The Saints Humiliation, Sermon 4
GENESIS 32.9.11.
And Iacob ſayd, O God of my Father Abraham, Deliver mee I pray thee from the hand of my brother.
IF man hauehave a Controverſie with us, it is becauſe God hath one; yet this is the Chriſtians advantage, to hauehave recourſe to God though at controverſie, to hauehave reliefe againſt anothers ſuite. The Text is in the eighth Section of the Hebrew Doctors Lectures, beginning at the third Verſe of this, and continues to the end of the thirtie-ſixth Chapter. This part of the Paraſhu is the Story of what befell Iacob in his way, the relation of two dangers, His feare of Eſau, His wreſtling with the Angel. While wee liue, wee are upon our journey, and while upon our journey wee are in the warre, and hauehave Catenata certamina, new on-ſets, frequent Encounters. Iacob had hot Combatings, he feares Eſau, and thinkes himſelfe forſaken, he wreſtles with an Angel, and apprehends God as an enemy, yet he continues in the field & prevailes in both. Ile not touch upon the Story, to leade you on to what I hauehave choſen, and meane to dwell upon; The firſt part of the Story, is Iacobs going home-ward; wee may obſerue in it.
1. His meeting of the Angels, ver. 1.2. Iacob went on his way, and the Angels of God met him; There were an Hoſt of men with Eſau, and here an Army of Angels with Iacob; God every where affords defence unto his owne: O taſt and ſee that the Lord is good. The Angel of the Lord encampeth round about them that feare him, and delivereth them. Pſal. 34.7.8. Gods Hoſt is a ſure guard, Iacob called it Machanaim, The place of two Armyes; there is ſafetie upon either hand, defence upon both ſides, for them that truſt in God. As God divided the red Sea, ſo he doth his Army; The waters were a wall upon the right hand, and a wall upon the left; ſo, becauſe dangers are on every hand, on the right hand from proſperitie, on the left from trouble, therefore every place is Machanaim to the godly, a place of two Campes. Mercy proportioned unto danger, a compaſſing mercy, He compaſſeth with mercy as with a Sheild.
2. His Embaſſie to his brother Eſau; verſ. 3.4.5. Whether is he more wiſe or humble? He was to paſſe through his brothers Country, and feares leſt perhaps as yet he was not reconciled, and therefore makes tryall and prepares his way by a meſſage; 'Tis a meſſage of great and imitable modeſtie. Let us deale ſo towards one another, chiefly with our offended God, ſend to him and propitiate him with ſuch a preſent as may be acceptable to him.
3. His feare at the returne of his meſſengers, ver. 6.7. His ſervants tell, they had no anſwere to returne, unleſſe what they obſerved were a returne of anſwere; Wee onelyonly ſaw great alteration upon our meſſage, they make preparation of great Forces, Eſau comes forth to meet thee with foure hundred men. They ſpake much in ſuch an anſwere; And Iacob feared greatly. Iacob had newly eſcaped Laban, and now he feares to fall into the hands of Eſau; What inconſtancie is there in humane condition? What varietie of Changes? Ʋices rerum inſtabiles. Yet that he feared greatly, was his infirmitie. The Saints hauehave many infirmities, there were two great ſinnes, in this one carriage, too much ſuſpition, and too much feare. It was his ſinne to be ſo ſuſpitious, ſpecially of a brother; He comes forth with foure hundred men; might not the great preparation be entended as well for Iacobs honour as deſtruction? What did Iacob know, but his brother meant to grace him with a large entertainment? Charitie is favourable in its interpretation of other mens dealings. Yet if he had cauſe of ſuſpition, what cauſe had he of ſo much feare? Eſau comes with foure hundred men; But what are foure hundred men, to two hoſts of Angels? His power was greater than the adverſe power, if he could ſee it and make uſe of it. Had he alreadie forgotten Machanaim? The immoderateneſſe of our feare and diſtruſt ariſeth from this, that wee ſee not God neare and able, a preſent helpe in the time of need.
4. The meanes he uſeth for his defence; they are two.
1. The diviſion of his family; verſ. 7.8. A good and commendable policie; onelyonly here is ſome ſcruple, he ſeemes to hauehave forgot or neglected the right method, he firſt divides his family and then prayes, who ſhould firſt hauehave prayed and then divided his family. 'Tis true. God firſt is to be ſought, that Heathen ſaw it from whom wee had the rule, A Iove principium; yet ſome ſudden buſineſſes ſometimes admitting not delay, though they cannot deferre our ejaculatory, they may our ſolemne prayers. Thus Iacob neglected not the better remedie, which was,
2. His prayer, verſ. 9.10.11.12. Where wee may obſerue for the preſent, to the purpoſe that I entend;
1. That he prayes.
2. His Arguments in prayer.
1. That he prayes. Iacobs feare puts him upon any courſe for ſafetie, but his Religion directs him to a lawfull courſe; his wiſedome to the beſt, And Iacob ſaid, O God of my Fathers, Deliver mee I pray thee. I could not eaſily take my ſelfe off, from the ſweer meditation on the former paſſages; but there I meant but to gleane as I paſſed; but the feild where our worke lyes, where the harveſt is, Is this Concluſion; That prayer is the remedie of our Diſtreſſes.
