The Saints Daily Exercise, Sermon 2
THE SECOND SERMON.
1. THES. 5. 17.
Pray continually.
NOt to repeate what hath beene delivered, but to presse this point on vsus a little further (for what is more necessarie, then that wee should keepe a constant course in this duty, since the very life of Religion consists in it?) I adde this to all I prest in the morning, 6. Mot. The omission of it doth disadvantage men:that if you doe neglect it, it exposeth you to great disadvantage, both for the outward man, and for the inward man, and there are but these two that you need to care for.
For the outward man, it deprives you of the blessing; put the case, you hauehave never so good 1 In the outward man.successe in your enterprizes; put the case you hauehave outward comforts in abundance, yet still the blessing is wanting, and not onelyonly so, but it vncovers the roofe, as it were, and the curse is rayned downe vponupon your tables, vponupon your meat and drinke, vponupon all the endeavours, and all the enterprizes you take in hand. We consider not what we doe, when we neglect this duty, what dangers we expose our selues vntounto from day to day: for it is one thing to hauehave outward comforts, and another thing to hauehave the blessing with them.
Besides, consider what losse you suffer in the inward man, when you neglect this duty at any 2 In the inward man.time: for that is ready to be distempered; and to goe out of order, it is ready to contract hardnesse, to contract soile, spirituall grace is ready to decay. It falls out with mans heart, as it doth with a garden that is neglected; it will quickly be overcome with weedes, if you looke not diligently Simile.to it, and the way to looke to it is constancy in this duty. That is a notable place: Iob 154. when Eliphaz observed some distēper in Iobs affections (as he apprehended it) he tels him that Iob …5 …the speech he vsed was not comely, but vaine and sinnefull, and what then? surely Iob (saith he) thou restrainest prayer from the Lord, as if he should say, it is impossible, Iob that thou shouldest fall into these distempers, if thou did de… keepe thy course constantly in this duty, therefore surely, saith he, thou restrainest prayer from the Lord; So it is with vsus, let vsus restraine prayer from God, and distempers will arise quickly in our spirits, worldly mindednesse will bee ready to grow vponupon vsus, wee shall be apt to be carnall, we shall forget God, and forget our selues, and forget the good purposes, and desires wee had; and therefore, that you may keepe your hearts in order, you must keepe a constant course in this duty: for if you doe (though your peace be interrupted) this will repaire it againe, it will make vp the breaches againe; though there bee some distempered affections, that grow vponupon vsus, yet prayer will compose all. As sleepe composeth Simile.drunkennesse: so prayer will compose the affections, a man may pray himselfe sober againe, nothing doth it sooner, nothing doth it more effectually; and this you shall finde, that as you, eyther omit it, or slight it over; so you shall finde a proportionable weaknesse growing vponupon the inward man, as the body feeles, when it neglecteth either sleepe, or diet, or exercise: therefore, to end this exhortation, let vsus bee constant in it.
OnelyOnly remember this (when wee exhort you thus to keepe a constant course, for which you heard so many reasons in the morning, I say, remember this caution) that if it be performed in a No….formall, or in a customary, and overly manner, you were as good to omit it altogether: for the Lord takes not our prayers by number, but by waight: when it is an outward picture, a dead carcasse of prayer, when there is no life, no servencie in it, hee regards it not, be not deceiued in this, it is a very vsuall deceipt, it may bee a mans conscience would bee vponupon him, if hee should omit it altogether, and therefore when hee doth something, his heart is satisfied, and so hee growes worse and worse, therefore, consider, that the very doing of the dutie, is not that which the Lord heedes, but hee will hauehave it so performed; that the end may be obtained, and that the thing may bee effected, for which you pray. If a man send his servant to goe to such a place, it is not his going to and fro that Simile.he regards, but hee would hauehave him to dispatch the businesse; so in all other workes, hee cares not for the formalitie of performance, but would hauehave the thing so done, that it may bee of vse to him; if you set a servant to make a fire Simile.for you, and he goe, and lay some greene wood together, and perhaps put a few coales vnderunder, this is not to make a fire for you, but hee must, either get dry wood, or he must blow till it burne, and be fit for vse; so when your hearts are vnfit, when they are like greene wood, when you come to warme them, and to quicken them by prayer to God, it may be, you post over this dutie, and leaue your hearts as cold, and as distempered as they were before: My beloved, this is not to performe this dutie. The dutie is effectuallie performed, when your hearts are wrought vponupon by it, & when they are brought to a better tune, and to a better temper then they were before. If you find sinnefull lusts, there your businesse is to worke them out by praier, to reason the matter, to expostulate the thing before the Lord, and not to glue over, till you hauehave set all the wheeles of your soule right, till you hauehave made your hearts perfect with God; and if you finde your hearts too much cleaving to the world, you must wean them, and take them off; if you finde a deadnes, and vnaptnes, and indisposition in you, you must lift vp your soules to the Lord, and not give over till you bee quickened, and this is to performe the dutie in such a manner, as the Lord accepts, otherwise it is an hypocriticall performance: for this is hypocrisie, when a man is not willing Hypocrisie what.to let the dutie goe altogether, nor yet is willing to performe it serventlie, and in a quicke, and zealous manner: for hee that omits it altogether is a profane person; and hee that performes it zealoussie, and to purpose is a holy man: but an hypocrite goes betweene both, hee would doe something at it, but hee will not doe it throughlie. And therefore, if thou finde thou hast… …ubbered over this dutie from day to day, that thou performest it in a negligent manner, and perfunctorilie, know that it is an hypocriticall performance, and therefore when wee spend so much time in exhorting you to a constant course in this dutie, still remember, that you must performe it in such a manner, that it may hauehave heate, and life in it, that it may be acceptable to God, and do good to your own hearts, to bring them to a more holie frame of grace, and to a better temper, then, it may bee you found them in, when you went about the dutie.
