The Christians Sanctuary, Treatise 2
THE SECOND TREATISE: OF HOLIE INVOCATION ON GODS NAME.
Psalme 50.15.
And call vponupon me in the day of trouble: I will deliuer thee and thou shalt glorifie me.
THIS Psalme (as some of the learned judge) was written by Dauid, at what time the Angell of God (after the three yeares famine, and three dayes pestilence, mentioned 1. Chron. 21. & 22.) had shewed vntounto him the place which the Lord did chuse for his worship and seruice: For after that place was once knowne and prepared for Gods worship, the lawes concerning sacrifices, and the whole worship of God, were more accuratly and fully to be obserued and kept, as appeareth Deut. 12. But forasmuch as the greatest part of the Israelits did rest in the performance of the externall and ceremoniall worship, as though that in it selfe were acceptable to God: the Lord therefore reasoneth with his people concerning his worship, from the 7. verse to the 16, teaching and enforming them, That howsoeuer he had ordained lawes concerning sacrifices, which now were more precisely to be kept; yet that he neither required nor esteemed the externall sacrifices in or for themselues, but that there are certaine other sacrifices which he farre preferreth before those sacrifices of the law: and those are, the sacrifice of praise, verse fourteene; and the sacrifice of a broken and contrit heart, poured forth before the Lord in hartie and earnest prayer, verse fifteene. For we may not thinke that the Lord did wholly condemne sacrifices which himselfe had commanded, but so farre forth as men rested in them, as though they in themselues did please him. For if they were rightly and duly offered, namely to testifie the parties humiliation for his sinne, and the acknowledgement of his guilt,Le. 1.4. & 3.2. which was signified by laying his hand on the head of his sacrifice; secondly, to signifie his faith in the all-sufficient sacrifice of Christ, figured by that legall sacrifice; and thirdly, to be an obligation for the sacrificing of himselfe vntounto God in all thankfull obedience;Rom. 12.1. they were so acceptable vntounto God, that they are called the sacrifices of righteousnesse. Psal. 4.5. Psal. 51.19.Neither doth he simply and absolutly reject outward sacrifices, but in comparison of those other sacrifices of praise and prayer, in respect whereof hee would hauehave his temple (wherein alone the sacrifices were offered,) to be called the house of prayer:Esay 56.7. and thus these places of Scripture are to be vnderstood, Ierem. 7.22.23, Psal. 51.16.17, Hos. 6.6, to wit, comparatiuely; according to that of Samuel, 1. Sam. 15.22, Hath the Lord as great pleasure in burnt offerings and sacrifices, 1. Sam. 15.22.as when the voyce of the Lord is obeyed? behold, to obey is better then sacrifice, and to hearken is better then the fat of rammes. Out of this context therefore and coherence of these words with the former, we may for our encouragement and stirring vp our selues to the performance of these duties of inuocatiō, obserue, That the calues of our lips, as Hosea calleth the sacrifices of praise,Hos. 14.3. are preferred before the sacrifices of Buls: and the sacrifice of an afflicted soule poured forth before the Lord in prayer, before the sacrifices of the law.
But now let vsus come to the words themselues, which may be diuided into two parts: a precept, and a promise. The precept, enioyneth the faithfull to call vponupon God in the time of trouble: wherein foure things are to bee considered.
1 The first is the person to whom this precept is directed, namely the faithfull man: as appeareth not onelyonly by the 5. and 7. verses, but especially by the words which immediatly follow this text, vers. 16. But vntounto the wicked saith God, &c. Which plainely shew the words of this text not to bee directed to the wicked, but onelyonly to the godly. Whereas therefore the Lord commaundeth the faithfull to call vponupon him in the time of trouble, we gather, that the godly hauehave their times of trouble, and that it is the lot of the faithfull to be vnderunder the crosse, and to bee exercised with affliction: as the Scriptures elsewhere doe testifie. Ioh. 16.20.Iohn 16.20. You shall mourne (saith our Sauiour Christ to the faithfull) and the world shall reioyce: you shall sorrow, but your sorrow shall be turned into ioy. Act. 14.22.Act. 14.22. Through manifold afflictions we must enter into the kingdome of God. 2. Tim. 3.12. All that will liue godly in Christ Iesus▪ shall suffer persecution. This therefore our Sauiour Christ said,Luke 9.23. to all (that none should think himselfe exempted) if any man will come after me, let him deny himselfe, Heb. 12.6, 8. Apoc. 3.19.and take vp his crosse day by day and follow me. For whom the Lord loueth he chasteneth, and he scourgeth eueryevery sonne that hee receiueth.