Iacob feares and prayes. When he hath divided his family, yet he hath not done enough, his refuge is prayer, there he reſts.
Ile follow this Concluſion with this method, explication, confirmation, application.
1. In our firſt worke, explication; two things are to be cleared.
1. What Prayer is.
2. How it yeelds remedie.
1. What Prayer is; I confeſſe it is a taske not ſo fitly afforded from this, as ſome other Texts; yet without much tranſgreſſion of art, wee may inlarge our ſelues upon the diſcovery of the nature of prayer, ſpecially on a day of prayer. The internall eſſentiall common nature of prayer, is, that it is a religious motion unto God; It is religious becauſe ex charitate, for Religion it ſelfe is ex charitate, as in that the Schoole hath well expreſt; and that it is a motion, is concluded; ſome ſay of the underſtanding, Aſcenſus intellectus; ſome ſay of the minde, Mentis aſcenſus: what needs that difference; It is the ſoules motion, the motion of the will. But that is not full enough; I like that deſcription of our Countriman in his Medulla; Prayer is the religious motion or repreſentation of our will before God, that God may as i… were be affected with it. So hearing and praying differ, in hearing, our wills are moved; in praying, as it were Gods; but that wee ſhall cleare here-after. For the farther explication of the preſent, I ſhall onelyonly make uſe of ſome recollected thoughts, which I affoorded to my owne Congregation, the afternoone of the laſt Sabbath in the ordinary way of my Catechizing, to ſpeake of the Eſſentialls to prayer, which are principally theſe fiue.
1. That wee muſt pray unto God alone.
2. That we muſt pray in the name of Chriſt.
3. That we muſt pray by the aſſiſtance of the Spirit.
4. That we muſt pray in a right manner.
5. That we muſt pray for things lawfull.
1. It is eſſentiall unto prayer, that wee pray unto God alone. Prayer is, In auxilium vocare; when wee pray, we ſeeke for helpe without our ſelues; now God onelyonly ſuites unto that. He that wee pray unto, muſt be infinitely knowing, to ſee all that ſpread abroad their hands, to heare all ſupplications; and infinitely powerfull, to helpe all that need and call. In regard of the one, God hath a name from it, God that heareth prayers; O thou that heareſt prayer, to thee ſhall all fleſh come. Pſal. 65.2. In regard of the other, God challengeth our prayer, Call upon mee in the day of trouble, and I will deliver. Pſal. 50.16. It was nature which taught this to the heathen Mariners, They prayd every man to his god, and call unto Ionah that he ſhould cry unto his God. Ion. 1.5.6. But this need not ſtay me for it is granted on all hands, but where Covetouſneſſe hath invented a doctrine of gaine.
2. Wee muſt pray in the name of Chriſt; it is of neceſſitie, elſe wee pray but as Creatures, not as Chriſtians: The creature (as a creature) hath recourſe to the principle of being for the Bene eſſe, and continuance of being; But the Chriſtian hath his approach in Chriſt, In whom wee hauehave boldneſſe and acceſſe with confidence by the faith of him. Epheſ. 3.12. This is our confidence in our acceſſe, for the promiſe is to this; Whatſoever yee ſhall aske the Father in my Name, he will giuegive it you, hitherto yee hauehave asked nothing in my Name, aske and yee ſhall receiue. Ioh. 16.23.24. Some thinke, Daniel who ſaw the myſtery though the Clouds, made uſe of it, in that forme, Dan. 9.17. O our God, heare the prayer of thy ſervant, for the Lords ſake. Wee all know it, and with ſuch formes are wont to conclude our prayers, but wee are not reall in it to minde it truely in all our petitions. The Law is in Leviticus, That if a man kill an Oxe, or a Lambe, or a Goate, and bring it not unto the dore of the Tabernacle to the Prieſt, bloud ſhall be imputed unto that man. Though the offering be good in it ſelfe, an Oxe, or a Lambe, yet if it be not brought unto the Prieſt to offer, God is ſo farre from accepting it, that he accounts it a murther rather than a ſacrifice. When in our prayers wee expreſſe our ſelues ſorrowfull for our ſinnes, truely humbled in the ſenſe of them, earneſt and importunate for pardon and cure; Theſe are good, but not enough; if we come not in the name of Chriſt, all the reſt is to offer without the Prieſt, and then neither wee nor it are accepted; for Prayer is Gods Ordinance unto us as we ſtand in Covenant with God, and we can onelyonly come unto him as in the Covenant. How then without Chriſt? But in his name confidently; Lord, here I bring my ſacrifice, I am unworthy to offer it, accept it onelyonly from the hands of the Prieſt, in the name of my Chriſt, in whom I am bold to draw neare and offer. This onelyonly preſents us with acceptation; It is not the excellency, or the fervency, or the holineſſe of our prayers, (if theſe could be imagined poſſibly to ſtand without Chriſt,) but Chriſt that makes them accepted. So is the Law in another place of the ſame Booke, Levit. 