And if you obiect now, I, but it will cost vsus 1 Obiect.much time to doe this?
Indeed, one common cause, amongst the rest, that keeps vsus off from the through performance Answ. Threefold:of this dutie is this: but (to speake to that in a word) remember this, that the time that is spent in calling vponupon God hinders you not in your businesse, 1. Ans.though it seem to hinder you, and though it takes so much from the heape, yet indeed it increaseth the heape, as it is said of tithes and offerings, bring them in, and thinke not, that because you …en the heape, that you are poorer men, no, saith the Lord, it will increase your store, I will open the windowes of heauen, and you shall Mal. 3.hauehave so much the more for it; so it is true in this case. In other things you see it well enough. You know, the ba…ting of the horse, hinders not the iourney, and the oyling of the wheele, and the Simile.whetting of the sithe, though there bee a stop in the work for a time, yet, as our … saying is, a whet is no let, and the doing of this is no impediment.
Secondly, put the case it were, yet is it not the greater businesse? what is it that you g… by all 2. Answ.your labours, and trauailes? if it bee riches, it comes not into any comparison with grace, and holinesse, with that riches wherewith prayer makes you rich. But, say it bee some… … noble then that, as learning, and knowledge, yet, what is that to the renewing of Gods image in vsus? were it not better to spend time to get grace to make vsus rich to God; to make vsus to get strength in the inward man, to passe through all varieties of afflictions, in getting that which is the chiefest excellencie of all others: for is not that the best excellencie? When Adam was in Paradise, the having of Gods Image, you know, it excelled all other excellencies in the world and so it doth still, and the more you pray, the more you get of this image: for a man of much praier is alwaies a man of much grace, it much increaseth those spirituall gifts, which are better then al the outward things you can get by your imploiment and diligence in them: therefore, I say, though it doe spend you much time; yet know (as Christ said to Mary) he that praies much, though he be a great looser in other things, yet he chooseth the better part.
Last of all consider this, when thou commest 3. Ans.to offer sacrifice to God, wouldest thou offer that which cost thee nothing? if thy continuing in prayer, and spending much time in it should cost thee some disadvantage in thy affairs, and should loose thee that which another gaines, that thou gettest not so much knowledge, as another man doth, thou doest not so much in thy trade, in thy businesse, thou doest not set things in order, as thou mightest hauehave done; yet know this, that it is great wisedome to make our service to God costlie to vsus; you know, Dauids choise: Shall I offer to the Lord that which cost me nothing, and therfore he would needes giuegive the worth to … the lebusue for that which he bought, and therefore since it is to a good master, that sees what you doe, that knowes what it costeth, and what losse you are at, and withall, that is willing and able to recompence it, why should you shorten this businesse, and post it over, because of other occasions, and other businesse that you hauehave to doe?
Oh, but, a man will say further, I am willing Obiect. 1.to doe it, but I am vnfit for it, and it may be the longer I striue, the more vnfit I grow.
To this I answer, first, in generall, if thou doe it as well as thou canst, though thou do it not so Answ. 1.well as thou wouldest, in this case, God accepts the will for the deed, when a man puts his strength to it, when there is no indiligence in him, when there is no lazinesse (for in that case he will not accept the will for the deed, but) when a man doth his vtmost, as those that would hauehave giuen more, and could not, their will was accepted for the deed, in 2. Cor. 8. 12. I say, when thou doest what thou canst, when thou sparest no labour to 2 Cor. 8: 12, 13get thy heart vponupon the wing, to raise and quicken it, and to inlarge it in this dutie: there God accepts it.Ans. 2.
But againe, I adde further, there is an vnskilfulnesse in going about this dutie: many times when we are not fit, we thinke to make our selues fitter, by spending time in thoughts, and meditations before, which I denie not but they may be profitable, but yet this I will propound to you that the best way to fit our selues to this duty, How to fit a mans selfe to prayer.when we finde an indisposition vntounto it, is, not to stay till we hauehave prepared our selues by meditation, but to fall presently vponupon the dutie, (I will giuegive you the reason of it) because, though a preparation is required for the performance of eues rie spirituall dutie, yet, the remote preparation is that which is intended, and meant, when we say we must prepare: for, if we speake of that which is immediate, the very doing of the dutie is the first preparation to it. For example, if a man were to runne a race, if he were to doe any bodily Simile.exercise, there must be strength of bodie, hee must be fed well, that he may hauehave abilitie, but the vse of the very exercise it selfe, the very particular act, that is of the same kind with the exercise, is the best to fit him for it▪ so in this duty of prayer, it is true, to be strong in the inward man, to hauehave much knowledge, to hauehave much grace, makes a man able, and fit for the dutie; but, if you speake of the immediate preparation for it, I say, the best way to prepare vsus, is the very dutie it selfe; as all actions, of the same kinde, increase the habits, so prayer makes vsus fit for prayer; and that is a rule, the way to godlinesse is in the compasse Note.of godlinesse it selfe, that is, the way to grow in any grace is the exercise of that grace.