Here therefore first the godly are taught patiently and chearfully to beare their crosse,1. Pet. 4.12. Heb. 12.8. because no strange thing happeneth to them, but that which is common to all the faithfull. Yea the sufferings of the godly, are the sufferings of the body of Christ,Act. 9.4. Col. 1.24. 2. Cor. 4.10. yea of Christ himselfe. For such is the communion of Saintes, that when the godly are afflicted, with them both Christ himselfe and the church also which is his body, doth suffer. Secondly, those which are not afflicted, are taught, not to be hasty (as many are) in censuring and judging those who are in affliction, as though they were wicked men or hypocrits. Which was a foule ouersight in the three friends of Iob: who condē ned him to be an hypocrit, because God had so grieuously afflicted him. And herein those curious persons did offend, which we mentioned Luk. 13. for they supposed that those Galileans,Luk. 13.1. whose bloud Pilat mingled with their sacrifices, were grieuous sinners in comparison of themselues. In like sort, the Barbarians, when they saw the viper light on the Apostles hand, They said among themselues, surely this man is a murtherer, Act. 28.4.whom, though he had escaped the se…, yet vengeance hath not suffered to liue. The vse then which we are to make of Gods judgements vponupon others, is in steed of censuring them, to judge our selues; and by the example of Gods correction vponupon them, if we will not be like to Balthasar, Dan. 5.22.our selues to learne repentance. For if we in this time of the plague shall take occasion by the judgement of God vponupon others, to thinke better of our selues and worse of them, we may feare least that sentence of our Sauiour may worthily bee applied to vsus: Doe you thinke, that they which are visited are greater sinners than those commonly are which escape the plague? I tell you nay, Luke 13.3, 5.but except you amend your liues, you shall all likewise perish. Neither let the Papists or Atheists thinke the worse of that religion which is professed among vsus▪ because the hand of God is vponupon vsus:1. Pet. 4.17. for as Peter sayth, Iudgement beginneth at the house of God. And those sinnes which the Lord seemeth to winke at, or to passe ouer in others, he will not suffer to goe vncorrected in his children. Which course the Lord taketh with his children, both in respect of his glorie, and their good: for if the Lord should spare them, hauing committed some open sinne,2. Sam. 12.14. the enemies of God would be readie to object, that God were a fauourer of such offences, and that such sinnes were the fruits of that religion which his seruants professe. But in respect of their good also the Lord correcteth his owne children sometimes, when he seemeth to spare the wicked, least with the wicked they should goe on in their sinnes, to their destruction.1. Cor. 11.32. As the Apostle sayth, When we are iudged, we are chastified of the Lord, that wee should not bee condemned with the world. Thirdly, from this doctrine let Atheists and Papists, and all other wicked persons receiue this terror: for if the Lord doth correct his owne deare children with whom he is reconciled in Christ, how shall his enemies thinke to escape, who hauehave no part in Christ? For as Peter sayth,1. Pet. 4.17, 18. The time is, that iudgement hath begun at the house of God. But if it begin with vsus, what shall be the end of those who obey not the Gospell of God? And if the righteous scarcely be preserued, where shall the vngodly and the sinner appeare? Behold (sayth Salomon) the righteous shall be recompenced, Prou. 11.31.that is, corrected, in the earth; how much more the wicked and the sinner?
2. Wee hauehave heard that it is the lot of the righteous to be afflicted in this world, let vsus now see what is their dutie when they are afflicted: for that is the second thing which is here to be considered, namely, to pray that God would deliuer them, or else arme them with patience. Call vponupon me (sayth he) in the day of trouble. Iam. 5.13.In like sort Iames, Is any among you afflicted? let him pray.
But here some bodie will object (who seemeth to himselfe wiser than his fellowes) that our times are set and appointed of God in his immutable decree, which we may not hope to alter or change by our prayers. I answere, that Daniel, although he knew by the prophecie of Ieremie that seuentie yeares were appointed to the captiuitie of the Iewes in Babylon;Dan. 9.2, yet notwithstanding he thought it his dutie in the end of those yeares to call vponupon God for the deliuerance of his people: for hee well knew, which we must also acknowledge, that as the Lord appointeth the end, so also he appointeth the meanes, among which the principall is prayer.Esay 38.1.5. On the other side, Ezechias, although hee heard by the Prophet the sentence of the Lord, That he should die and not liue; notwithstanding, by prayer obtained the prolonging of his life. For as God had decreed to adde to his life fifteene yeares, so he decreed prayer to be the meanes whereby that addition should be obtained. And so the Niniuits, though the Prophet Ionas had told them, and they beleeued him, that their citie within fortie dayes should be destroyed;Ion. 3.4, 5. yet by humbling themselues before God by fasting and prayer, and repenting from their euill wayes, they escaped that common destruction. And hereunto may bee added the examples of the faithfull in all ages, who hauing called vponupon God in their trouble, hauehave beene deliuered out of their distresse. Adde also the testimonie of Iames, Iam. 5.16.that the prayer of a righteous man auaileth much with God: and also the commandements of God, and his gracious promises, both in this place and elsewhere in the Scripture. And let vsus know that it is damnable curiositie, vnderunder a pretence of submitting our selues vntounto the secret will of God, to rebell against his will reuealed: For as Moses sayth, The secret things belong to the Lord our God: Deut. 29.29.but the reuealed things vntounto vsus and to our children for euer, that we may doe all the words of this law. But by this reason a man might as well refuse his food, because the day of his death is appointed and cannot be altered by him, which eueryevery man knoweth to bee both wicked and foolish. Let vsus therefore know, that whatsoeuer the secret will of God is concerning vsus, that his reuealed will is, that in this time of affliction we should according to the example of Dauid, 2. Sam. 24.pray vntounto him: and let vsus assure our selues of this, That if God in his secret counsell hath decreed to deliuer vsus for our good, he hath also decreed that our deliuerance shall bee begged and obtained by prayer.
Yea, but sayth another, afflictions must be borne patiently and meekely, and therfore wee may not pray against them.
I answere, that these things may well stand together: for we must patiently beare afflictions, and yet pray against them. Indeed we may not pray against them absolutely, but in our prayers we are willingly to submit our selues to the good will and pleasure of God, and resigne our selues into his hands, following therein the example of our Sauiour Christ:Mat. 26.39. O my father (sayth he) if it be possible let this cup passe from me: neuerthelesse not as I will, but as thou wilt. 2. Sam. 15.26.And of Dauid, who in his greatest distresse said, Behold, here am I, let the Lord doe to me, as seemeth good in his eyes. Wherefore whiles it pleaseth God to continue the affliction, we are patiently to beare it,Luke 18.1. and yet without fainting to call vponupon God for deliuerance: for so the Lord hath commaunded vsus in this place.