5. from the ſixth verſe to the thirteenth, That if a man bring a Lambe, a Kid of the Goats, the Prieſt muſt offer it; or if not able to bring a Lambe, he bring two turtle Doues or two young Pigeons, the Prieſt muſt offer them; or if not able to bring two turtle Doues, if he bring the tenth part of an Epha of fine flower, the Prieſt ſhall offer it, and it ſhall be an attonement. The Lambe is a richer offering, yet it is not accepted without the Prieſt; But with the Prieſt, a poore ſmall offering, a ſmall meaſure of flower, the tenth part of an Ephath, is an attonement. Conceiue all the excellencies of a prayer, the compoſure of words, the waight of matter, the heate of delivery; all are deſpiſed things without Chriſt; but in him, our eſſayes and offers, our un-artfull and untaught ſtammerings and groanes are pleaſing. When the Sacrifice is layd downe, Aaron muſt caſt the Incenſe upon the fire, that the Cloud of the Incenſe may cover the Mercy-ſeate. Levit. 16.12.13. When wee pray, ſo much imperfection accompanyes our prayer, that the fume may be offenſiue unto Gods noſthrills, but Chriſt caſts in the Incenſe, his Interceſſion makes what wee offer, ſweet. This is our priviledge which wee muſt make uſe of, We hauehave an advocate with the Father; for there is one Mediator between God and man, the man Chriſt Ieſus. 1 Tim. 2.5.
3. Wee muſt pray by the aſſiſtance of the Spirit; God promiſeth that aſſiſtance; I will powre upon the houſe of David the ſpirit of ſupplications; Zach. 12.10. Neither can we pray, nor will God heare without him. The ſpirit helpeth our infirmities, for wee know not what wee ſhould pray for as wee ought, but the ſpirit it ſelfe maketh interceſſion for us with gronings which cannot be uttered, and he that ſearcheth the hearts knoweth what the minde of the ſpirit is, becauſe he maketh interceſſion for the Saints according to the will of God. Rom. 8.26.27. God knowes the minde of the Spirit, he takes notice of that; for a ſpirituall prayer is his owne worke, the voice of God; but a prayer from our own ſpirit is the voice of fleſh, and that God heares not. Nature may pray, the fleſh may cry to God for what it needs to the ſuſtaining of it ſelfe; But God termes this rather howling than prayer. They aſſembled themſelues for Corne and Wine; and they hauehave not cryed unto mee with their heart, when they howled upon their beds. Hoſ. 7.14. All theſe three, Saint Paul hath couched and taught in one ſentence, Epheſ. 2.18. Through Him wee hauehave both an acceſſe by one Spirit unto the Father.
4. We muſt pray in a right manner. The Spirit teacheth this, for he maketh interceſſion for the Saints according to the will of God. Rom. 8.17. Which is the command, and to which the promiſe is, 1 Iohn 5.14. This is the confidence that wee hauehave in him, that if wee aske any thing aecording to his will he heareth vsus. The generall rule in the Preacher, Eccleſ. 5.1.2. is moſt appliable to this; Keepe thy foote when thou goeſt to the houſe of God; bee not raſh with thy mouth, and let not thine heart be haſtie to utter any thing before God, for God is in heaven, and thou upon earth, therefore let thy words be few. And that the heart may not bee haſtie, we muſt fixe it by preparation, that we may ſay as David, O God wy heart is fixed, Pſal. 108.1. But I'le tell you of the right manner.
1 Generally. In generall, the perſon muſt bee right, for then there is acceptance; according to the Pſalmiſts manner of arguing, Pſal. 4.3. But know that the Lord hath ſet apart him that is godly for himſelfe: the Lord will heare when I call unto him. We hauehave audience by vertue of the Covenant, and therefore hauehave particular grants becauſe we hauehave Chriſt, that is to be in generall in the Covenant, and ſuch a one the Scriptures call a righteous man: this man prevailes, The prayer (foreign) of a righteous man, prevaileth; (foreign) prevaileth much, Iam. 5.16.
