A SUMMER SERMON UPON ELIAHS' PRAYER. Preached in the Cathedral Church of St. Paul's in LONDON, on the last Sunday of Trinity Term in the afternoon, being a time of extraordinary heat and drought.  
By John Gore, Rector of Wenden-lofts in Essex.  
Printed at London by Thomas Cotes, for Themas Alchorn, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-Dragon. 1638.   

TO THE RIGHT WORSHIPFUL, Mr. WILLIAM BIRD, Doctor of the Civil Law, my most Worthy Friend and Benefactor.  
RIGHT WORSHIP.  
WHen I consider the manifold favours and courtesies that I have found at your hands, I am ready to say unto myself, as Ruth said once to Boaz, Ruth 2. 10. Quare inveni gratiam? Why have I found grace in your eyes, that you should take knowledge of me, seeing I am a stranger? For mine own part I can impute it to nothing, but unto God's goodness, and your own worthiness: And my only ambition is to make you this acknowledgement that the world may see, though I am poor, I am thankful. Now as joab wished to David in another case, 2 Sam. 24. 3. so wish I to you, The Lord God add unto your estate, how much soever it be, an hundred fold, and that your eyes may see it, and your heart may rejoice in it all the days of your life.  
Thus prays 
 Your poor unworthy 
 Friend, 
 JOHN GORE.   

A SUMMER SERMON.  JAMES 5. 17, 18. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months. And he prayed again, and the heavens gave rain, and the earth brought forth her fruit. 
THe sum and drift of this Text is to set forth the efficacy, 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 himself being pleased to show his Almighty power and goodness in them, and they are Faith and Prayer. 1. For the first, Mat. 15. 28. O woman great is thy faith, be it unto thee even as thou wilt. What a large unlimited Grant and Patent was this for a poor sinner to ask what she would, and have promise of acceptance. Mark. 9 23. To him that believeth all things are possible. Look what a believer cannot do himself, God himself will do it for him, and yet it shall be accounted as his act and deed. Phil. 4. 13. I can do all things through Christ that strengtheneth me: Not meaning that he could do all things in general and at large, as to walk on the waters, fly in the air, etc. but all things that belonged to his calling, all things that concerned his Ministry, and all things that pertained to the right way of pleasing God and of saving his own soul: He could pray well, Preach well, live well; he could want and he could abound, he could conform and apply himself to all estates whatsoever: All this he could do, not by any power or ability of his own, but by the strengthening grace, and faith, and virtue of jesus Christ, (I can do all things through Christ that strengtheneth me.) As on the contrary, our Saviour saith of himself, Mark. 6. 5. that he could do nothing worth speaking of in his own Country, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no mighty work, no work of wonder (in respect of what he could have done) only because of their unbelief: and mark, that it is not said, He would do no such works there, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He could not do them: not that Christ was unable for want of power, but he saw it was unavaileable through their lack of faith. For the power of God, and the faith of men, are like the spirits and the sinews in the body, the one moves, and stirs, and works within the other; if there be no faith in us, there can be no expectation of any power or any help from God.  
2. The other omnipotent grace is Prayer; and that you may be assured it is so, mark 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 poor weak creature, let him alone: it shows that Moses by his prayer did even (as it were) overpower the Lord, that the Lord had not the power to revenge himself on that provoking people, as long as Moses interceded for them.  
Such a powerful 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 lest you should think he did thus prevail with God, rather by the privilege of his person, than by the virtue 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 took such good effect. (Eliah was a man subject, etc.)  
In my text there are two general points to be considered. 1. The condition and quality of Eliahs' person, [He was a man subject to like passions as we are] 2. The condition and quality of his prayer; that like a two-edged sword, it cut both ways, and prevailed in both kinds; both to bring a judgement, and to bring a blessing upon the people. His first prayer like a burning fever entered into the bowels of the earth, and scorched and dried 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 fetched an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heaven-dropping dew, a happy and a heavenly rain that moistened and fattened, and refreshed the earth again [He prayed again, and the heavens gave rain, and the earth brought forth her fruit.  