Now if it bee our dutie in affliction to flie vntounto the Lord by prayer, it may not be denied, but that we are to pray in a sence of our want; and consequently, that wee are to be humbled vnderunder the mightie hand of God, and that we are to mourne vnderunder the crosse, because by our sinnes wee hauehave offended God our gracious and louing father, and prouoked him to lay his rod of correction vponupon vsus. It becommeth not Christians when they are afflicted, to be like Stoicks or stockes, without sence and feeling: for it is a signe of an hard heart not to mourn when God afflicteth, Ier. 5.Ier. 5.3. Lord thou hast stricken them, but they hauehave not sorrowed: thou hast consumed them, but they hauehave refused to receiue correction. Neither is there patience where this foreign or want of feeling is, neither is it possible that any man should profit by affliction, who taketh it not to heart, neither hath any sence thereof. Iob, though the most notable patterne of patience, yet was he notably humbled vnderunder the hand of God: For when the tidings were brought him of those manifold calamities which had befallen him,Iob. 1.20. it is said, that he arose, and rent his garment, and shaued or polled his head, and fell downe vponupon the ground and worshipped. And Dauid, who was both a valiant man, and a man according to Gods owne heart, professeth of himselfe, Psal. 6.Psal. 6.6. That he fainted in his mourning, that he caused his bed to swim eueryevery night, and that he watered his couch with teares. And Psal. 38.Psal. 38.6, 8. that he went mourning all the way, that he roared for the very griefe of his heart, &c.
Wherefore the hardnesse of their hearts is greatly to be lamented, who are touched with no sence of this common judgement, neither take to heart this fearefull plague: for of such may the Lord most justly take vp that complaint, Ier. 2.Ier. 2.30. I hauehave smitten your children in vaine, they receiued no correction. And yet more fearefull is their estate, of whom that complaint of the Prophet Esay is verified, chap. 22.Esay 22.12, 13. In that day (the day of publicke trouble and common calamitie) did the Lord God of hosts call vntounto weeping and mourning, and to baldnesse and girding with sackeloth: and behold, ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine, eating and drinking, for to morrow we shall die. But what followeth?Vers. 14. And it was declared in the eares of the Lord of hosts. Surely this iniquitie shall not be purged from you till you die, sayth the Lord God of hosts. But to conclude this point, let vsus follow the aduice of the Lord by his Prophet Ioel: Therefore also now the Lord sayth, Ioel. 2.12.13.Turne you vntounto me with all your heart, and with fasting and with weeping and with mourning, rent your hearts and not your garments, and turne to the Lord your God, &c. And thus it appeareth, that if we are to call vponupon God in the day of trouble, then are wee to humble our selues before God in the sence of our miserie. Againe, if we are to pray in affliction, we must pray with feruencie and with faith: for the sence of our want must not dismay vsus or discourage vsus from calling vponupon God, but must serue as a spurre to pricke vsus forward, and to stirre vsus vp to pray with feruencie of spirit,Rom. 8.26. Ioel 1.13.14. & 2.12, 13, 14, 15. and with sighes that cannot be expressed. And that wee may pray with the more earnestnesse, it is very expedient, that with our prayer we should joyne fasting: onelyonly let vsus take heed that our fasting bee not externall onelyonly, but that it be an extraordinarie exercise of prayer and repentance, least wee seeme to fast no better than the beasts of Niniuie.Ion. 3.7.
And as wee are to pray with feruencie, so also with faith, being assured, that the Lord doth not onelyonly accept of vsus and our prayers in the name & mediation of Christ, but also that our request shall be graunted to vsus, so farre forth as is expedient for Gods glorie and our good. For as Iames sayth,Iam. 1.5.6. If any man want wisdome (namely, how to demeane himselfe in affliction) let him aske of God, who giueth to all men liberally and reprocheth no man, and it shall be giuen him. But let him aske in faith and wauer not, &c. For it is the prayer of faith that saueth the sicke, Iam. 5.15.and helpeth in affliction. And this faith, as it must relie vponupon the intercession and mediation of Christ our Sauiour, who presenteth our prayers vntounto God,Apoc. 8.3.4. and perfumeth them with the odours of his owne sacrifice, that they may be acceptable vntounto him: so also vponupon the gracious promises of God made vntounto vsus in Christ, and namely and especially vponupon this promise, Call vponupon me in the day of trouble, and I will deliuer thee. Which promises of God if we cannot find in our hearts to beleeue, to what purpose should we pray? Wee are therefore to pray in faith,1. Sam. 30.6. Ps. 3, 4, 5. & 4.8 Rom. 8.28. and thereby to comfort our selues in the Lord our God, and to rest quietly in his good will and pleasure, assuring our selues, That God will cause all things to worke together for the good of those that doe louelove him.
Lastly,Luke 18.1, 2. we must pray with perseuerance, and without fainting, as our Sauiour teacheth vsus by the parable of the widdow and the judge, Luke 18. And therefore wee must not thinke, that eueryevery delay is a finall repulse; but by the delay of the benefit which we aske, our desire of obtaining it should be encreased. And hereunto belong the exhortations of the Apostle, Rom. 12. Col. 4.Rom. 12.12. Col. 4.2. to perseuere in prayer, and to watch in the same with thankes-giuing. And to apply this exhortation to the present occasion: If God in this common visitation doth not seeme to heare vsus at the first, and according to our desire remooue his plague from vsus; wee must neither faint in prayer, as though he did altogether reject vsus, neither must we circumscribe or limit him; as, that if he deliuer vsus not by such a time,Iudith 8.10. wee will call vponupon him no more: but wee are with faith and perseuerance to craue, and with hope and patience to expect his grace and merciemercy,Heb. 4.16. foreign, to helpe in due and conuenient time.
As therefore it is our dutie to call vponupon God in the time of trouble, so must we be carefull (if wee would bee heard) to pray according to God, foreign, Rom. 8 27. 1. Iohn 5.14.or as Iohn more plainly speaketh, according to the will of God: and namely and especially that wee pray with sence and feeling of our want; with feruencie of desire to hauehave our wants supplied, and our requests graunted; with assurance of faith grounded on the mediation of Christ, and on the promises of God; and lastly, with perseuerance and patience (without fainting or circumscribing of God) to wait vponupon him for his merciemercy to be exhibited vntounto vsus in due time. And forasmuch as we know not what to pray as we ought, Rom. 8.26, 27.wee must therefore craue the assistance of Gods holy spirit, the spirit of grace and supplication, Zac. 12.10.that he may helpe our infirmities, and teach vsus to pray according to God.