2. More particularly, there muſt be to the right manner, attentio mentis, and intentio voluntatis.
1. The attention of the mind, the mind of him that prayes muſt attend.
1. VntoUnto God, unto whom the prayer is directed: we muſt ſee ſupply in God, and enough ſupply; we muſt ſee goodneſſe, wiſedome, power in God, and ſolely in God; that he is, and onelyonly is good unto them that call upon; wiſe to ſet the beſt wayes for our good, able to remoue all diſadvantages that might hinder our good; and ſo of his other attributes.
2. We muſt attend unto the worke; to pray.
1. With underſtanding; of which St Paul hath taught the neceſſitie. If I pray in an unknowne tongue, my ſpirit prayeth, (I exerciſe my gift) but my underſtanding is unfruitfull; (they that joyne with me are not bettered by my gift: What is it then? I will pray with the ſpirit, and I will pray with underſtanding alſo, 1 Cor. 14.15. The Papiſts doe but count their beades, they doe not pray; and the ignorant are like the Papiſts, they doe but ſay the words.
2. With faith: this honors God and makes us bold, for in Chriſt we hauehave boldneſſe and acceſſe with confidence by the faith of him; Ephe. 3.12. And how ſhall they call on him, in whom they hauehave not beleeved? Rom. 10.14. The rule is in Iames; If any man lacke wiſedome, let him aske of God, and it ſhall be given him; but let him aske in faith nothing wavering, for he that wavereth is like a waue of the ſea driven with the wind and toſſed, let not that man thinke he ſhall receiue any thing of the Lord. Iam. 1.5.6.7. Faith ballaſts the ſoule, without it the ſoule floats; ſometimes it thinkes it hath a promiſe, and then it riſeth to a vaine height, the height of preſumption; ſometimes it is driven off, and then it ſinkes. Moſes his hands were ſometimes up, and ſometimes they fell downe, till a ſtone was put under them, then continued praying, and prevaild againſt Amalek. Exod. 17.12. The heart muſt be eſtabliſhed upon ſomething; we muſt hauehave faith in the providence, and faith in the promiſes: and then the heart growes quiet, as tis ſaid of Hannah; Shee ſpake in her heart; it was not a formall lip-prayer, and her countenance was no more ſad. 1 Sam. 1.13.18. When ſhee had poured forth her ſoule before the Lord, ſhee was quiet, ſhee then reſted. Deſire, and hope, and feare, are uſually extremes and are full of paine; but faith attends with eaſe and knowes aſſuredly, that enough, that is, ſo much of the promiſe as is fit ſhall be performed.
3. We muſt attend unto our ſelues, that wee bee not diſtracted in prayer. To that queſtion, whether the defect of this attention doe fruſtrate prayer? The Schoole-men hauehave anſwered, That not an actuall, but a virtuall attention is ever neceſſary. I cannot altogether reject that anſwere, for though an actuall attention in every prayer, and in every part of prayer is very commendable, and that which wee muſt indeavour for, yet the virtuall attention which is to perſiſt in the diſpoſition to attend, is that which is neceſſary. I ſhall cleare this by diſtinguiſhing of our wandrings. The ſoule is apt to gad, and thoſe wandrings from the duetie which are by our owne neglect, theſe make our prayer to be ſinne. If otherwiſe they are not ours, but Sathans injections, they fruſtrate not our prayer, though they may ſomewhat hinder our comfort. It is the Archers fault if he hit not the marke, if himſelfe were careleſſe of his poſture, of his ayme: but if he ayme rightly, and intend his ſhaft to the marke, and another purpoſely jogge his arme in the delivery of the Arrow, tis the fault of the other, not his. Here is our tryall; doe wee intend the marke, to ſend the ſhaft of prayer to heaven rightly? then the malice of the ſtander-by ſhall not hinder our entrance and audience. But however, becauſe of our weakeneſſe, and the Devils maliciouſneſſe, wee muſt be the more upon our watch; and like the wiſe-man of whom Salomon ſpeakes, wee muſt hauehave our hearts in our hands: that is, alwayes in a readineſſe for every holy dutie that wee ſet about. The heart muſt accompany prayer, and therefore wee muſt attend, that it be within our reach; for it is apt to ſtray, and then wee are dull and without life in prayer. Wee muſt keepe our hearts in tune, that when wee ſtrike upon the ſtrings of that inſtrument, there may be melodie to God, who may delight to heare. This is the attention of the minde.
2. There muſt be the intention of the Will; and this is the Exhibition or repreſentation of the Will before God: which I ſhall beſt ſhew you what it is, by two phraſes of Scripture which deſcribe prayer, A powring out, and a lifting up of the Spirit.