1. The condition and quality of Eliahs' person, what manner of man Eliah was? My Text saith he 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 holiness, no practice of piety, no degree of grace and sanctification in this life, can exempt, or free, or privilege 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 need to multiply examples to prove this point, when we know the Apostle affirmeth even of our Saviour himself, That he was in all things like unto us sin only excepted: set but sin 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 soul) set but that aside, and our Saviour Christ was (as Eliah is said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to the very same infirmities and passions, of anger, and fear, and sorrow, and sadness, that we are: and happy was it for us that so he was; for by this means he became (as the Apostle saith, Heb. 2. 17. A merciful Highpriest,) one that knew how to tender and secure our infirmities, because himself had a feeling of them in his own nature. This made him so tenderly affected towards the hungry multitude, Mat. 15. because himself knew by his own experience what an unsufferable misery hunger was. This made him so compassionate towards the sorrows of Mary and Martha, john 11. because himself was Virro dolorum, a man acquainted with grief and sorrow: And such was his compassion toward Peter in that state of desertion wherein he lay, Luke 22. because himself known and felt in his own soul, what a woeful thing it was to be forsaken of God. And this is the assurance which the Apostle gives us, that we shall obtain mercy and grace from jesus Christ, to help and comfort us in time of need, Heb. 4. 16. because himself had a feeling of the same infirmities, and was a man subject to the same passions that we ourselves are, sin only excepted.  
In a word then, as there is no Rose since the Creation, but hath his prickles, as well as his sweet 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 Rock of stone so hard, but hath some cracks, some clefts and seams in it, whereat weeds spring out and grow: so there is no man's heart so sanctified and filled with grace, but hath some cracks, some flaws in it, whereat his sins and corruptions sprout and issue out, to his no small regret and grief. And as we see by experience, that there is chaff about every corn in the field, and bitterness in every branch of Wormwood, and saltness 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 weaknesses 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 tells us, Pro. 27, 19, That as in water, face answereth to face, so doth the heart of man to man. A man that looks into the water, or into a glass, shall see a face there in all points answering to his own, 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 own 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 man's heart, breaking out into his life, the very selfsame are in thy own heart; his heart to thine is but as a face answering to a face in the water. Observe the Apostles demand, 1 Cor. 4. 7. and apply it to thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who makes thee to differ from another man? For by nature all are alike, all equally devoid of spiritual grace and goodness, and all equally prone to sin and wickedness: how comes it to pass then, that one man differs from another, that one is holy, blameless, and undefiled in his way; another licentious and lose, and spotted with the world? Answer, It is not any thing in nature (believe that for a truth) but merely 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 himself for his freedom 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 break out into passion, or miscarry in his way by some ill temptation; reprove him in God's name; and pray for him when thou hast done, and withal, reflect upon thyself, and say, as Plato did, Num ego talis uspiam? Am not I such a one? Have not I been, or may not I be as vile and as vicious as he? Be not therefore too censorious nor too supercilious (as the manner of some is) but incline rather to think every man better, than to think any man worse than thyself: if thou seest thy brother overtaken in a fault, do then as the Apostle adviseth thee, Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore him with the spirit of meekness, or (as the word signifieth) bind him up gently and lovingly, as a Chirurgeon doth a bone that is out of joint; Considering thyself (saith he) lest thou 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 sin, And I pray God of his goodness have mercy on us all, Amen.  
Again, 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 overrule and bridle their passions. It is some comfort to consider, that the greatest Saints of God have sometimes been of the same temper; yea there is not a soul in heaven (the soul of jesus Christ only excepted) but hath been sometimes subject to the very same passions. And I said, This is my infirmity (saith the Psalmist) Psal. 77. 10. but I remember the years of the right hand of the most High. i. I consider and call to mind that God in former times, and in the days 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 he will have pity and compassion upon the same infirmities in me. But some man may say: How shall I know and be assured that my sins are sins of infirmity, such as God will wink at; and not rather sins of presumption and iniquity, such as his soul abhors? Answer, A sin of infirmity may be known two ways.  