3. The third thing to be considered, is the person to whom our prayer is to be directed. Call vponupon me, sayth the Lord our God, the mightie God described vers. 1. Hee sendeth vsus not to any other, either as deliuerers, or as intercessours, but commaundeth vsus to come directly vntounto himselfe. For of them which in their necessitie flie vntounto others, may that complaint of the Lord bee verified, My people hauehave committed two euils, Ier. 2.13.they hauehave forsaken me the fountaine of liuing waters, to dig them pits, euen broken pits, that can hold no water. Now we are to call vponupon God, first, because it is he that afflicteth vsus: For when we are iudged, that is, afflicted, we are chastised of the Lord. …. Cor. 11.32. Esay 45.7. Am. 3.6.It is hee that maketh peace and prosperitie, and it is he that createth euill and affliction. And shall there be euill (namely of affliction) in a citie, and the Lord hath not done it? Seeing therefore it is the Lord that afflicteth vsus, it behooueth vsus, acknowledging the authour of our affliction,Esay 9.13. to turne vntounto him that smiteth vsus, as the Prophet Esay speaketh. But here some man will say: If God were the authour of mine affliction, there were great reason that I should both patiently beare it, and also flie vntounto the Lord for deliuerance: but this affliction which I sustaine, it is to be imputed to the vnfaithfulnesse of such a pretended friend, or to the mallice and injurie of such an enemie, &c. and therefore I see not why I may not wreake my selfe vponupon them. But I answere, whatsoeuer is the se…ondarie cause of thine affliction, be it the deuill himselfe, it is the instrument of God, who is the authour and principall cause thereof. When it was told Iob, that the Sabeans and Chaldeans had carried away his oxen and cammels, he acknowledged the hand of God,Iob. 1.15.17.21▪ and said, The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord. When Shemei reuiled Dauid, Iam. 3.6. 2. Sam. 16.10.although his tongue were set on fire from hell, as Iames speaketh of such cursed tongues, notwithstanding Dauid acknowledged the cursed tongue of rayling Shemei to hauehave beene Gods rod to correct him. And Ioseph likewise, though hee knew that his brethren for mallice and enuie had sold him into Aegypt, yet he acknowledgeth them to be the instruments of God,Gen. 45.5.8. who by their meanes did in great merciemercy send him before them, to prouide for them in the time of famine. Which must teach vsus, when we are wronged, not with the dog to snarle at the staffe wherewith he is beaten, but to turne to him that smiteth vsus, and to pray vntounto him that it would please him to remooue his hand from vsus. Secondly, as the Lord afflicteth vsus, so it is he alone that can and will deliuer vsus. For who is able without his leaue to remooue his hand from vsus?Psal. 18.2. Psal. 46.1. Hos. 6.1. He is our refuge and deliuerer, he is our hope and strength, and a most present helpe in trouble. Come therefore and let vsus returne to the Lord; for he hath spoiled and he will heale vsus: he hath wounded vsus, and he will bind vsus vp. Thirdly, he onelyonly that commaunded vsus to call vponupon him, he onelyonly hath promised to helpe vsus, he onelyonly is able to heare our prayers and to graunt our requests.Psal. 65.2. Therefore thou which hearest the prayer, vntounto thee shall all flesh come. Fourthly, when as we flie vntounto the Lord in time of trouble, we glorifie him, acknowledging him to be infinitely good, and therefore willing; omnipotent and all-sufficient, and therefore able to helpe and deliuer those which call vponupon him. And for this cause the Lord in this place preferreth the sacrifice of prayer before all the sacrifices of the law.
Wherefore grieuously do they offend, who when the hand of God is vponupon them, doe not call vponupon him: for they are not onelyonly injurious to themselues, but to the Lord also, whom they rob of that honour which is due vntounto him. And this commeth to passe, either because they doe not acknowledge the hand of God, but thinke it to be some misfortune, or rest altogether in the secondarie causes,1. Sam. 6.9. after the manner of carnall and heathenish men: or because they distrust Gods helpe, and therefore either flie to witches and wizards (that is to say, to the instruments of the deuill, that by his helpe the hand of God may be remooued from them) or else to some other vnlawfull meanes, whereby they make shift to saue their bodily life for a time, with the wofull losse both of bodie and soule for euer: or else because they beleeue not the promises of God made to our prayers, and therefore are discouraged from praying, and become desperat, as though it would nothing auaile them to call vponupon God.Iob. 21.15.