It is a point that Luther pressed, and hee pressed it out of his owne experience, and this reason Note this expression of Luther.he vseth; in this case, saith he, when a man goes about to fit himselfe, by working on his owne thoughts, now he goes about to overcome himselfe by his owne strength, and to contend with Sathan alone, but when a man feeleth an indisposition, and goes to God by prayer, & rests on God to fit him, he takes Gods strength to oppose the indisposition, and deadnes of his flesh, & the temptations of Sathan, that hinder him, and resists him. Therefore you shall find this to be the best way to fit your selues for prayer, namely, to performe the duty. If you seeke to expedite, and devolue your selues, out of your vnfitnes, by the working of your own thoughts, commonly, you involue your selues farther into those labyrinths, and are caught more and more. But this I speake by the way concerning matters of vnfitnes. The maine answer to this obiection is that, which I gaue you before, that if a man doe what hee can, and do it faithfully, and in sinceritie, that indisposition shall not hinder him, but still remember, it must be done, it is not an excuse to vsus, at any time, nor ought to be, that wee should omit the duty wholy, vnderunder pretence of an vnfitnes.
Thirdly, a man is ready to say againe, but I 3 Obiect.find many difficulties, how shall I doe to remove them?
The best way hereunto, is the very naming of the difficulties to you, that you may know them, Ans. 7 impediments of prayer, that makes it difficult.and make account of them; therefore you must consider this in generall, that, indeede, it is not an easie thing to call vponupon God constantly: our misprision of the dutie, our reckoning of it, that it is a more facile, and easie thing, then it is, makes vsus more to slight it, and causeth vsus not to goe about it with that intention, which otherwise we would, but consider a little what 1 Note that.it is. The dutie is very spirituall, and our hearts are carnall, and it is no easie thing to bring spirituall duties, and carnall hearts together.
Besides, our natures are very backward to come into the Lords presence, partly by reason of his 2great glory, by reasō of his Mty, who dwels in light …, and our weake eyes are apt to be dazled with it, and partly out of an accustomednes, we are not vsed to it, and therefore wee are ready to flye from him, as beasts that are wilde, and are not tamed to our hands, are ready to fly Simile.from vsus, so backward is our nature to come into his presence.
Again, the variety of occasions hinders vsus, eueryevery 3thing keepes vsus back; if a mans heart be cheerfull, it is apt to delight in other things; if a mans heart be sad, on the other side; if it bee a slight sadnes, men are ready to driue it away with company, and with sports, and with doing other things, and if the sadnesse be great, we are swallowed vp with anguish of spirit, and then any thing is easier then to pray, as you may see by Iudas, it was easier for him to dispatch himselfe, then to goe and call vponupon God; so it is with men, when they hauehave excessiue griefe, when their an guish of heart is exceeding great: so that, whether a man hath a cheerefull disposition, or a sad, whether the sadnes bee great or small, still you shall finde a difficultie. If we be idle, & hauehave nothing to doe, our hearts will be possest with vaine thoughts, and, if we bee full of businesse, that distracts vsus also, and indisposeth vsus, on the other side: so still there are impediments.
But there is one great impediment, among the rest, and most common, which is worldly cares, 4and worldly-mindednes; worldly cares hinder spirituall prayer, and spirituall conference, and the holy performance, almost, of eueryevery duty, and therefore, if you finde a difficultie in it, looke narrowly, if that be not the cause.
Againe, another great cause of this difficultie in prayer, of such backwardnesse to it, of such indisposition 5to it, is, because we doe not well consider the nature of God, we want faith in his power, and in his prouidence we doe not consider, that he hath that disposing hand, which he hath in eueryevery thing, that belongs to vsus, in health, in sicknesse, in pouertie, in riches, in good successe, and ill successe: for, if we did see the prouidence of God, and acknowledge it more; we should be ready to call vponupon him, but this want of faith in his providence, that the Lord is not seene in his greatnesse, and in his mightie power, this causeth men to be backward to seeke him, but very forward to seeke to the creatures. When we hauehave any thing to doe, of any consequence, we are ready to post from this man to that man, and from this meanes to that meanes, but very backward, and negligent to goe to God, in prayer, to hauehave the thing brought to passe, that wee desire, and this ariseth from want of faith, and from ignorance of God, and our not consideration of him.
Besides, Sathan hinders vsus exceedingly in this 6duty: for he knowes of what moment it is, and of what consequence, and therefore he doth as the Aramites did, hee fights not against small nor great, but against the King, he knowes it is this duty 1 King. 22. 31.which quickens eueryevery grace, it is the greatest enemy, which he hath, and if he can keepe vsus from prayer, hee hath the vpper hand of vsus, hee hath wrested the weapon out of our hands, hee hath disarmed vsus, as it were, and then he may do what he will with vsus.
Likewise the sins we commit, especially grosse sinnes, they are a great hinderance to this duty, 7and keepe from the spirituall, and cheerefull performance of it: for sinne wounds the conscience, it disioynteth, and dismembers the soule, and a disioynted member, you know, is vnfit to doe any businesse; yea, when the sinne is healed, and forgiven, yet there is a sorenesse left in the heart, though some assurance of pardon should follow, vponupon the commission of a great sin, so that, that is another impediment. I must not stand to reckon vp many, we shall find enough by continuall experience.
OnelyOnly this vse we must make of it, that, if the Vse.impediments bee so many, and the difficulties that keepe vsus from a constant course in prayer, What course is to be taken against these impediments.and from the performance of it to purpose, so great, then we must put on a resolution to breake through all, and lay it, as an inviolable law vponupon our selues, that we will not alter. Let vsus thinke with our selues that the thing is difficult, and will cost all the care, and all the intention that may be; yea, when thou hast ouercome the difficulties at one time, it may be, the next day, thou shalt meet with nevv conflicts, new distempers, new affections, new strength of lust…, & a new dis position of mind will be on them, and therefore he that will bee constant in this duty, must put on a strong resolution; as it was the saying of a holy man, one of the holiest men, that these latter times had, that he never went to pray to God, Note this well.but he found so many impediments, that except he bound himselfe by an vnalterable resolution, that he resolued not to breake vponupon any occasion, he could neuer hauehave kept a constant course in it, or, if he had, hee should neuer hauehave kept himselfe from a formall, customary performance of it. But I will adde no more, to presse this vponupon you, there hath beene enough said, I beseech you consider it.