1. By the antecedent which goes before it; and that is an honest resolution of a man's heart against sin and evil; when a man doth steadfastly resolve (by the assistance and grace of God) to separate himself from every known sin, and to sanctify himself in all holy duty and obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sin against God, but in every thing to please him and approve himself unto him: if such a man chance to fall by occasion into a fault, or be overtaken unawares (as the Apostle speaks, Gal. 6. 1.) besides the purpose of his heart, and the intention and desire of his soul: that man's sins, are sins 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 balance (as it were) betwixt wickedness and goodness, and shall be equally disposed to sin or not to sin as occasion shall offer itself; or which is worse, shall do like him, Psal. 36. 4. shall set, and settle himself in a way that is not good, resolving with himself, that this sin fits my turn, 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 devil were backward, and sin would not come fast enough upon him of its own accord; shall fish and angle for it, and hunt after ill company, and draw himself and others into sin, as Fish and Fowls are drawn into a net, to their ruin and destruction; this man's sins are fare beyond the sin of infirmity, for they are sins of iniquity, and sins of obstinacy, and such as will cost him many a sigh, many a groan, many a tear, before ever he shall attain to this comfortable persuasion, that there is compassion with God, and salvation with Christ for his soul.  
2. A sin of infirmity is known by the consequents of it, or that which follows after it: it leaves such a sting behind it in the soul, that a man can never be at quiet in his own conscience, till he hath made his peace with God by a sound and serious humiliation, and reconciled himself again to jesus Christ. Yea, it never leaves a man, till it hath brought him to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Indignation which the Apostle speaks of, 2 Cor. 7. 11. that a man shall even fret and vex and fall out with himself for offending and provoking so good, so gracious a God. It will make a man upbraid himself for a very beast and a fool (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 man's sins do not please him, they will never hurt him. Whereas on the contrary, when a man can carry away his sins as lightly as Samson carried the gates of Azza, that they are no burden to his soul; or if they do begin to trouble him, shall do as Saul did, betake himself to music and sport, and merry company to drive it away (as if one sin could drive out another, and not rather drive it further in:) believe it, this man's sins are no sins of infirmity, but they are sins of an higher nature, and such as will cost a man dear ere he can be acquitted of them in the sight of God. And this I dare confidently affirm, that there is no man that sins of infirmity, but he is afterward the better for his sin; it makes him the more jealous of himself, the more watchful over his ways, the more careful to serve and please God, than ever he had been in former times. Whereupon saith Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, etc. All things work together for good to them that love God. Etiam pecata Domine, Even our very sins O Lord; for by sin we have experience of our infirmity, our infirmity brings us down 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 only remains, and that is this; A man that hath sinned of infirmity, will labour to bring forth that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which john Baptist speaks of, Mat. 3. 8. The worthy fruits 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 judas, so did Ahab) but he must honestly and unfeignedly 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 God's name) from this comfortable Doctrine, that thou art no other than Eliah was, a man subject to passion.  
It follows; Eliah was a man subject to passions, yet he prayed; Hence we may learn, never to be so dejected at the view of our frailties and imperfections, as to forbear our resorting to God in prayer. For no man living hath so much need to pray to God, as a man subject to passions. It was one part of Solomon's request to God, 2 Chron. 6. 29. When any one shall perceive and feel his own sore, his own grief, and the Plague of his own heart (as he termeth a man's own corruption) what shall he do? Shall he despair, shall he be driven back from God (as jordan was driven back at the presence of the Ark) no, let him do this; let him down upon his knees to God, and spread forth his hands to Heaven, and the Lord which dwelleth in Heaven will hear him, and when he hears, have mercy. It was an amazed and unadvised prayer, that of Simon to our Saviour, Luke 5. 8. when he cried out, Lord go from me, for I am a sinful man; as if a Patient should say to the Physician, depart from me, for I am sick. The sicker a man is, the more need he hath of the Physician's presence; and the sinfuller he is, the more need to draw near to his Saviour: as a man that shivers of an Ague creeps nearer and nearer to the fire. You know our Saviour's 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 cross or other to clog him, some corruption or other to burden him at times, and lies heavy upon his heart; what then is to be done? Shall he lie down like Issachar, and couch between his burden? Shall he be disheartened and discouraged from resorting and approaching to God? God forbidden; let him in God's name come to jesus Christ that calls him, with tears in his eyes, with true grief 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 burden, and we will be thy servants for ever. Thus do, and then let thy burden be never so great, thy corruptions never so many, thy passions never so strong; He that could calm the sea, can calm thy sorrows, and speak peace unto thy soul 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 jonah that hath raised this storm, some sin or other that hath caused this trouble to thy soul; then fall to thy prayers (as Eliab did) and give God no rest, till God hath given rest to thy soul. Eliah was a man subject to passions, and he prayed.  