4. The fourth and last thing to be considered, is, the time when we are to pray vntounto God.Luke 18.1. 1. Thess. 5.17. We are to pray alwayes, and without ceasing; but especially, as here we are directed, in the day of trouble: and that for these reasons. First because our prayers then are most necessarie: for then we feele, and feeling doe confesse, that Gods helpe is so necessarie for vsus, as that we vtterly are vndone, vnlesse the Lord doe helpe and succour vsus.Psal. 28.1. & 143. VntoUnto thee O Lord (sayth Dauid) doe I crie, ô my strength be not deafe towards me, least if thou answere me not, I be like to them that goe downe into the pit. Secondly, because our prayers then especially proceeding from the inward sence of our want, are most feruent and effectuall. For euen as water whiles it runneth at large hath a still motion, but being gathered into straits, runneth with violence: so it fareth with many men, who being at large in ease and prosperitie, either pray not all, or very coldly; but being brought into straits, they poure forth their soules before the Lord like to a streame of water, as the Prophet Ieremie speaketh. To which purpose Esay sayth, Lord in trouble hauehave they visited thee, they poured out an Lam. 2.….… Esay 26.18. foreignhumble and effectuall prayer, when thy chastening was vponupon them. Thirdly, because the Lord doth therefore afflict vsus, that we should flie vntounto him, therefore doth he bereaue vsus of other helpes and meanes, that wee might the more firmely relie vponupon him. For if wee were not afflicted, it may be we should not seeke to him, or if wee had other meanes, we would relie vponupon them. This is testified by the Lord himselfe in the prophesie of Hosea: For I will be (sayth he) vntounto Ephraim as a Lion, Hos. 5.14, 15. & 6.1.and as a Lions whelpe to the house of Iudah. I, euen I will spoile, and goe away, I will take away, and none shall reseue it: I will goe and returne to my place (that is, I will withdraw my comfortable presence from them for a time) till they acknowledge their fault and seeke me. In their affliction they will seeke me diligently, saying, Come let vsus returne to the Lord, for he hath spoyled and he will heale vsus, &c. And the same may bee confirmed by the examples of men in all ages,Psal. 107. Psal. 78.34. 2. Chr. 33.12.…3. who in their trouble doe call vponupon the Lord. The Israelits, though a rebellious people, yet when the Lord slew them, they sought him, and they returned, and sought God early. Manasses, though the most wicked of all the kings of Iudah, yet when he was in tribulation (being taken captiue and bound in chaines and carried to Babylon) he prayed to the Lord his God, and humbled himselfe greatly before the God of his fathers, and prayed vntounto him, &c. The prodigall sonne, though he had runne a leaud course, yet when he was pinched with penurie, then hee did bethinke himselfe of returning home to his father, and falling downe before him, said, Father, I hauehave sinned against heauen, Luke 15.21. Augustand before thee, &c. And this is that which some doe well gather out of this text, that God doth therefore afflict vsus, that we may call vponupon him, that calling vponupon him we may be deliuered, that being deliuered we may glorifie him. Fourthly, because the Lord many times doth therefore delay his helpe and deferre our deliuerance, that our desire may be inflamed, and our faith exercised, as appeareth by the parables of the two friends, Luke 11.5.8. and of the widdow and the judge, and the scope thereof, Luke 18.Luke 18.1. by the practise of the Lord with the Israelits,Iud. 10.10, 13, 16 Iudg. 10. to whose request hee would not at the first condiscend; but when they persisted in prayer, confessing and forsaking their sinne, it is said that his soule was grieued for the affliction of Israel: by the behauiour of our Sauiour Christ towards the woman which was a Canaanit;Matt. 15.22, 23, 28. for when she had cried after him to hauehave merciemercy on her because her daughter was miserably vexed with a diuell, and our Sauiour aunswered not a word, she notwithstanding persisted in calling vponupon him, insomuch that his disciples came vntounto him and besought him saying, Send her away, for she crieth after vsus: And although he answered, that he was not sent but to the lost sheepe of the house of Israel, notwithstanding shee importuneth him againe, and comming vntounto him, worshipped him, saying, Lord helpe me: And hauing receiued another repulse, our Sauiour answering that it was not meet to take the childrens bread, and to cast it to whelpes: she acknowledged her selfe to be such a one, but yet expected such crums as it were from his table. Whereupon our Sauiour Christ hauing tried her sufficiently, commendeth her faith, and graunteth her request. And lastly, because the Lord in this place hath not onelyonly commaunded vsus to call vponupon him in the time of affliction, but also hath promised to deliuer vsus. And therefore in obedience to this commandement, and in faith in this promise, wee are to poure foorth our soules before the Lord in the day of affliction.
But some man will aske, When is this day of affliction, wherein we are to call vponupon God? Affliction is eueryevery thing that crosseth our lawfull desires: and that is either priuat, or publicke: priuat, either belonging to our selues, or to others: to our selues, either in our soules, as the anguish of the soule for sinne, which is the greatest affliction, or other heauinesse and passions melancholike: or in our bodies, as sicknesse, infirmitie, hurts, or wounds: or in our goods, as pouertie, want, losses, debts: or in our good name, as infamie by euill reports or slaunders: or in those that belong vntounto vsus, as wife, children, and seruants. To others, as to our kinred, friends, acquaintance, neighbours, countreymen, brethren in Christ, as all Christians are to be esteemed of vsus, though forrainers in respect of place, and in respect of affection, not well minded to vsus: for such a sympathie there ought to bee betwixt those that are members of the same bodie politick, but much more of the same mysticall bodie of Christ: especially when other respects also concurre of kinred, amitie, acquaintance, neighbourhood, &c. that in a fellow feeling and Christian compassion, we should mourn when other members of the same bodie are afflicted. When the affliction therefore belongeth to our selues, we are in our owne behalfes to call vponupon God: when to others, we are in tender compassion of their griefe to commend their cause to God in our prayers. Dauid when those who indeed were his enemies, were afflicted, he humbled himselfe in fasting and prayer for them, Psal. 35.13.Psal. 35.13. 1. Chro. 10.12. In like sort he mourned and fasted for the death of Saule and Ionathan, 1. Chron. 10. and also of Abner, 2. Sam. 3.2. Sam. 3.35.
Publicke affliction is, when the countrey, the Church or Commonwealth is afflicted with any common calamitie; as famine, sword, pestilence, desolation, captiuitie, and such like.