1. A powring out of the ſoule. The phraſe is uſed by Hannah, 1 Sam, 1.15. and Pſal. 62.8. Powre out your heart before him. It uſually ſignifies to deale freely with any one; yet without ſtraining, there are two things in the phraſe, Reverence and Humilitie.
1. Wee muſt pray with reverence, which is ſo neceſſary, that Religion it ſelfe is deſcribed to be, Actus Reverentiae. When wee pray wee come before God, and when wee come before God, wee ſtand upon holy ground, and in that caſe the command was unto Moſes that he ſhould plucke off his ſhooes. We muſt be of a ſpeaking geſture, our poſture and carriage before God muſt witneſſe our reverence, that wee tremble at the glory of his preſence.
2. Wee muſt pray with humilitie; wee hauehave a patterne in Abraham, his very formes are imitable, I hauehave taken upon mee to ſpeake unto the Lord which am but duſt and aſhes; Oh let not my Lord be angry and I will ſpeake; Oh let not the Lord be angry and I will ſpeake but this once. Gen. 18.27.30.32. He attends every petition with apologie. So our Iacob whoſe ſtory wee are now upon; I am not worthy the leaſt of all thy mercies. And that poore dejected Publican giues us an example of admirable humilitie; he comes unto the Temple, for his devotion brought him thither, and he dares not neglect a dutie though he be not worthy to performe it; but when he is come there, how doth he behaue himſelfe? how humbly? how ſadly? He ſtands afarre off; as not daring to preſſe nearer to a glorious preſence: he weuld not lift up ſo much as his eyes towards heaven, as aſhamed to behold that againſt which he had ſinned: he ſmites upon his breaſt, with remorce and feare and indignation; and all that he can bring out at laſt is no more but this, God be mercifull to mee a ſinner. Luk. 18.13. And this is the acceptable prayer, though he durſt ſcarce ſpeake, God readily heard him, he went away juſtified: ſo that wee may ſay with David, Pſal. 10.17. Lord thou haſt heard the deſire of the humble. There are two Originall words that doe liuely expreſſe this unto us; foreign, which in Greeke ſignifies to pray, is of foreign the knee: and the Hebrew word Berecha prayer, is of foreign Berech, Ingeniculando fudit preces: both importing, the bowing of the knee in prayer. Humilitie is ſo neceſſary that the promiſe is to it; 2 Chro. 7.14. If my people ſhall humble themſelues and pray, then I will heare from heaven. And, Eſa. 66.2. To this man will I looke, even to him that is poore and of a contrite ſpirit. This is the Sacrifice that God accepts, when ſacrifices and burnt-offrings will not pleaſe him. This is the powring forth of the ſoule: the oother phraſe is;
2. A lifting up of the ſpirit; the phraſe is uſed, Pſal. 25.1. VntoUnto thee O Lord doe I lift up my ſoule. And it ſignifies alſo two things, fervency and continuance.
1. Fervency. Wee muſt hauehave zeale and heate in our prayers; Iam. 5.16. The effectuall fervent prayer availeth much. Zeale puts the heart into a good temper and apts it for motion, which cannot be without an heate: beſides it helpes on prayer, and makes it ſpeedie. Prayer is the weapon with which wee fight, zeale giues that an edge, for wee are eaſily dulled and need that whetting. And to uſe another expreſſion; prayer aſcends as the fire: the fire moues unto its owne place, to the element of fire in the hollow of the Moone, and that it may paſſe the better without hindrance, it goes up like a pyramis ſpirewiſe, ſharpe-poynted, the more eaſily to penetrate: zeale is the pyramidall or poynted flame of prayer, and wings it up freely till it come before God, and peirces with a kinde of violence till it gaine an entrance. Tis a fit Story which St. Auguſtin hath, Ile repeate it to you; When he came as a viſitant to the houſe of a ſicke man, he ſaw the roome full of friends and kindred, who were all ſilent, yet all weeping, the wife ſobbing, the children crying out, the kinsfolks lamenting; The good Father ſuddenly utters a prayer; Domine, quas preces exaudis, ſi has non exaudis? Lord, what prayers doſt thou heare if thou heareſt not theſe? A prayer not ſo much artfull, as vehement, hath a kinde of violence in it. And the Scripture ſets it forth by ſuch like words; To cry, To wreſtle, To ſtriue, all arguing an holy importunitie.