It follows, How did he pray? My Text saith, he prayed earnestly, in the Original 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 indeed, but an earnest prayer. Cold and careless 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 blindness, Almighty God sent Ananias to him to lay his hands upon him, and to recover him of his fight; now lest 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 me demand; do you think that Saint Paul never prayed to God till that time? or do you imagine that was the first prayer that ever Saint Paul made? It is the first we read of; but do you think he never prayed before? I believe 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 he testifies of himself) and the Pharisees, you know, were altogether given to long praying; it was their glory and their gain too, that they could make long prayers in every place, in the open streets, in widow's 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 styles himself the hearer of prayers, gave no ear, took no notice of all his formal, Pharisaical, hypocritical prayers, which he had made in former times; till he 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 find them cordial, if he find them hearty, that they have some substance, and some weight in them, than he records and registers and sets them down in that book of remembrance which the Prophet speaks of, Mal. 3. 16. If otherwise, they be dull and heartless, lazy and spiritless, God doth by them as he doth by our sins of ignorance, Act. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wink at them, pass by, and take no notice of them; let no man therefore deceive himself to think that all kind of praying speeds alike, for no prayer is a prayer in God's 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 known to be 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 evenness of Eliahs' zeal; 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 lukewarm in prayers; such zeal is never right. Gal. 4. 18. It is good to be always 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 man's zeal is equable (like Eliahs) than it is right and pleasing to God.  
As Physicians judge of the state of a man's body, Vniversalia salutaria, particularia ex mo●bo; as thus: if a man be hot in one part and cold in another; if the palms of his hands burn, and the soles of his feet be keycold, than all is not right; but if he be of an indifferent equal heat all over, that held a good sign of good health in the body. By the like rule judge thou of the state of thy soul, if thy zeal be equable and uniform both in prayer and in anger, it is a good sign of grace and sanctification in thy heart; but if it vary and differ, that there is too much heat 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 days do not prevail with God in their prayers, as Eliah and such others had done in former times, Dost ignis (saith he) deest ignis, There lacks fire, there lacks fire; his meaning is, our prayers want that zeal, that heat, that earnestness, which they put into theirs. For as incense without fire yields no smell, no more doth prayer without zeal and earnestness; and as Honey is no Honey, if it have lost its sweetness; and Vinegar is no Vinegar, if it have lost its sharpness; so Prayer is no Prayer, if it be void of earnestness. Eliah prayed indeed, because he 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 rain, as it followeth. He prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months. Here are two weighty points to be considered. 1. What should move Eliah to pray for a judgement. 2. Why he made choice to pray for this kind of judgement, of drought and dearth, rather than for any other. I will tell you my opinion of both.  
1. Upon what ground, or by what warrant did Eliah pray for a judgement. Saint Paul (in my conceit) seems to tax him for it, Rom. 11. 2. and he brings it in with a notandum, wot ye not (i) do ye not mark 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, jeremy prayed for the Idolatrous Israelites, till God forbade him, and gave him a countermand, Pray no more for this people, for I will not hear thee, jer. 11. 14. The Husbandman in the Parable entreats his Master for the unfruitful tree, that he would spare it and not cut it down, 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 bear towards the people of God? Answer. Three things there are (in my weak judgement) that may seem to warrant and bear out Eliah in praying for a judgement.  