Let vsus therefore consider, whether this present time be a time of affliction, or not: and if it be, let vsus know that this commaundement belongeth vntounto vsus, and that the Lord calleth vsus to fasting and prayer.Esay 22.12. Be it that in respect of thy selfe and those that belong to thee thou hast no cause of mourning (as who almost is free?) yet thy brethren, thy sisters, thy friends, thy countreymen, thy fellow members in the bodie of Christ are visited by the hand of God, or the places of their dwelling at least infected with this contagious sickenesse. Did Dauid fast and mourne and pray for his enemies when they were in affliction, and doest not thou mourne for thy deare brethren and friends? But though we had no priuat cause of griefe, yet the common calamitie should most of all affect vsus: seeing the chiefe cities and many other places of the land (the Lord shooting his arrowes on eueryevery side) are visited with the fearefull plague of pestilence. What? shall we thinke because we as yet through the goodnesse of God hauehave escaped this plague, that therefore it is not a time of affliction, wherein wee are to humble our selues before God by fasting and prayer? Farre be it from vsus, that we should be so hard-hearted, as that we should not take to heart the affliction of Ioseph: Amos 6.6.or such vnnaturall members of the bodie politicke, or vnsound and rotten members of the mysticall bodie of Christ, as that when the chiefe citie, and as it were the head of our countrey, besides many other places and persons, is so grieuously afflicted, that we should not condole and mourne together with them, and pray to God for them? Or may we think, that because our selues, and perhaps also the places where we dwell are free, that therefore this affliction and judgement doth not concerne vsus? yes beloued, it doth neerely concerne vsus. For that this affliction is laid vponupon the land for sinne, we need not doubt, seeing the Scripture so oft doth teach that truth.Psal. 107.11.17.34. Esay 64.5. Psal. 39.11. Lam. 3.39. Behold (sayth the Prophet Esay) thou art angrie when we offend. Dauid testifieth, that the Lord with rebukes doth chastise men for sinne: and Ieremie, That men are punished for their sinnes: insomuch, that afflictions and punishments in the Scripture are often called iniquities and sinnes. But for whose sinnes I beseech you is this publicke judgement laid vponupon the land? For their sinnes alone, who hauehave beene visited, or are dead of the plague? No I assure you; but for the sinnes of vsus all. For although God hauing merciemercy on vsus, doth for our sinnes among the rest afflict others and spare vsus, that wee beholding this common judgement in others, deserued by our sinnes as well as theirs, might meet him in his iudgements, Amos 4.12.and turne vntounto him by repentance; yet may not wee thinke our selues more righteous than they, or esteeme them as more grieuous sinners than our selues, because the Lord hath hetherto spared vsus, vnlesse we would hauehave that sentence of our Sauiour Christ to bee most justly applied vntounto vsus,Luk. 13.5. I tell you nay, but vnlesse you repent, you all shall likewise perish.
Wherefore let vsus humble our selues vnderunder the hand of God, let vsus turne vntounto him that smiteth vsus; that of vsus, that at the least may be verified which is said of the Israelits, when the Lord slew them, Esay 9.13. Psal. 78.34. Ioel. 2.12.they sought him, and turned vntounto him. Let vsus I say turne vntounto him with all our hearts, and with fasting and mourning: let vsus call vponupon God with vpright hearts in this time of our trouble, that being deliuered out of the same, we may glorifie him. Who knoweth if he will returne, and repent of this euill; nay, who knoweth not, or who doubteth but he will hauehave merciemercy on vsus and deliuer vsus (if our deliuerance may bee for his glorie and our spiritual good) seeing he hath so graciously promised in this place, that if we call vponupon him in the day of trouble, he will deliuer vsus, and we shall glorifie him.
Hauing spoken of the commaundement, we are now to intreat of the promise, which is added as a reason or motiue to stirre vsus vp to the obedience of the commaundement. For as the commaundement teacheth vsus, that if we desire deliuerance out of affliction that we may glorifie God, we are to begge the same at the hands of God by heartie prayer: so the promise assureth vsus that if wee call vponupon God in the day of trouble, hee will deliuer vsus for his owne glorie and our comfort: for so he saith, I will deliuer thee, and thou shalt glorifie me.
In which words two things are promised, deliuerance, and the end or fruit thereof, which is the glorifying of God.
As touching the former, we are to consider the circumstance of the person promising, and the thing it selfe which is promised. The person is God: for as it is he that afflicteth, so it is hee onelyonly which deliuereth, as the Prophet Hosea sheweth:Hos. 6.1. this therefore teacheth vsus vntounto whom we are both in affliction to flie for deliuerance (not to Saints in heauen, nor to wisards on earth, but to God alone;) and when wee are deliuered, to returne thankes. And secondly, we may here obserue the vnspeakeable clemencie of our gracious God, who is so readie (as this promise importeth) to aunswere to our prayers, and to graunt our requests: yea, in that he allureth vsus to call vponupon him by his gracious promise, it is euident that he is more readie to heare, than we to pray. So the Lord himselfe testifieth by his Prophet Esay 65.24,Esay 65.24. Yea before the call, I will aunswere, and while they speake I will beare: and the same is signified in the parable of the prodigall sonne:Luk. 15.20. for when he was about to returne to his father (by whom is signified God our father) his father saw him being yet a great way off, and had cōpassion and ran and fell on his necke and kissed him. And this, as it is the priuiledge of Gods people to hauehave God neere vntounto them in all things which they aske at his hands,Deut 4.7. as Moses saith: so also this is the assurance of the faithfull,1. Iohn 5.14. that if we aske any thing according to his will, he heareth vsus. And if we know that he heareth vsus whatsoeuer we aske, we know that we hauehave the petitions that we hauehave desired of him.