2. Continuance. True zeale continues, tis a fire, not a flame onelyonly; and according to the Apoſtles Rule; Wee muſt pray alwayes. 1. In the conſtant diſpoſition of heart. 2. In act at all ſeaſonable opportunities, all fit times, as is interpreted by St. Paul in the very choice of the Word, foreign, not foreign. So wee reade that Mephiboſheth eate continually at the Kings table; 2 Sam. 9.13. And that Anna departed not from the Temple, but ſerved God day and night; Luk. 2.37. that is, when ever the time was ſeaſonable and opportune. We muſt continue to pray, though wee finde our ſelues indiſpoſed to prayer, and therefore wee muſt continue becauſe indiſpoſed. The Devill ſometimes teaches our ſloath to object, That wee are dull and dead and unapt, and were therefore better not pray at all, then pray without life. But it is with our ſoules, as ſometimes with ſome part of our bodyes; If a man leane long upon his Arme without motion of it, it becomes ſo benummed that tis made unfit for motion, but wee continue rubbing of that part, till wee bring the bloud to the ſame free courſe againe: Such dulneſſe and diſtemper by our owne neglect oft grows upon our better part, but wee muſt be conſtant in the warming and rubbing of the ſoule; when wee are dull, to pray againſt dulneſſe; and not to leaue the worke, till wee finde our former life running freely, and ſpirit in our veines.
5. The laſt particular that I propounded for explication of the Eſſentialls to prayer, is, That wee muſt pray for things lawfull. The promiſe is, that Good things ſhall be given to them that aske them; Mat. 7.11. The higheſt good is Gods glory, then our good and the Churches. Our good is ſpirituall and temporall. Spiritualls are ſo farre to be asked as they are promiſed, ſo farre as neceſſary to ſalvation; That wee ſhould hauehave grace is abſolutely neceſſary, and therefore wee pray abſolutely for it: Degrees and meaſures are not limitedly neceſſary, therefore for limited and ſet meaſures wee may not abſolutely pray; yet for neceſſary meaſures abſolutely, becauſe abſolutely neceſſary. Temporalls may be prayed for, and with determination of what wee petition, for Licet orare, quod licet deſiderare. Some hauehave thought wee may not pray for Temporalls but onelyonly in the generall and conditionally. I thinke they too much ſtreighten us; for a conditionall petition doth petition nothing, nor doth a generall: If a ſicke man pray in ſuch a forme, Lord ſend me what thou knoweſt fit for me; I diſcommend not the forme, yet the ſicke-man prayes not more for his health then the cōtinuance of his diſeaſe. I thinke it lawfull, and not onelyonly lawfull, but fit, that he determine and particulariſe his prayer, Lord ſend health; yet ſtill in this ſenſe it is conditionall, though we determine the petition, yet ever to uſe an expreſſe or tacite ſubjection to Gods will, and wiſedome. Theſe are the eſſentialls to prayer, in my Catecheticall Method the other day to my owne, I followed likewiſe the Accidentalls to prayer, and more largely, but here meant onelyonly to make uſe of what is neceſſary to our preſent purpoſe; and hauehave ſufficiently ſhewed what prayer is, in the ſecond part to be explicated I ſhall be briefer, which is; 2. How it yeelds remedy. When wee pray and determine upon this or that particular thing, wee doe as it were apply Gods will unto it, and when that application is made, wee are ſaid to prevaile. Now wee cannot apply Gods will by commanding of it, that were blaſphemy to imagine, nor by a familiar poſtulation, that were not leſſe then blaſphemy, but by a ſubmiſſe repreſentation of our will unto him. Therefore ſome hauehave expreſſed themſelues thus; When wee pray unto men wee mooue and affect them with what wee ſay, but when unto God, our ſelues are rather mooved and affected, the change is in us, wee are fitted for a grant. But I thinke wee may admit of more, That God honors this ordinance as declaring himſelfe affected by it, becauſe it is that medium onelyonly by which being intervenient or interceding God imparts much unto us. Not that God is any way ignorant and needs this repreſentation of our wills, for he underſtands our thoughts a-farre off; Pſal. 139.2. Nor that God of nilling is bowed and made willing by theſe repreſentations, for with him is no variableneſſe, neither ſhadow of turning; Iam. 1.17. But onelyonly that it is his way, that ordinance which himſelfe hath appointed, and wee onelyonly impetrate what wee beleeue him to will. So that our prayers doe argue no change in God, neither doth the firmeneſſe of eternall providence hinder our prayers, but wee onelyonly uſe Gods way, and entreat what wee beleeue him to will, as it is cleare in that of the Apoſtle, 1 Ioh. 5.14. This is the confidence that wee hauehave in him, that if wee aske any thing according to his will, he heareth us. And more cleare in an example, that of Davids prayer for the eſtabliſhing of his houſe; Let the houſe of David thy ſervant be eſtabliſhed before thee, for thou haſt told thy ſervant thou wilt build him an houſe, therefore thy ſervant hath found in his heart to pray before thee, and now O Lord, thou art God and haſt promiſed this goodneſſe, now therefore let it pleaſe thee to bleſſe the houſe of thy ſervant. 1 Chro. 17.25.26.27. I hauehave done with the explication; It follows,