Now that which I promised in the morning to doe, which is, that, that doth exceedingly strengthen vsus to the performance of this duty of calling vponupon …, of praying continually (which we are here commanded to doe) is to remooue certaine obiections, which are in the mindes of men, that secretly weaken the estimation of this truth, and insensible takes vsus off, when we marke them not: for, beloved, when we are so negligent in it, surely there is somethin… that is the 4 Obiecti… against prayer.cause of it, and if wee could finde the cause, and remoove it, wee could not spend an houre better.
The obiections, that are commonly in the hearts of men, are many, I will name to you but these 4 briefly.
First, a man is ready to say, what need I spend 1 Obiect.so much time, and bee so large in the expression of my wants to God, when he knowes them? I cannot make them better knowne to him, hee knowes them well enough already, and therfore what needeth it?
To this I answer (in a word, because it is an obiection Ans.that hath not much weight in it) that it is true; the Lord knowes thy wants, but withall, he will hauehave thee to know them; because, otherwise, thou wilt not seeke to him, thou wilt not set a price vponupon the things, that hee bestowes on thee, thou wilt not be thankefull to him, when he hath granted them, and therefore you shall finde, our Saviour Christ vseth this very argument, as a meanes to quicken vsus to prayer, saying, Your heavenly Father knowes what you hauehave Mat. 6.neede of, what then? shall we not therfore pray? yes, saith he, therefore pray ye the more earnestly, and the more importunately to him: for since he knowes your wants, he will be more ready to heare your requests.
I, but, it will be said againe, that hee doth not only know them, but he also means, & purposeth 2 Obiect.to bestow them: for hee hath made a promise to vsus, and his promise i… firme, and sure, and God is iust, and …ust keepe his promise, and when he hath fully purposed it, what needs so much praying to bring it to passe?
I answer, the promises of God are to bee vnderstood Answ. 1.with this secret condition annexed, I will doe such and such a thing for you, if you pray, though it be not expressed: and therefore, we see when God promised things in particular, yet still they prayed, and prayed earnestly. When he promised Elish that it should raine, yet, wee see, he prayed and contended much in his prayer, 1 Kin 18. 41, 42when he made a promise to David, that hee would make him a house, yet you know David went 2 Sam. 7. 11. 2 Sam. 7. 18.to the house of the Lord, and sat before him, and made earnest prayer, as is recorded in the 2. of Sam. so Daniel had particular promise, and yet Dan 9.he prayed, and prayed long. The example of our Saviour Christ is without exception, who had all the promises sure to him, yet, you see, he prayed, yea, he spent whole nights in prayer, and therefore you must so vnderstand it, that though you hauehave a promise made, though the thing be neuer so sure to you; yet it is to be vnderstood with that if you call vponupon God.
And why the Lord would hauehave you doe it. I shewed you many reasons in the morning, wee Ans. 2.will adde this to it. What, if the Lord will hauehave thee call vponupon him, though hee purpose to doe the thing, even for this end, that thou maist worship him▪ for, what is it to worship the Lord? you shall finde this vsuall in the old Testament, The people …owed themselues and worshipped, or, they … vponupon them … and worshipped. The meaning To worship God, w…is this, to worship God is nothing else, but to acknowledge the worthinesse that is in him. As when you doe worship to a man, you doe vse so much outward demeanor & observance to him, as may acknovvledge a vvorth in him aboue another man: outvvard gesture, that is the outward vvorshipping of God, the invvard vvorship is invvardly to acknovvledge his attributes. Novv, you shall see, prayer giues an acknowledgment of his attributes most of any thing: for hee that prayes to God, he doth, in so doing, acknowledge his omnipresence, and his omniscience; that hee heares that, which the Idols of the Gentils could not doe, that hee knowes the secrets of mens hearts, that neither men, nor Angels can doe:
Againe, it acknowledgeth his Almightie power, that hee is able to doe anie thing; for that is presupposed, when wee come, and seeke to him.
Againe, it acknowledgeth his merciemercy, and his goodnes; that he is not onelyonly able, but exceeding willing to helpe.
Againe, it acknowledgeth his truth, that as he hath promised, so, I make account, hee will performe it, when I go, and s…e to him, in a word, all the attributes of God are acknowledged in prayer. Therefore therein you worship him in a speciall manner, when you goe, and seek to him, and pray to him, in so doing, you acknowledge him, yea you acknowledge him to be a Lord, and a father, as when we see a childe run to a man, and aske him blessing, when we see him ask him foode, and rayment, wee say, surely such a man is his father; so this very praying to God, is a worshipping of him, because it acknowledgeth his attributes, and his relation to vsus, and ours to him.
But againe. Thirdlie, it will bee obiected, I 3 Obiect.but, al…s, what can the endeavours or the prai e…s of a weake man doe? can they change the purpose of Almightie God, if he doe not intend …o doe this thing for …oe, shall I hope to alter him?