The thing promised, is deliuerance: for so he saith, I will deliuer thee. And the same is promised elsewhere: for that which our Sauiour Christ hath taught vsus to aske, the Lord hath promised to graunt: But Christ our Sauiour hath taught vsus to pray that we may be deliuered from the euill of affliction, therefore the Lord hath promised deliuerance therefrom. The like promise we hauehave,Psal. 34.17. Psal. 34, When the righteous crie the Lord heareth them, and deliuereth them out of all their troubles. Psal. 34.19.And againe, Manie are the troubles of the righteous, but the Lord deliuereth him out of them all. Likewise Psa. 91,Psal. 91.15. to such as louelove the Lord this promise is made, He shall call vponupon me and I will heare him, I will be with him in trouble: I will deliuer him and glorifie him. We are therefore with faith in this promise to call vponupon God, in the time of trouble, not doubting of the performance thereof: for God who hath made this promise, is mercifull, and therefore he will in merciemercy heare those which in trouble and miserie do call vponupon him: For so he saith, Exod. 22,Exod. 22.27. When he crieth vntounto me, I will heare him, for I am mercifull. And he is also faithfull which hath promised,1. Cor. 10, 13. and therefore will not suffer vsus to be tempted aboue our strength, but with the temptation will giuegive an issue that we may be able to beare it. It is impossible that God in his word or promise should lie: and therefore heauen and earth shall passe away, but not one jot or tittle of this word and promise of God, rightly vnderstood, shall fall to the ground vnaccomplished. The same …aith may be confirmed by the experience of the faithfull in all ages, who hauing called vponupon the Lord in the time of trouble, hauehave bene deliuered out of the same. The Israelits were in grieuous thraldome in Egypt, but when they cried vntounto the Lord he heard their voyce, and deliuered them as themselues professe, Num. 201.6.Num. 20.16. Likewise when they cried vntounto him, he deliuered them out of the hands of the Amorits,Iudg. 10.10, 11. the Ammonits, the Philistins, the Sidonians, the Amalekits, and other their enemies, as himselfe telleth them, Iud. 10. Sampson after he had slaine a thousand Philistins with the jawbone of an Asse, he cried vntounto the Lord being readie to die for thirst,Iudg. 15.19. and obtained a well in Lechi (for so the place is called) which for a perpetuall monument of prayer, was called the fountaine of him that prayed.Psa. 116.1, 2, 3, 4 Psal. 118.5. Psal. 34.4.6. Dauid often confesseth to the glorie of God, that he had diuerse times called vponupon God in trouble, and that the Lord heard and deliuered him.Ion. 2. Ionas when hee was cast into the sea and swallowed of the whale, cried vntounto the Lord and was restored safe to land. Ezechias hauing receiued the sentence of death,Esay 38.5. the Prophet Esay telling him that he should die and not liue, notwithstanding by prayer obtained the prolonging of his life. Manasses, though the most wicked of all the kings of Iudah, yet being in trouble he prayed vntounto the Lord and humbled himselfe greatly before God,2. Chr. 33.12, 13. and was receiued to merciemercy, and restored to his kingdome. And to omit other particular examples, Dauid testifieth of diuerse sorts of men, being in diuerse kinds of troubles, that when they cry vntounto the Lord in their trouble he deliuereth them out of their distresse.Psal. 107.6.13, 19, 28.
But for as much as some man may object out of his owne experience, That hee being in trouble hath called vponupon God, and yet hath not bene deliuered; and that this is not his case alone, but is and hath beene in all ages the case of many thousands: It behoueth vsus therefore diligently to consider how this promise is to be vnderstood; for that is the matter of greatest importance which offereth it selfe to bee considered of in the vnfolding of this text. For, that the promise is not to be vnderstood absolutly & generally of eueryevery prayer, of euerie man, in eueryevery affliction, the experiēnce of all times doth sufficiently declare. But by conference of this promise which other places of Scripture, it may appeare, that it doth admit a threefold limitation or restraint: The first, in respect of the partie that prayeth: the second, in regard of the prayer it selfe: the third concerning the thing which is prayed for.
For as touching the first, If any wicked man or impenitent sinner shall object against the truth of this promise, that hee hauing called vponupon God in the time of trouble, hath notwithstanding not beene deliuered: let him heare what immediatly followeth this promise in the next words of the Psalme verse 16, But vntounto the wicked, saith God, what hast thou to do, to declare mine ordinances, or to take my couenant into thy mouth, as though my promises belong vntounto thee? For indeed not onelyonly in this place but in many other places of the Scripture, the promise concerning the hearing of our prayers is restrained to the faithfull, and denied to the wicked, Prou. 15,Prou. 15.8, 29. The sacrifice of the wicked is abhomination to the Lord, but the prayer of the righteous is acceptable vntounto him. And againe, The Lord is farre off from the wicked, but he heareth the prayer of the righteous. Likewise, Psal. 34,Psal. 34.15, 16. The eyes of the Lord are vponupon the righteous, and his eares are open to their cry: But the face of the Lord is against them that do euill, to cut off their remembrance from the earth. The man which had bene blind, Iohn 9, deliuereth this sentence as the receiued opinion of the faithfull in those times,Iohn 9.31. We know (saith he) that God heareth not sinners (meaning impenitent sinners) but if any man be a worshipper of God, and doth his will, him heareth he. It is therfore the faithfull man whose prayer is accepted of God: the just man, who is just before God by faith, and before men by repentance, Iames 5,Iam. 5.16. The prayer of the righteous man auaileth much. Psalme. 34,Psa. 34.17. When the righteous cry, the Lord heareth them, and deliuereth them out of their troubles. The man that feareth God, Psal. 145,Psal. 145.19. The Lord will fulfill the desire of them that feare him: he also will beare their cry, and will saue them. That loueth God, Psal. 91,Psal. 91.14.15. Because he hath loued me, therefore will I deliuer him, I will exalt him because he hath knowne my name. He shall call vponupon me and I will heare him, I will be with him in trouble, I will deliuer him, and glorifie him. That walketh vprightly, Psal. 84,Psal. 84.11. For the Lord God is a sunne (that is, the author of light and all comfortable blessings) and a shield (that is, a protector from all euill:) the Lord will giuegive grace and glorie (grace in this life, and glorie in the life to come) and no good thing will be withhold from them that walke vprightly. That perseuereth, Iohn 15,Iohn 15.7. If you abide in me, and my words abide in you, aske what you will, and it shall be done to you. That hath an humble and contrit heart, Psal. 34.18, The Lord is neare vntounto them that are of a contrit heart, and will saue such as be afflicted in spirit. Esay 66.2.Esay 66. To him will I looke (saith the Lord) euen to him that is poore and of a contrit spirit, and trembleth at my words. Psal. 51,Psal. 51.17. The sacrifices of God (that is, that which God esteemeth in steed of all sacrifices) is a contrit spirit; a contrit and a broken heart, ô God, thou wilt not despise. But as for the wicked, the Lord plainely professeth that he will not heare them, Mich. 3.Mic. 3.4. Though they make many prayers, Esay 1.15.Esay 1. though they cry loud in his eares, Ezech. 8.Ezech. 8 18. Wherefore beloued in the Lord, if we continue in our sinnes, whereby we hauehave prouoked the Lord to execute his judgements vponupon vsus, and if the Lord seeme not to heare vsus, neither doth deliuer vsus according to our desire: we may not object against God, either that he is vntrue in his promises, or vnable to helpe vsus; but let vsus heare what the Prophet Esay saith in this case: Behold the Lords hand is not shortned that it cannot saue: Esay 59.1.neither is his eare heauie that it cannot heare: but your iniquities hauehave separated betweene you and your God, and your sinnes hauehave hid his face from you that he will not heare. Verse 9.11.12.Therefore iudgement being farre from vsus, and iustice not comming neere vntounto vsus: we wait for light, but lo, it is darknesse: for brightnesse, but we walke in darknesse: for health, but it is farre from vsus: for our trespasses are many before the Lord, &c. And that we may descend to some particulers. If we be guiltie of crueltie and oppression, the Lord will not heare vsus. Esay 1,Esay 1.15. When you shall stretch out your hands, I will hide mine eyes from you, and though you make many prayers I will not heare: for your hands are full of bloud: or if we bee vnmercifull to the poore:Prou. 21.13. for he that stoppeth his eare at the crying of the poore, he shall also cry and not be heard, Prou. 21: or if we refuse to heare and obey the word of God: for as Salomon saith,Prou. 28.9. He that turneth away his eare from hearing the law, euen his prayers shall be abhominable: for as in prayer we speake to the Lord, so in the preaching of the word the Lord speaketh vntounto vsus. And good reason it is, that the Lord should not heare vsus, if we will not heare him. Therefore it is come to passe, saith the Prophet Zacharie, Zach. 7.13.That as he cried and they would not heare, so they cried and I would not heare saith the Lord of hosts. Or if we be close sinners and hypocrits, making faire shewes openly, and yet be addicted to secret sinnes: for as Dauid saith, Psal. 66. If I regard wickednesse in mine heart, the Lord will not heare me.
