early and sending them, and used all gen­tle meanes to reclaime them, till there was no remedy, then he sent destruction. In this sence, if a man have a child or a friend, or any one that he wisheth well to his soule; if he be growne to that passe, so hard­ned in sinne, that no perswasions, no warnings, no threatnings will worke upon him; I am perswa­ded, it were neither uncharitable, nor unpleasing to God, if a man should pray, Lord smite him, cor­rect him, lay some medicinall, some healing pu­nishment upon him, that hee may see the errour of his wayes, and may returne and repent, and so be saved.

Vpon these and the like grounds, I suppose Eliah might with a safe conscience pray for a judgement: but then the next questionis, Why he should make choise to pray for this kind of judgment, of drought and dearth, for want of raine; rather then any other. I will tell you what I thinke the reasons may be.

[Page 25] 1. Because it was an uncontrouleable, a convin­cing judgement; if Eliah should have brought any earthly or visible judgement, as Sword or Pesti­lence, &c. they would have imputed it presently to some secondary meanes and causes; now this was a heavenly an invisible judgement, the stoppage of the clouds, the detaining of Raine, and the burning and scorching of the Sunne; was a judgement from heaven, and such as they must needes confesse to be Digitus, the finger of God, not Aliquid humani, no handy worke of any mortall man. For this was the fallacy which the Scribes and Pharisees put upon our Saviour Math. 16. 1. When they had seene all the miracles and wonders of Christ, how he cured the sicke, &c. they conceited that these things might be done by slight of hand, by Art of Magicke, by Beelzebub, or by Conjuration, &c. but (say they) Shew us a signe from heaven; and then we will beleeve. They knew that a Magician or a devill might doe much upon earth, but he could doe nothing in hea­ven; therefore (say they) shew us a signe from Hea­ven, and we will beleeve. So here to prevent all mis­conceites, Elias prayed and procures a judgement from heaven; and that a convincing a cutting judge­ment; for you must know that the people at that time left off to worship the true God, and fell to worship Baall, the Sunne, the Moone, and all the Hoast of Heaven; trusting no doubt that these gods of theirs, would by their influence so moysten and fatten the earth, that they should not need to be be­holding to God for any raine: now (quoth Eliah) here is a judgement to try yours gods withall, goe [Page 26] to the gods that ye have served, let them helpe now or never, if they can doe any thing, they can send a showre of rayne, if not, why doe ye serve them? I say it was a convincing judgement. Eliah did it on purpose, to let them see the vilenesse of their Idola­try, what base, what impotent, what unworthy gods they served, that could not helpe their clyents to a droppe of raine. In like manner, whatsoever a man makes his god, besides the true one; I meane, puts his trust in, for helpe in time of neede; shall at length so deceive him, and so befoole him, that hee shall bee forced to confesse, as these people did in the end; The Lord he is God, The Lord hee is God.

2. Because it was a just and a fitting punishment; this people were guilty of spirituall barrennesse, and God plagued them with temporall barrennesse. No Nation under heaven was so husbanded, and manu­red of God, so watered with the dewes of heaven, I meane, with the meanes of grace and salvation, as they were, and yet none more unfruitfull in every good worke: Now therefore Eliah fits them with a judgement sutable and agreeable to their sinne: he prayes to God that it might not raine, that so their lands might be answerable to their lives, and their foyles become as barren as their soules. Thus it pleaseth God many times to pay men in their owne coyne, to come home to them in their owne kinde, and to fit his punishments according to their sinnes. That as they that sinne in their goods, by misget­ting, miskeeping, and mispending them, are many times punished in their goods, by losses, and crosses, [Page 27] by fire, by water, &c. And as they that sinne in their children, by misloving, or misnurturing them, are oft times punished in their children, as David was in Absolom and Adonijah; so they that sinne in their lands: it is just with God to punish them in their lands: Solomon tels us, Prov. 21. 4. that the plowing of a wicked man is sinne, That is strange; the husbandry and tillage of the ground is generally held to be one of the most honest, the most inno­cent, the most harmelesse callings in the world; and so it is of it selfe; and yet wee see, when a wicked man takes the plow in hand; when a man goes to his plow with an ill minde, and an ill conscience, his very plowing addes to his sinnes. And it is just with God, that that land which is plowed sinfully, should thrive accordingly, and become as bad and as bar­ren as the owner. A fruitfull land doth God make barren, for the wickednesse of them that dwell therein.