1. Authoritas Prophetica, Prophets might do more than ordinary persons, and Eliah had the spirit of Prophecy, and knew by revelation from God, that such a judgement was a coming, therefore he might the more warrantably and unoffensively frame his desires to God's appointments, and fit his prayers to God's purposes. Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalms curse and ban his enemies, [Let their Table be their snare, let their children be vagabonds and beg their bread, etc.] A man would think 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 only 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 Prophecy, they were such as were accursed of God, being God's enemies as well as his, and therefore might the more warrantably and safely do it. It is not for us to use David's curses, unless we had David's spirit. David and Eliah had that gift which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Psalms that are read so often to us? Answer, Thus we may do, we may apply them to the enemies of the Church, that seek the ruin of the true Religion, and profess an open enmity to the Gospel and faith of jesus Christ (Who is God blessed for ever) we may safely take our Saviour's part, and curse all those that are enemies to him: [So let all thy enemies perish, O Lord, jud. 5. 31.] But for our own enemies, that have done us some private wrong, or bore us some secret grudge, to curse them and ban them in this kind (as the usual manner of some is) 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 ourselves, to acknowledge and adjudge ourselves worthy to undergo all those deadly evils, and that God may justly do so; and more than so unto us, if he should deal with us according to our sins; by this means we shall save God a labour, and ourselves a pain. For as on the contrary, to bless ourselves is the way to make God curse us, Deut. 29. 20. He that blesseth himself when he heareth the words of these curses, saying, I shall have peace though I walk in the imagination of my own heart, adding drunkenness to thirst. (mark what follows) The Lord will be revenged upon the soul of such a one, his anger and his jealousy shall smoke against that man, and all the curses that are written in this book shall light upon him, and the Lord shall blot out his name from under Heaven. This a man gets by blessing of himself: whereas if thou wouldst be blessed of God, I do not say, that thou shouldst curse thyself (fare be it from any servant of Christ so to do) but this I would advise thee to do, even with a sorrowful and a sad heart, to say Amen to all the curses in the Book of God, to acknowledge and confess that thou hast justly deserved, and that it is Gods only 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 fitness and order of time when this was done, it was done in the time of the Law, which was used to such judgements, they were then accustomed to more terrible wonders, than are now suitable to the sweet and saving time of the Gospel; observe the wonders that Moses wrought in Egypt, what terrible, what hurtful, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice, and spoilt all the fruits of the earth, and undid the whole Land. What a dreadful wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel, that mocked him for his baldness: One would have thought that a little discipline, a little correction, or sending to their Parents or Masters, would have sufficed, and been a sufficient revenge for waggish unhappy boys, that did not know their duty to a man of God: but he looks upon them with a direful countenance, and cursed and banned them in the name of the Lord, and immediately two Shee-beares came out of the Wood, and tore two and forty of them in pieces: what a horrible, what a terrible, what a mischievous wonder was this? Of the same kind was that of Eliah, 2 Reg. 1. When the Captain came with authority, to bid him come down, and come before the King; he might have answered, I cannot come, or the Lord appointed me some other way to go, etc. but the next word we hear, is a word of judgement and Vengeance, If I be a man of God, let fire come down 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 usual in the time of the Law. But now look to the Miracles and Wonders of our Saviour in the Gospel, and you shall find them to be of another nature, all of goodness and mercy, all merciful, all beneficial, all healing Miracles, no way hurtful or destructive of any man's life. We read of many a man's life that he saved, many that he 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 heinous indignities? Nay, he was so fare 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 ways prejudicious to the person or life of any man, woman, or child. The one was his cursing and blasting of the barren Figtree; and this was but symbolical, not done in any spleen to the poor tree; but only to show his indignation against all unfruitful profession; when men make an outward show of piety to God; but when the poor and hungry come to them (as Christ came to that Figtree) hoping to pull some fruit of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all: believe it, such men are nigh unto cursing, and it is Gods infinite mercy, if he do not blast their estate (as Christ did the Figtree) 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 only gave way to these evil spirits (which seek the destruction of man and beast) to carry them headlong into the sea (as they would carry us too, but that God above, who styles himself The preserver of men, is pleased in mercy to keep out of their clutches;) and this was symbolical 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 God's creatures; and all lazy beasts that mind nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keep, it doth him no work, nor service at all; or lastly, All hoggish worldlings, and miserable mucke-wormes of the earth, that never do good till they come to dye: let all such tremble and fear, and call to God for mercy, lest in his just judgement he deliver their souls 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 (look into the Stories of the Gospel, which are the Acts and Monuments of jesus Christ) you shall find to be all gracious, all beneficial, 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 deaf; never any came to him for health, that went away sick. In a word, you shall never find that ever any man or woman came to our Saviour for any help or mercy, that ever went away confounded or disappointed of their hopes. Now beloved, Christ is the same jesus still, that then he was: Coelum non animum (as we say) though he 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 do but as truly seek unto him for our soul's 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 suits not with the lenity of the Gospel; and we must now imitate our Saviour in works of mercy, and not follow Eliah in prayers for judgement. We see, Luke 9 54. When the Disciples fingers itched to be revenged on the Samaritans for their base discourtesy in not entertaining our Saviour; Master, (saith they) will't thou that we command fire from Heaven, and consume them, as Eliah did? We have a precedent for it, it is a book case, Eliah did so, let us do the like, these men deserve it, as bad or worse than they with whom Eliah had to do: 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 Gospel requires meekness and mercy. Fare is it from the good Spirit of Christ and of God, to stir up any man's heart to private revenge; not an Eagle, but a Dove was the shape wherein that holy and healthful Spirit made choice to appear. Let us therefore all that are called Christians, follow no other precedent, but our Saviour Christ's; whose only lesson that ever he set us to learn of him, was this, to be humble and meek, and so doing we shall find Requiem animabus; rest and peace to our own souls.  