For answere to this, I say this, in bein …e, Ans.that when you doe call vponupon God, hee is not changed by your prayers, but the change is wrought in you, as wee hauehave said to you heretofore, Simile.when a Physiti… is sought vntounto by his patient, the patient desires him earnestl…e to giuegive him such a cordiall, and such … Physicke, that is pleasing to him; the Phisition denies him long, yet in the end, he yeelds vntounto it. Why? not because there is anie change in the Phisitian, but because there is a change in the patient, he is now fitted for this, before hee was not: so then the Phisition yeelds now, whereas before he refused, and yet the change is in the patient, and not in the phisitian, and therefore, beloved, when … about to striue with God in prayer, when you contend, and wrastle with him (for so we ought to doe) when you vse manie reasons to perswade him, you alter not him, but your selues … those arguments that you vse, are not so much to perswade him to be …e you, as to perswade your hearts to more faith, to more louelove, to more obedience, to more humilitie, and thankfulnesse, and that indeed is the reason, why prayer prevailes with God, not that the verie sending vp is that, that prevailes with him, but because a faithfull, and a spirituall prayer puts the heart in a better disposition, so that a man is now made readie to receiue a blessing at Gods hands, that before hee vvas not. So that, when you thinke you draw God to you, with your arguments, in truth, you draw Simile.your selues neerer to him; as when a man in a ship pluckes a rocke, it seemeth as as if he plucked the rocke neerer to the shippe, when as the shippe is plucked neerer the rocke: so, I say, wee draw our selues neerer to the Lord, and when wee draw neerer to the Lord, in prayer, and there is a spirituall disposition wrought in our hearts, by the exercise of this dutie, then indeede the Lord drawes neere to vsus, to send vsus helpe, and to grant our requests, that wee put vp to him, and therefore that you should marke by the way, that any prayer, as it hath a higher pitch of holinesse in affection, and as it hath stronger arguments in it; so it is a better prayer; not because this prayer shall prevayle with God more, or, that the excellencie of this prayer should moove him, but because this pitch of holie affection, and strength of argument workes vponupon your hearts: for the strength of arguments mooues your vnderstanding, and the holinesse of affection puts your will in a frame, and so disposeth your hearts, and fits you as the …, we spake of before, is … when the Physition is willing to giuegive the thing hee desired.
But the last obiection, which indeed is more then all the rest, is this.Obiect. 4. Twofold.
A man is ready to say, we see there are many men, that doe not call vponupon God, and yet enioy 1many mercies: it may be, a man can say with himselfe, when he did not vse to pray, hee had health, and sleepe, and protection?
Againe, on the other side, he hath prayed for such and such things, and yet they hauehave not bin granted? so this obiection hath two parts, that a man hath obtained blessings, without prayer, and againe he hath prayed, and yet hath not obtained 2the blessings he sought for, at the Lords hands.
For answer to the first, that men doe obtaine many blessings that doe not pray (as how many Ans.young men are there, and old men too, that hauehave health, and wealth, and peace, and libertie, and abundance of all things, and yet, eyther they … not to God, or, if they doe, yet not in a holy and spirituall manner) and therefore this obiection had need to be answered, and therfore I answer brieflie.
First, though they hauehave these blessings, yet they hauehave them …, they hauehave no promise 1 Answ. to the first part of the obiection.of them, they cannot build vponupon them, whereas they are sure mercies to the righteous man, he can build vponupon these blessings: for hee Answ. 1.hath a father to goe too, whose louelove he knowes, and hee hath sure promises to build on; the other, though he hath them, yet he is in a slipperie place, when hee inioyes them; it is an accidentall thing, he hath them from the hand of an enemie, and he knowes not how long he shall enioy them.
But I answer again (which is the chiefe answer Answ. 2.to this obiection) that there is a great deale of difference betweene hauing blessings, through the providence of God, and betweene hauing Difference between hauing of blessings through the prouidence of God, & from the louelove of God.them from the merciemercy of God, and by vertue of his promise, and out of his louelove to vsus in Christ Iesus. A naturall man may hauehave many blessings of God, (so God said that he made Ieroboam a King, he gaue him a Kingdome, and many such passages we shall find, when men come vniustly to them, as he did to the Kingdome, yet God, saith he, did it, that is, it was by his providence) and yet he hath them not in merciemercy: for if thou hast these blessings, health, and sleepe, and successe in the enterprises, from day to day, and yet thy hart tells thee within, that thou hast not sought them at the Lords hands, as thou oughtest, I say to such a man (and marke it) it were better for him that he should want them: for certainely, when hee hath them, in this manner, he hath them without a blessing; yea he hath them with a curse, and so were better be without them; as it had been better for Ab…b to hauehave been without his vineyard, and as it had beene better for … to hauehave gone without his reward, that hee had of N… man the … (for you know hee had the …eprosie with it) it had beene better for the children of Israel to hauehave gone without their …: for you know the curse that followed, death wet along with them; so when a man shal hauehave peace and prosperiti…, and abundance of all things, without seeking them at the Lords hand…, from day to day, I say, he were better to hauehave wanted them: for there goes death together with them. It is said plainely, that case … the … (that is to say) this very prosperitie, this …riuing (notwithstanding a neglecting of prayer, and of holy duties) I say, it carries death along with it, as the obtaining of the vineyard, brought death to Achab, the getting of the Kingdome was the destruction of I…roboam; and therefore men hauehave little cause to comfort themselues with this, that they enioy many blessings, and neuer pray for them.