3. Because it was a sensible, and a palpable judge­ment. As God Almighty told Caine, Gen. 4. 7. that hee should be cursed from the earth. The Lord knew that Caine cared not to be cursed from heaven, and to be banished from the presence of God, and bran­ded for a Reprobate; but to bee cursed from the earth, to be cursed in earthly things (hee being a tiller of the earth) that would goe nearest to his heart of any judgement. Even such is the dispositi­on of every man of the earth (as David termes earth­ly minded men) they doe not value nor care to be cursed from heaven, to be excommunicated out of the favour of God, and out of the blessed company of all faithfull people (which censure of excommu­nication [Page 28] if it be rightly carryed with a Clave non e­rante (as the Schoolemen speake) when there is no errour committed in the use of the keyes, is one of the greatest punishments under heaven.) But carnall men are not sensible of this, and therefore God will punish them in that wherein they are sensible, in their wives and children, in their corne and cattell, &c. in such things as are neerest and dearest to them: as when David slung his stone at Goliah, if hee had strucke him upon any part of his harnesse, hee had never felt the blow, but striking him (as hee did) in the forehead, which was naked and tender, that sunke him presently; so it is with carnall men, for spirituall judgements, they are harnessed, their hearts are hardned, their consciences are seared, they have (as the Apostle speakes) [...], a horny hoofe (as it were) growne over their hearts, that makes them insensible of any spirituall blow that can light upon them. Therefore Almighty God, knowing in what part they lie naked, in what kinde they are ten­derly affected, namely, in their affection to earthly things, strikes them there, plagues them in that, and that sinkes them like Nabal, whose heart dyed within him like a stone. As we see in Exodus, how Pharaoh and the Egyptians hardned their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts. So beleeve it, they that care not for spirituall pu­nishments (for the losse of Gods favour, the losse of heaven, the losse and perill of their owne soules) God will finde a time to punish them in that which they doe and shall care for, in their corne, in their [Page 29] substance, in that which is neerest and dearest to them: As he did these Israelies here, because they were not sensible of the want of grace. God punisht them with that would make them sensible, with the want of raine; that when they had plowed and sowne their land, and bestowed all their care and cost, all should be in vaine, for want of moisture to refresh the earth. These or the like reasons (I sup­pose) might moove Eliah to pray and procure this kinde of judgement.

By the way, if any man desire to know the rea­son, why God is not thus marveilous in the Mini­sters of the Gospell, as hee was in Eliah, and those other Prophets of the Law; why wee that are his Evangelicall Prophets cannot doe such wonders in our dayes, as they did in theirs? Answer, though that same donum miraculorum, the gift of Miracles be ceased in the Church, now that the Gospell hath taken roote: as Husbandmen when they transplant a tree, at first, they set props and stayes to shore it up, but after it hath taken root, they take away the staies and let it grow by the ordinary influence of the hea­vens;) I say though the gift of working wonders be ceased, yet miracles & wonders in another kind ne­vercease, but are wrought daily by the Preachers of the Gospell. For you must know that the miracles under the Gospell are of a differing nature from the miracles under the Law: those were ocularia mira­cula (as I may fitly call them) eye-miracles, that were visible and outwardly apparent to be seene; but these are Auricularia miracula, Eare-miracles, secret and invisible, wrought in the heart by the [Page 30] Word and Spirit of God, entring in at the eare, and going downe into the soule. Though wee cannot command, or forbid the raine to water the earth, as Eliah did; if we can water and mollifie the earthen hearts of men with the supernaturall raine of hea­venly Doctrine, and make a dry and barren soule beare fruit to God; is not this as great a wonder as the other? Though we cannot cause nor command the thunder (as Samuel did) to terrifie the people for their sinnes; yet God hath his Boanerges, his sons of thunder still, that by ratling from heaven the ter­rible judgements of God against sinne and sinners, are able to make the stoutest and the proudest heart upon earth, even tremble and quake, and fall downe before the presence of God; and is not this as great a miracle as that of Samuel, to bring an unhumbled sinner upon his knees, and make glad to cry God mercy for his sinnes? In a word, though we can­not cast out devils out of mens bodies, as the disci­ples of Christ could doe; if wee can cast the devill out of mens soules, by the powerfull Gospell of Ie­sus Christ; is it not as great a wonder? Beleeve it brethren, the conversion of a sinner to God, and bringing of a soule to heaven, is absolutely with­out comparison the greatest miracle, the greatest wonder in the world. And these be the miracles wherewith it pleaseth God to grace the Ministers of the Gospell; therefore ye observe, that the Col­lect for Ministers, runs thus, Almighty God which only workest great marvels, &c. When a soule is sicke to the death, with a surfeit of sinne, is recovered and re­vived againe by that same healthfull spirit of grace, [Page 31] which God together with his Word doth breathe into the soule, it is so great a marvell, so rare a won­der, that the Angels of heaven rejoyce to see it.