The third and last reason that may warrant Eliah in praying for a judgement, was,  
3. Necessitas rei, the necessity of the thing itself; that holy Prophet had spent his strength in vain, Sermon upon Sermon, warning upon warning, threatening upon threatening; and when he saw that nothing would work them to goodness, than he prays 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 means to reclaim them, till there was no remedy, than he sent destruction. In this sense, if a man have a child or a friend, or any one that he wisheth well to his soul; if he be grown to that pass, so hardened in sin, that no persuasions, no warnings, no threatenings will work upon him; I am persuaded, it were neither uncharitable, nor unpleasing to God, if a man should pray, Lord smite him, correct him, lay some medicinal, some healing punishment upon him, that he may see the error of his ways, and may return and repent, and so be saved.  
Upon 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 choice to pray for this kind of judgement, of drought and dearth, for want of rain; rather than any other. I will tell you what I think the reasons may be.  
1. Because it was an uncontrollable, a convincing judgement; if Eliah should have brought any earthly or visible judgement, as Sword or Pestilence, etc. they would have imputed it presently to some secondary means and causes; now this was a heavenly an invisible judgement, the stoppage of the clouds, the detaining of Rain, and the burning and scorching of the Sun; was a judgement from heaven, and such as they must needs confess to be Digitus, the finger of God, not Aliquid humani, no handy work of any mortal man. For this was the fallacy which the Scribes and Pharisees put upon our Saviour Math. 16. 1. When they had seen all the miracles and wonders of Christ, how he cured the sick, etc. they conceited that these things might be done by slight of hand, by Art of Magic, by Beelzebub, or by Conjuration, etc. but (say they) Show us a sign from heaven; and then we will believe. They knew that a Magician or a devil might do much upon earth, but he could do nothing in heaven; therefore (say they) show us a sign from Heaven, and we will believe. 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 Baal, the Sun, the Moon, and all the Host of Heaven; trusting no doubt that these gods of theirs, would by their influence so moisten and fatten the earth, that they should not need to be beholding to God for any rain: now (quoth Eliah) here is a judgement to try yours gods withal, go to the gods that ye have served, let them help now or never, if they can do any thing, they can send a shower of rain, if not, why do ye serve them? I say it was a convincing judgement. Eliah did it on purpose, to let them see the vileness of their Idolatry, what base, what impotent, what unworthy gods they served, that could not help their clients to a drop of rain. In like manner, whatsoever a man makes his god, besides the true one; I mean, puts his trust in, for help in time of need; shall at length so deceive him, and so befool him, that he shall be forced to confess, as these people did in the end; The Lord he is God, The Lord he is God.  