But, to answer this point more fully, I say many blessings are bestowed vponupon men, not for 3. Ans.their owne sakes, but for the Churches sake. A man may hauehave strength of bodie, hee may hauehave great gifts of mind, he may hauehave great successe i… vsing those gifts, he may bring great enterprizes to passe, so that you may truely say, the hand of God is with him, all this may bee done not for his sake, but for the sake of the Church, and glory of God some other way, that hee might doe some service; as you see, it is plaine lie said of Cyrus, Isa. 45. 4. speaking there of Cyrus, saith the Isa. 45. 4.Lord there, For … my seruants sake, and for Israel mine elect sake I hauehave called thee by name, and hauehave giuegive … thee this great power, and all this great successe although then thy selfe hauehave not knowne me. (Marke) Cyrus was a most prosperous man, Gods hand was mightie with him, and yet all this was not for his owne sake, but for the Churches sake: so you may thinke it is, when men prosper, many times, it is not for their owne sakes, but to fulfill some other end of Gods providence, and therefore, marke this and keepe it for a rule, if thou Note this.prosper in thy enterprizes, if thou inioy wealth, and peace & aboundance of all things, and know that thou doest not seek to God, from day to day, that thou keepest not thy heart right and strait, and perfect before him, thou doest not call vponupon him, in a holie, and spirituall manner, certainely it is for one of those causes, thou hast it without a blessing, and with a curse, thou hast it for other ends, and not for good to thy selfe; and therfore thou hast it very vncertainelie, it may bee tooke from thee, thou knowest not how soone; yea, and this thou shalt be sure of, that it shall bee taken from thee then, when, of all other times, it will be vnfittest for thee: as a theefe comes at a time when men least looke for him; so destruction comes suddenly vponupon these men; God cuts them as a man, when he would hauehave trees to die, hee Simile.lops them in that season, that of all others is the vnfittest, when the sappt is in the tree, when the lopping will cause them to vvither, so the Lord vvill strike them in such a season. It is quite contrary with the Saints, hee cuts them in due season, he lopps them in due time that they may grow the better for it, it is good for them.
But now for the other part of the obiection it Answ: to 2. part of obiect.may be, many among you now are ready to say, I hauehave prayed for such and such things, and I hauehave beene earnest, and yet the Lord hath denied me: my Beloved, if we can satisfie this obiection, we shall then take this impediment away, that we propound in this obiection, that hath these two parts. Therefore to this I answere.
First, if thou hast not beene heard in thy prayer, Answ. 1. Our prayers oft times are amisse in one of these three respects.consider, if thou hast not prayed amisse; it is a common fault among vsus, when wee hauehave spent much time in prayer, &, it may be, we hauehave spent time in fasting, & praying & the thing is not granted; we presently lay it vponupon the Lord, that hee hath not heard, when many times, the cause is First, in respect of the principle whence they …ovv, vvhen they are but naturall desires.our not praying, as we ought, it may be thou hast been very earnest, and therfore thou hopest thou hast done very well: I tell thee, thou maist be very earnest, and importunate with the Lord, when it may be no more but a naturall desire, when a man hath neede …o bee directed in a difficult case, that much concernes him; when hee hath neede to bee extricated, and taken out of such a difficultie, and strait, wherein he is involved, when hee hath neede of successe, in such an enterprise, or any thing of that nature; I say, a man may bee earnest with the Lord in such a case, and yet his prayer may bee amisse, it may not be a spirituall prayer, it may not bee an expression of holie desires to the Lord; for they onelyonly prevaile with him, not that the naturall are excluded (that is not my meaning) for they may adde vvindes to the sayles, though holinesse may guide the rudder, and keepe the course, and make the sterage, yet naturall desires may make vsus more importunate, and may adde much to it: therefore, I say, consider thy prayer.
Consider againe, when thou hast sought so earnestly to God, whether it be not to bestow it vpō thy lusts, as the Apostle speakes, Iam. 4. 3. when thou hast a businesse to be performed, it may be, thou Iam: 4. 3. Secondly, in respect of the end, when they are for the satisfaction of our lusts.art earnest vvith God, but hast thou not an eye to thy owne glorie, to thine own praise and credit in it? when thou wast earnest for health, was it not that thou mightest liue more deliciously? when thou desirest vvealth, and successe in thine enterprizes, that tend to mend thy state, is it not out of some ambition? you know, that desire is condemned, if any man will be rich: is it not a desire of greatnesse? would you not bee somebodie in your place, and set vp your house and family; such things indeed God bestowes vponupon men, but to hauehave our desires pitched vponupon them; and to pray in that sense for them, is amisse; and my rule for it is in the first to Timothy, the sixt chapter, the ninth verse: If any man will 1 Tim: 6. 9.bee rich, &c. that is, when a man desireth excessiuely, when he desireth more then food, and rayment convenient for him; now the naturall affection is degenerate into a lust: for when anie affection exceedes, it ceaseth to bee an affection, and begins to be a lust, and therfore where it is said, If any man will be rich &c. it is said after, it is a lust.
But, you will say, how shall a man know, when he prayeth to bestow that, which he prayeth for, Quest.vponupon his lusts?
I answer, if a man consult with his owne heart, & deale impartially with himselfe, he may know Ans.vvhat his ends are; but, if you cannot find it out, that way, you may know it by the effect, you may know it by the bills you bring in. What is the expenc… of the things God hath bestowed on you, when hee hath put a price into your hands; consider, how you bestow it. If a steward hauehave a Simile.great summe of mony, that his master hath trusted him vvith, and his bills be, that he hath bestowed so much in riot, so much in fine apparrell, &c, but there hath beene but so much bestowed for his masters advantage, it is an argument hee hath spent it ill: so, when we see, there hath been so much health spent, so much time, and so much strength, in following our owne plots, and our owne worldlie businesse, without respect to God, not serving God, and men in our calling, as vvee should doe, and that there hath beene little time bestowed in praier, in reading, in making our hearts perfect with God, in taking paines vvith them, from day to day, I say, if wee looke vponupon this bill of expenc…, and consider how vvee hauehave bestowed our time, our health, our strength, our wits, from day to day; and our speech (for that is one price, that we hauehave in our hands, by vvhichwhich we may doe good, it is as a bucket by which wee may draw from others, and likewise it is a spring, and fountaine, wherewith we may feede others, with the waters of life) consider, how wee hauehave laied out all these things, and by that wee may know, how we are disposed to vse the blessings, we seek for at Gods hands, whether we seek them to bestow them vponupon our lusts, or to spend those gifts to our masters advantage; and, if we find we doe it for our owne lusts, in this case, I say to you go and amend your praiers, and God will amend your speeding. Wee must doe in this case, as an angler doth, when he hath throwne the bait into the river, if it stay long, and catch nothing, hee takes vp the baite, and amends it, and when hee Simile.sees it is well, he then continues, and waites: so we must doe in this case, if thou praie, and praie long, and hauehave not obtained the thing thou praiest for, looke diligentlie to thy praiers; see whether they be right or no, if they bee not, amend thy praiers, and God will amend his readinesse to heare thee; if thou finde, they bee sincere and heartie, mingled with holie desires, and not with carnall, and corrupt affections, then, let the baite lie still, that is, continue to praie, and to vvaite, and the Lord vvill come in due time.