2. The Confirmation of the truth. The very explication is proofe enough, prayer is our remedy in diſtreſſes, for our remedy lyes in God, and prayer mooues to him. It is not our ſtrength that prevailes, but the Covenant; and when wee are in that wee ſucceede; The effectuall fervent prayer of a righteous man prevaileth much. Elias was a man ſubject to like paſſions as wee are, and he prayed earneſtly that it might not raine, and it rained not for the ſpace of three yeares and ſixe moneths. Iam. 5.15.16. It was not Elias that prevailed, he was ſubject to the ſame infirmities with us, but Elias rightly made uſe of the ordinance and prevailed in that he ſought. I might inſtance unto you the many examples of Scripture, what glorious things are ſayd of prayer, and how often it hath wonne the victory; but I will onelyonly preſent two unto your memory; That of Peters deliverance, recorded, Act. 12. Which in the fifth verſe is reſolved into this; Peter was kept in priſon, but prayer was made without ceaſing of the Church unto God for him. The Church would not ſuffer Peter to remaine impriſoned, but with prayer they burſt open the priſon-gates, with prayer they file off his loade of irons. The other is this of Iacob, in the 28. verſe of this Chapter, he hath a triumph after the Conqueſt; He that wreſtled with Iacob ſayd unto him, Thy name ſhall be called no more Iacob, but Iſrael, for as a Prince haſt thou power with God and haſt prevailed. Becauſe of this power, they that pray are ſayd to Helpe together, God delivered us and will deliver you alſo. Helping together by prayer for us. 2 Cor. 1.11. Therefore the ſame St. Paul the mightie Apoſtle, yet when he was for journey to a Hieruſalem, entreats the aſſiſtance and ſafe-conduct and Guard of Supplicants; Now I beſeech you brethren, that yee ſtriue together with mee in your prayers to God for mee, that I may be delivered from them that beleeue not in Iudaea. Rom. 15.30. The word foreign, is rendred by the Ʋetus Interprets, Ʋt adjuvetis me, I beſeech you that you helpe mee; but it is more; He requires ſuch an Aide as Souldiers doe when they are to encounter with a ſtronger enemy; I am to entertaine a buſineſſe full of difficultie in it ſelfe, full of danger becauſe of oppoſition, now I beſeech you, ſtriue, fight, skirmiſh together with mee by your prayers. Ile adde no more for confirmation, nor need I to thoſe that hauehave but tryed it; but deſcend briefely to application in a threefold Vſe, to inſtruct, reproue, exhort.
1 Ʋſe. If prayer doe remedie our diſtreſſes, it inſtructs in a double truth: 1. In the reaſon why the godly pray ſo much, ſo frequent: The blind throng wonder at the uſuall and often aſſemblings of Gods people, but they uſually and often aſſemble becauſe they know the neceſſitie and efficacie of that buſineſſe for which they aſſemble; they pray much, becauſe they know prayer prevaileth much.
2. In the reaſon why God corrects ſo long, why the ſtroake remaines upon a people. Tis no wonder the burden lyes, when the wearied are not carefull to heaue it off; for they ſhall ſmart ſtill that ſeeke not diligently after God.
2 Ʋſe. If prayer be the remedie, it then juſtly reprehends;
1. Thoſe that ſeeke for other remedies and reſt there; In this inſtance of the peſtilentiall diſeaſe which in theſe parts we feare, we diſallow not the uſe of antidotes, the warding of our Towne-ſhips, the warrantable removall from our houſes; but theſe are not enough, nor ſuch as can giuegive us confidence. They that truſt upon theſe idolatrouſly abuſe an emptie creature, they leane upon a bruiſed deceitfull bull ruſh.
2. Thoſe that neglect prayer. In the practicall notion we doe not eaſily diſtinguiſh betweene the neglect and contempt of holy duties; therefore they adde unto their ſinne that plead for their neglect, I hauehave not time to anſwer objections; briefly;
They ſay, God cannot be changed by our prayers, what need we pray?
But that weapon wounds themſelues: for therefore muſt we pray becauſe God cannot change; it is his unchangeable will to giuegive us what wee need, and tis his unchangeable will that we ſhould pray that hee would giuegive it.
They ſay, good things may bee had, are had without prayer.
But if they be good, whether are they ſure? But thoſe good things which we receiue by prayer are called ſure mercies. Beſides, good things are beſtowed on the wicked either not for themſelues, or they were better without them.
They ſay, men hauehave often prayed and not obtained that they hauehave prayed for.