2. Because it was a just and a fitting punishment; this people were guilty of spiritual barrenness, and God plagued them with temporal barrenness. No Nation under heaven was so husbanded, and manured of God, so watered with the dews of heaven, I mean, with the means of grace and salvation, as they were, and yet none more unfruitful in every good work: Now therefore Eliah fits them with a judgement suitable and agreeable to their sin: he prays to God that it might not rain, that so their lands might be answerable to their lives, and their foils become as barren as their souls. Thus it pleaseth God many times to pay men in their own coin, to come home to them in their own kind, and to fit his punishments according to their sins. That as they that sin in their goods, by misgetting, miskeeping, and mispending them, are many times punished in their goods, by losses, and crosses, by fire, by water, etc. And as they that sin 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 sin in their lands: it is just with God to punish them in their lands: Solomon tells us, Prov. 21. 4. that the ploughing of a wicked man is sin, 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 harmless callings in the world; and so it is of itself; and yet we see, when a wicked man takes the plough in hand; when a man goes to his plough with an ill mind, and an ill conscience, his very ploughing adds to his sins. And it is just with God, that that land which is ploughed sinfully, should thrive accordingly, and become as bad and as barren as the owner. A fruitful land doth God make barren, for the wickedness of them that dwell therein.  
3. Because it was a sensible, and a palpable judgement. As God Almighty told Cain, Gen. 4. 7. that he should be cursed from the earth. The Lord knew that Cain cared not to be cursed from heaven, and to be banished from the presence of God, and branded for a Reprobate; but to be cursed from the earth, to be cursed in earthly things (he being a tiler of the earth) that would go nearest to his heart of any judgement. Even such is the disposition of every man of the earth (as David terms earthly minded men) they do 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 faithful people (which censure of excommunication if it be rightly carried with a Clavae non erante (as the Schoolmen speak) when there is no error committed in the use of the keys, is one of the greatest punishments under heaven.) But carnal 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 corn and cattles, etc. in such things as are nearest and dearest to them: as when David slung his stone at Goliath, if he had struck him upon any part of his harness, he had never felt the blow, but striking him (as he did) in the forehead, which was naked and tender, that sunk him presently; so it is with carnal men, for spiritual judgements, they are harnessed, their hearts are hardened, their consciences are seared, they have (as the Apostle speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a horny hoof (as it were) grown over their hearts, that makes them insensible of any spiritual blow that can light upon them. Therefore Almighty God, knowing in what part they lie naked, in what kind they are tenderly affected, namely, in their affection to earthly things, strikes them there, plague's them in that, and that sinks them like Nabal, whose heart died within him like a stone. As we see in Exodus, how Pharaoh and the Egyptians hardened their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts. So believe it, they that care not for spiritual punishments (for the loss of God's favour, the loss of heaven, the loss and peril of their own souls) God will find a time to punish them in that which they do and shall care for, in their corn, in their substance, in that which is nearest and dearest to them: As he did these Israelies here, because they were not sensible of the want of grace. God punished them with that would make them sensible, with the want of rain; that when they had ploughed and sown their land, and bestowed all their care and cost, all should be in vain, for want of moisture to refresh the earth. These or the like reasons (I suppose) might move Eliah to pray and procure this kind of judgement.  
By the way, if any man desire to know the reason, why God is not thus marvellous in the Ministers of the Gospel, as he was in Eliah, and those other Prophets of the Law; why we that are his Evangelicall Prophets cannot do such wonders in our days, as they did in theirs? Answer, though that same donum miraculorum, the gift of Miracles be ceased in the Church, now that the Gospel hath taken root: as Husbandmen when they transplant a tree, at first, they set props and stays to shore it up, but after it hath taken root, they take away the stays 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 Gospel. For you must know that the miracles under the Gospel 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 seen; but these are Auricularia miracula, Eare-miracles, secret and invisible, wrought in the heart by the Word and Spirit of God, entering in at the ear, and going down into the soul. Though we cannot command, or forbidden the rain to water the earth, as Eliah did; if we can water and mollify the earthen hearts of men with the supernatural rain of heavenly Doctrine, and make a dry and barren soul bear 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 terrify the people for their sins; yet God hath his Boanerges, his sons of thunder still, that by rattling from heaven the terrible judgements of God against sin and sinners, are able to make the stoutest and the proudest heart upon earth, even tremble and quake, and fall down 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 sins? In a word, though we cannot cast out devils out of men's bodies, as the disciples of Christ could do; if we can cast the devil out of men's souls, by the powerful Gospel of jesus Christ; is it not as great a wonder? Believe it brethren, the conversion of a sinner to God, and bringing of a soul 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 Gospel; therefore ye observe, that the Collect for Ministers, runs thus, Almighty God which only workest great marvels, etc. When a soul is sick to the death, with a surfeit of sin, is recovered and revived again by that same healthful spirit of grace, which God together with his Word doth breathe into the soul, it is so great a marvel, so rare a wonder, that the Angels of heaven rejoice to see it.  