But this is not all, though that bee one thing, 2 In respect of the manner, when they are vttered carelesly:when thou art not heard, consider, if thou hast not praied amisse; it is a common fault amongst vsus, when we succeede not in anie thing, we attribute it to many other things, but not to our remisnesse, and carelesnesse in seeking to God: if a man want sleepe, if he finde sicknesse, and weaknesse, and distemper of body, he thinkes that he hath eaten amisse, and considers not whether he hath prayed amisse; if a man hauehave miscarried in his businesse, he begins to thinke, whether hee hauehave not beene improvident, whether he hath not dealt foolishly; whether hee hath not omitted such and such meanes, as hee might hauehave vsed, hee neuer thinkes whether he hauehave prayed amisse; and that indeede, is the cause of our miscarrying, and not commonly the thing, which we attribute it vntounto: for though God be not the immediat cause, you know hee is the great cause; There is no ill, that he hath notdone; and that which moues him is alway grace, and sinne; that which moues him to doe vsus good, is our obedience to him, that which moues him on the contrary, is neglect on our part.
But, to answere further, suppose thy prayers bee right, yet, thou must consider this, that, Answ. 2. God grants our prayers oft times, yet,when thou thinkest thou art not heard, thou art oft times deceiued, and therefore, you must rectifie that misconceit. As for example, sometimes, when we would hauehave the thing in one fashion, God bestowes the same thing vponupon vsus in First, not in that manner as vve desireanother; and therefore thou maist be deceiued in that: it may be a … prayes earnestly, that he may hauehave a strong …dy, to do God service withall, it may be, that sicknesse of body makes him doe him better service, because it keepes him in more awe, it weanes him more from the world, and makes him more heauenly minded: you know the case of Paul, hee would faine hauehave had that lust taken away that is spoken of 2 Cor. 12. 9. and why? surely the thing hee would hauehave had, 2 Cor: 12. 9.was to hauehave his heart in a holy, and right frame of grace; now, though Paul had it not that way, that hee looked for it, yet he had it another way, the Lord increased in him the grace of humility by it; hee saw his owne weaknesse, and the power of Christ the more; and when this was discovered vntounto him hee was content. It is all one, whether a man bee preserved from the blow of an enemie, or hauehave a helmet given Simile.him to keepe it off; it may be a man prayes for money, and for estate: if God provide meate and drinke, and cloathes immediately, in stead of this, is it not all one? It may be another would hauehave a greater degree of conveniencie, for his dwelling house, and many other things: if God giuegive him a body able to endure that, which is more course, all is one; as if hee were provided for more delicately: it is all one, whether a phisitian quench the thirst of his patient by giving Simile.him beere, and drinke, that is comfortable vntounto him, or by giving him barberries, or somewhat else, that will doe the thing as well.
It is all one, whether the Lord keepe an enemie from doing vsus hurt, … …at hee giues vsus a strong helmet, a buckler, to keepe off the iniury from wounding of vsus… I might giuegive you more instances, though the Lord give thee not the thing in the verie manner that thou vvouldest hauehave it, yet hee vvill doe it in another manner.
Secondlie, as wee are deceived in the manner, 2. Not by those meanes, which we prop…d.so we are deceiued in the meanes oft-times, in seeking to God. When a man praies, he pitcheth vponupon such a particular meanes, and thinkes verily that this is the, way, or none; it may bee, the Lord will finde out another way, that thou diddest neuer dreame of; Paul prayed to hauehave a prosperous iourney to Rome, hee little thought, that when he was bound at Ierusalem, and posted vp and downe from one prison to another, God was now sending him to Rome, yet he sent him, and sent him verie safe with a great companie attending vponupon him, he sent him it may bee in a better manner then hee himselfe would hauehave gone, and yet it was by such a meanes, as hee could neuer dreame of; also you know, … the A… rian, he had pitched vponupon a particular meanes, he thought the Prophet would hauehave surely, come forth and hauehave laied his hands vponupon him, but to goe and wash in …, he thought his labour al lost, and the request which hee made to the Prophet to no purpose; for it was a thing that hee never thought of, it was a weake and poore meanes that hee made no account of, yet that was the meanes that God …ded: so I say, wee o…t deceiue our selues, …itch vponupon such particular wayes, and when these faile vsus, and when wee hauehave prayed, that these meanes might be vsed, and God doth not vse them, we thinke presently, we are deceived. Ioseph thought verily Pharaohs steward should hauehave beene the meanes to bring the promise to passe, and after that, Pharaohs butler, he vsed as a meanes, hee desired him to remember him, & yet all this was not the meanes, but another, which he never thought of, which was a dreame of Pharaohs: the like was in the …se of Mordecai, deliverance came a strange way, a way that Mordecai never imagined. Abraham thought verily, that Ismael had beene the sonne of the promise, but God tells him he was deceived, Isaac was the sonne, in whom hee would make good the promise. So the Israelites thought that Moses should hauehave delivered them; that it should hauehave beene presently true, that the yoake of bondage should hauehave presently beene taken off from them, but we see, God went another way to worke, he sent Moses away, into a farre Countrey, and the bondage was exceedingly increased vponupon them. So that they thought they were further off now then ever they were before; but, in truth, they were nearer: for the increase of the bondage, increased Pharaohs sinne, and made him ripe for destruction: againe, it increased the