Beſides thoſe anſweres, that God oft heares when we apprehend it not, or if he delay hearing it is becauſe he is infinitely wiſe, not becauſe he is any way unmindfull or uncarefull: I would onelyonly oppoſe this; Let us reſolue our not hearing, to our owne not praying rightly, when we doe not obtaine, let us ſee whether, nay be conſident of it, that we prayed amiſſe.
Saint Iames hath reſolved the caſe, Yee aske and receiue not becauſe ye aske amiſſe, that yee may conſume it upon your luſts, Iam. 4.3. Let us make that tryall, it is ſafeſt to lay the blame upon our ſelues. Theſe are weake and falſe pretences, and ſuch as ſhall not refuge our neglect, againſt which the Scripture is terrible: Poure out thy fury upon the heathen that know thee not, upon the families that call not upon thy name. Ier: 10.25. They that know God will call vponupon him, and when we neglect to pray vntounto him we forget him, and then we caſt off all feare; as Eliphas the Temanite ſpake a truth though vnjuſtly in the application vntounto Iob: Thou caſteſt off feare and reſtraineſt prayer before God, Iob 15.4. They that feare God, do pray vntounto him not onelyonly publickly, for ſo a carnall man may be drawne vntounto a forme, but priuately with frequent ſecret whiſperings, for ſo the Hebrew word in the text ſignifies. When wee neglect this Muſſitation this low, humble, ſubmiſſe repreſentation of our wils, then we caſt off feare, then we expreſſe pride; but by it wee gaine a ſtrong adverſary, God will reſiſt vsus, for, Hee reſiſteth the proud, and giveth grace to the humble; Conſider this yee that forget God. I'le end with an exhortation.
3 Ʋſe. Let us ſet upon the exerciſe of prayer, let us make uſe of our priviledge. It is nothing to hauehave the happineſſe and advantage to prevaile in Court, if wee poſſeſſe ſuch a favour, let us not loſe or neglect our power. Are wee ſerious when wee pray, or is it worth the having which we pray for? then we may conceiue what it is to be heard. How doth it diſcourage a poore client to waite long and hauehave no acceſſe? But if we pray rightly, God lets us in; for ſo is the promiſe, God is neere unto them that call upon him, to them that call upon him in ſpirit and truth. It is all one not to hauehave a priviledge, and not to uſe it; as I ſhould never account a miſerable wretch that denies himſelfe neceſſities, to be wealthy, though the maſter of a crammed hoord. Prayer is the key that opens treaſures, let us often turne it, tis our owne fault if we be not ſtored. Let us not neglect ſo rich a bleſſing, for by the bloud of Ieſus Chriſt wee are made neere there is a wide entrance made; let us preſſe neere it to get in through Chriſt. Without Chriſt wee are a farre off, but in him we hauehave boldneſſe and acceſſe, ſo that wee ſhall not be challenged for intruſion, but with confidence may get neere to the throne of grace, and like ſervants in ſpeciall favour may hauehave entrance both private and ordinary. Beloved, we under-value ſuch a merciemercy, we under-value Chriſt, if now we neglect prayer. Let us not neglect our ſelues, let us not neglect the Church, let us not neglect the bloud of our Saviour. The times, the danger of the times, the Churches abroad, the Church at home, our owne neceſſities call for our prayers. Let me remember you a ſtorie from the Goſpell which may lead us. When our Saviour with his Diſciples were upon the Sea, a ſtorme aroſe, the ſhippe was indangered; whereupon the Diſciples haſten to the Cabin where Chriſt ſlept, and awake him ſaying, Maſter ſaue us, wee periſh; then he rebuked the wind and the ſea, and there was a great calme. The Ship of the Church is in great danger, the winds are loud, the wayes riſe high, there is a great tempeſt abroad, the waters beate againſt the Veſſell: now our remedie and ſafetie lies in God, let us imitate the wiſedome of the Diſciples: tis likely that the other Mariners uſed other meanes, ſome at the Anchors, ſome at the ſterne, ſome at the pumpe, ſome at ſeverall gables; but the Diſciples they onelyonly runne to Chriſt, and throng about the Cabin-doore, and cry out amazedly and vehemently to him, Maſter ſaue us we periſh. It may bee other men in danger will hauehave recourſe unto other meanes to their owne likelihoods; but it will bee our Chriſtian wiſedome to throng about the throne, to ſeeke God by prayer, Lord ſaue us we periſh. Tis our advantage, the Lord will not be offended at our importunitie, we may all throng, though in theſe and the like aſſemblings, but one man employes his tongue unto God, yet the whole Congregation may preſſe unto the Cabin-doore: Let our hearts draw neere, and kneele all together on the threſhold of the Sanctuary; that God may take notice of a multitude of Clients, and may heare: that the ſtorme what ever it is may be appeaſed, and there may follow a great calme, eſpecially in the German and Britiſh Seas, abroad and at home.