I have held you overlong in the former part of Eliahs' prayer, which brought the judgement: hear now in a word or two, the Reversing of the judgement, and I have done. [And he prayed again, and the heavens gave rain, and the earth brought forth her fruit.] It well becomes the Prophets of God to be merciful; Good Eliah had not the heart to hold the people too long under a judgement, when he 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 fear, then presently comforted them, and put them out of fear. Thus did Eliah with this people; thus did Moses with Pharaoh, that good man had not the heart to hold wicked Pharaoh always under a judgement, but upon the least entreaty made suit to God to reverse it. So dealt the Prophet with jeroboam, 1 Reg. 13. 6. when he had smitten him with a judgement, and had him at the advantage, that his hand was witnered, jeroboam was glad to submit and say, Entreat 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 King's hand was restored, and became as it was before. When a judgement comes, than Prophet are in season. Abraham is better than a King in this case, Gen. 20. 7. Restore the man his own, for he is a Prophet, and he shall pray for thee; and ver. 17. Abraham prayed unto God, and God healed Abimelech, etc. Go to my servant job (saith God to his friends, job 42. 8.) and my servant job 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 ye to the Lord for me, that none of these things which ye have spoken come upon me. Thus ye see that judgements and plagues will bring Prophets into request: men commonly deal with their Ministers, as boys do by Walnut-trees, and other fruit-trees, in fair weather throw cudgels at us, in foul run to us for shelter. In the days of peace and prosperity we are passed over as superfluous creatures, of whom there is little use, and less need: but when the wrath of God falls on the naked soul, when the conscience is wounded within, and body pained without, than the Minister is thought on. I say no more, if you desire their prayers, and that God should hear them praying for you in your extremity, do not slight them, do 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 soon the case may be your own: therefore as you love your souls, love those that have charge of them.  
And he prayed again, etc. When I look into the Story, 1 Reg. 18. I can find no direct prayer that Eliah made for rain. But I find there a twofold prayer that he made. 1. A virtual. 2. A formal prayer.  
1. A Virtual prayer, not for rain, but for their conversion. Oh Lord, (saith Eliah) bring back, 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, jer. 31. 18. When Ephraim prays for conversion, Turn thou me, and I shall be turned: (saith God) I will surely have mercy upon him etc. Such is the goodness of God, that he will withhold no good thing, (be it rain, 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 temporal mercy, pray first for conversion, and all other good things shall be superadded and thrown in unto thee; or if thou prayest for any child, or for any friend to do him good indeed, pray for his conversion, and thou prayest for every thing, that one prayer is instar omnium, instead of all the rest. If he be in an ill way, desire God to bring him back, and for future things take no care.  
2. A formal prayer, when he saw that the people were truly humbled, and that their hearts were indeed brought home to God, insomuch that they cried out, with an ingemmination, The Lord he is God, the Lord he is God, than he buckles his head between his knees (to show the humble prostration of his soul) and falls a praying to God for rain. After humiliation any prayer comes in season, Esay 1. Wash ye, make ye clean, put away the evil of your doings, etc. And now come (saith God) and we will reason together, now let us parley, now let us confess, now pray and I will hear you. jud. 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 soul was grieved for the misery of Israel: thus the only way to case our own souls of grief, or to be rid of any grievous judgement, is to grieve the soul of God, that is, to humble ourselves before him, to pray and seek his face, and to turn from our wicked ways, and God will be even grieved with himself that ever he punished, plagued, and put us to grief; and he will return (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 prevail with God, either for rain, or for fair weather, or for any temporal blessing whatsoever, to do as Eliah did, buckle our very heads between our knees, I mean, prostrate ourselves before the face of God, in the humblest, in the lowliest, in the most dejected manner that we can device, and if any means under heaven will fetch down mercy from heaven, that will do it. Eliah prayed again, and the heavens gave rain, and the earth brought forth her fruit. Now to God the Father, God the Son, 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.  
FINIS.