peoples humility, it made them to pray harder, and to cry more servently to God for deliverance, and so it made them more fit for it; and at the last, Moses was more fitted to be a deliverer, after hee was so long trained vp, and was so much humbled; so that when God seemes to goe a cleane contrary way, yet it is the next way, to bring it to passe. …, it is a common thing with vsus, we pitch vponupon a certaine particular meanes, we thing such a man must doe it, or such a course must doe it, when the Lord intends nothing lesse. And the reason often is, because, if we should hauehave deliverance, many times, by such meanes, by such men, and by such wayes, we would attribute too much to the meanes: therefore, we see, when … had a great army, the Lord would not doe it, it was too great for him, and therefore we see to what a small number he brought it: so, oft times, men thinke, oh if I had such a mans helpe▪ or if I had such a meanes, it would doe the thing, it vvould bring the enterprise to passe: when we make too much account of it, the Lord, it may be, casts away that, which seemed most probable, and (even as hee doth most of his workes, as he builds his owne Kingdome by the most foolish, and improbable meanes of all other, so) often hee doth our businesse by such meanes, that we least dreame of: therefore be not discouraged. Suppose we pray, that such a great Prince should raise the Churches, that such a wa…e, that such an enterprise, and proiect may doe it; put the case the Lord will not doe it so; are vvee then presently vndone? and is there no helpe, because such a battaile is overthrowne, because such a King did not succeede, because such a Generall had not successe, acc…ng to our expectation? It may be, that is not the way, the Lord will helpe the Church after another manner, that vvee dreame not of; and so for a mans selfe, hee hath businesse to bee done, or hee is in distresse, and would hauehave deliverance, and hee thinkes, this is the vvay or none, and therefore hee is earnest to hauehave it done: novv it is good, in this case, to leaue it to the Lord, to make our requests knowne to him; and, when wee hauehave done that, to bee no further carefull, but leaue it to the Lord, to doe it his owne way: he is skilfull.Simile.
If you take a skilfull workeman, and say no more to him but thus: Sir, I pray you, doe mee such a thing, if it were the bringing of water, or the setting vp of a building, it may bee, hee will goe away to worke, that thou knowest not what it meanes, and yet thou wilt trust him: why then wilt thou not trust God, and suffer him to goe his owne way? and, when thou art crossed in that thing, wherein, it may be, of all others, thou wouldest not bee crossed, it may bee, it is the best way of all other to bring the thing to passe, that thou desirest.
Againe, as wee are deceived in the manner, Thirdly, or not in our time.and the meanes, so likewise wee mistake the time: it may bee the Lord is willing to doe the thing, but not in that time, that thou wouldest hauehave him: when a man prayes to bee delivered from such a trouble, and such a distresse, and affliction, hee thinkes the time very long, and saith, he… is not heard, because hee is not delivered presently; wee would all hauehave the smarting plaister presently tooke off: but the Lord is wiser then wee, (as the phisitian knowes Simile.what belongs to the patient better then himselfe,) though hee doe it not presently, yet hee will doe it: therefore say not, thou art not heard, thou must take heede of taking delayes for denialls; the Lord will deferre to doe the thing, yet hee will doe it, and doe it in the best season: for this is a generall rule, Gods time is the best time. When thou commest to pray for Note.a thing, thou wouldest hauehave it done presently, and thou thinkest it is the best time, all the controversie betweene God, and thee is, which is the fittest time to hauehave it done; thou thinkest, it may bee, presently; God, it may bee, will doe it a yeare hence, surely hee is the best chooser, and wee shall finde it so: and therefore bee content to waite his leisure; hee hath many ends, in deferring it, it may bee, to trie thy faith, (as hee did the faith of the Canaanite) and therefore hee would not heare; it may bee to increase thy holinesse, to put thy heart into a Note.better temper, and therefore hee deferres longer: hee meant to doe that for Iacob, that hee did, yet he suffered Iacob to wrastle all night, and yet he would not doe it, till the instant of the morning appeared: so it was with Daniel, the answere went forth when hee began to pray, yet hee would … him instant, and continue in prayer; so, I say, the Lord hath many ends why hee deferres, let vsus bee content to take his owne time.
Last of all, consider this, when thou seekest to 3. Ans.the Lord, to hauehave any thing done, it is possible, that it may crosse some other passage of his providence; and in this case thou shouldest be content to bee denied.
But, you will say, why may not both bee accommodated?Obiect.
I answere, so they shall, though thou se… not Ans.how; it is not with God, as it is with man: if a man doe a good turne to one, if two become petitioners, hee must needes doe an ill turne to another, but God composeth all for the best. As for example, David desired much to build a Temple, the Lord had another end, hee had resolved in his providence, to make Salomon the builder of it; indeede this was much better for David: for what more had David gotten, if hee had done it? the Lord gaue him as full a reward, as if hee had done it: for hee tells him, that for that purpose of building him a house, hee would build him a house: so… David hath his end, to the full, though Salomon built the Temple. So for Israel, the Lord kept the Canaanites among them, but it was for their profit: there are some passages of Gods providence, that if wee knew, wee would yeeld to this, that it were better, that it should bee so, then otherwise, and therefore it is better, in some case, that wee should bee denied. 'And so I conclude for this time.
FINIS