I have held you over-long in the former part of Eliahs prayer, which brought the judgement: heare now in a word or two, the Reversing of the judge­ment, and I have done. [And hee prayed againe, and the heavens gave raine, and the earth brought forth her fruit.] It well becomes the Prophets of God to be mercifull; Good Eliah had not the heart to hold the people too long under a judgement, when hee saw he had done enough to humble them, he desires God to reverse the judgement. As it is observed of the good Angels in the old and new Testament, when they appeared to any, either man, or woman; their method and manner was this, Primo terrent, deinde laetificant, they first terrified them, and put them into feare, then presently comforted them, and put them out of feare. Thus did Eliah with this people; thus did Moses with Pharaoh, that good man had not the heart to hold wicked Pharaoh alway under a judgement, but upon the least en­treaty made suite to God to reverse it. So dealt the Prophet with Ieroboam, 1 Reg. 13. 6. when hee had smitten him with a judgement, and had him at the advantage, that his hand was witnered, Ieroboam was glad to submit and say, Intreate now the face of the Lord thy God, and pray for me, that my hand may be restored me: The man of God had not the heart to deny him, but immediately, besought the Lord, and the Kings hand was restored, and became as it was before. When a judgement comes, then Pro­phet [Page 32] are in season. Abraham is better than a King in this case, Gen. 20. 7. Restore the man his owne, for he is a Prophet, and hee shall pray for thee; and ver. 17. Abraham prayed unto God, and God healed Abi­melech, &c. Goe to my servant Iob (saith God to his friends, Iob 42. 8.) and my servant Iob shall pray for you, for him will I accept. So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, Oh pray yee to the Lord for me, that none of these things which ye have spoken come upon mee. Thus yee see that judgements and plagues will bring Prophets into request: men com­monly deale with their Ministers, as boyes doe by Walnut-trees, and other fruit-trees, in faire wea­ther throw cudgels at us, in foule runne to us for shelter. In the dayes of peace and prosperity wee are past over as superfluous creatures, of whom there is little use, and lesse neede: but when the wrath of God fals on the naked soule, when the con­science is wounded within, and body pained with­out, then the Minister is thought on. I say no more, if you desire their prayers, and that God should heare them praying for you in your extremity, doe not slight them, doe not wrong them in prosperity. Re­member how Ahab and all Israel were glad to be be­holden to Eliah to reverse their judgement; and you do not know how soone the case may be your owne: therefore as you love your soules, love those that have charge of them.

And he prayed againe, &c. When I looke into the Story, 1 Reg. 18. I can finde no direct prayer that Eliah made for raine. But I finde there a twofold [Page 33] prayer that he made. 1. A vertuall. 2. A formall prayer.

1. A Vertuall prayer, not for raine, but for their conversion. Oh Lord, (saith Eliah) bring backe, or bring home the heart of this people unto thee; vers. 73. and this includes all other prayers that can be made: A prayer for conversion is a prayer for every thing, Ier. 31. 18. When Ephraim prayes for conversion, Turne thou me, and I shall be turned: (saith God) I will surely have mercy upon him &c. Such is the goodnesse of God, that he will with-hold no good thing, (be it raine, be it plenty, be it any thing that is good for them) from them that are converted, and brought home by true repentance to him. Therefore if thou standest in need of any temporall mercy, pray first for conversion, and all other good things shall be super-added and throwne in unto thee; or if thou prayest for any child, or for any friend to doe him good indeed, pray for his conver­sion, and thou prayest for every thing, that one prayer is instar omnium, insteed of all the rest. If he be in an ill way, desire God to bring him backe, and for future things take no care.

2. A formall prayer, when he saw that the peo­ple were truely humbled, and that their hearts were indeed brought home to God, insomuch that they cryed out, with an ingemmination, The Lord hee is God, the Lord he is God, then he buckles his head be­tweene his knees (to shew the humble prostration of his soule) and fals a praying to God for raine. After humiliation any prayer comes in season, Esay 1. Wash ye, make ye cleane, put away the evill of your [Page 34] doings, &c. And now come (saith God) and wee will reason together, now let us parle, now let us confesse, now pray and I will heare you. Iud. 10. 17. When the Israelites put away their strange gods, and turned themselves to the true God by sincere repentance and reformation; the Text saith, His soule was grie­ved for the misery of Israel: thus the onely way to case our owne soules of griefe, or to be rid of any grievous judgement, is to grieve the soule of God, that is, to humble our selves before him, to pray and seeke his face, and to turne from our wicked wayes, and God will be even grieved with himselfe that e­ver he punished, plagued, and put us to griefe; and he will returne (as he saith) and have mercy on us, and will do us good after he hath done us hurt. Here then (in a word) is the ready way to prevaile with God, either for raine, or for faire weather, or for a­ny temporall blessing whatsoever, to doe as Eliah did, buckle our very heads betweene our knees, I meane, prostrate our selves before the face of God, in the humblest, in the lowliest, in the most dejected manner that we can device, and if any meanes un­der heaven will fetch downe mercy from heaven, that will doe it. Eliah prayed againe, and the heavens gave raine, and the earth brought forth her fruit. Now to God the Father, God the Sonne, and God the Ho­ly Ghost, be ascribed and given, all honour and glo­ry be done and performed all service and duty, from this time forth for evermore, Amen.