Wherefore (beloued) as it is certaine that our sinnes are the cause of our affliction: so we must be carefull to auoid our sinnes, if we desire that our affliction may be remoued: for they are as a wall of separation betwixt God and vsus.Ezech. 43.8. If therefore thou wilt not ceasse to sinne, neither will God ceasse to afflict thee; vnlesse perhaps hee will giuegive thee ouer as one that is incurable, as Phisitians sometimes giuegive ouer their patients, when they thinke them past cure.
And to conclude this point: if when thou callest vponupon God in the time of trouble, the Lord doth not deliuer thee, examine they selfe whether thou doest not continue in sinne without repentance: and if thou doest, breake off thy sinne by repentance, and turne vntounto the Lord, and he will heare thee: for so he saith by the Prophet Esay, after hee had protested that hee would not heare their prayers whiles they continued in their sinnes;Esay 1.15, 16, 17. Wash you, make you cleane, take away the euill of your workes before mine eyes, ceasse to do euill, learne to do well, seeke iudgement, releeue the oppressed, iudge the fatherlesse, Verse 18.defend the widdow: Come now, and let vsus reason together saith the Lord: though your sinnes were as crimson, they shall be made white as snow, though they were red like scarlet they shall be as wooll.
The second limitation, is in respect of the prayer it selfe: For we hauehave no assurance that God will heare euerie prayer, but onelyonly such as is made according to his will reuealed in his word, as Iohn saith, this is our assurance, that if we aske any thing according to his will, 1. Iohn 5.14.he heareth vsus. We must therefore be carefull that our prayer be conformable to the word of God, both in respect of the maner and forme how we pray, and also in regard of the end: as touching the manner, there are three things which are especially required. First, that we pray in truth: for it maybe that when thou callest vponupon God, thou prayest in hypocrisie and not from thine heart, either because thou prayest with wandring thoughts, or with fained lippes. With wandring thoughts: when as thy tongue vttering a prayer, thy heart goeth a wandring or whoring after the vanities of this world, or is otherwise distracted with other vnseasonable thoughts: For if when thou commest neere to the Lord with thy lippes, thou remouest thy heart from God, thou maist justly feare left in steed of the blessings which thou seemest to aske, thou pull down the judgements of God vponupon thee,Esay 29.13, 14. according to the threatning of the Lord by the Prophet Esay, chapter 29. For if thou shouldest joyne into one speech, the thoughts of thy mind, and the words of thy mouth (both which the Lord doth vnderstand a like,) thou wouldest be ashamed to deliuer such a speech to a mortall man, which thou art not ashamed to vtter vntounto the immortall God. Or how canst thou looke that God should heare or regard thy prayer, when thou doest not heare nor regard thy selfe?
With fained lippes thou prayest,Psal. 17.1. when the desire of the heart doth not agree with the prayer of thy lippes; when thou askest with thy mouth, that which thou doest not desire with thine heart: or when thou pretendest that in thy prayer, which thou doest not intend, or promisest that, which thou doest not meane to performe: this is no better than lying vntounto God,Hos. 7.13, 14. when men cry vntounto God, but not from their harts, as the Prophet Hosea speaketh: for what doth a man but lie, when hee speaketh otherwise than he thinketh? This is a common fault of men when they are in affliction, to promise and pretend great matters; when notwithstanding their heart is not vpright with God, and therefore the more carefully to be auoided of vsus, lest we seeme with the vnsound Israelits when the hand of God was vponupon them,Psal. 78.36, 37. to go about to deceiue the Lord with our mouth, and with our tongue to speake lies vntounto him.
It is true indeed that God hath promised to heare the prayers of them that call vponupon him: but this promise is to bee vnderstood with restraint to them that call vponupon him in truth. As Dauid most plainely teacheth, Psal. 145, The Lord is neare to all that call vponupon him:Psal. 149.18. what to all? yea to all that call vponupon him in truth: For that payer which is acceptable to God, is not onelyonly the moouing of the lippes, or the speech of the tongue, or the lifting vp of the eyes or hands,Psal. 25.1. Lam. 3.41. but it is the lifting vp of our soules, as Dauid describeth his prayer, Psal. 25, A lifting vp of our hearts with our hands vntounto God in the heauens, as Ieremie exhorteth vsus to pray: it is the pouring forth of our soule before the Lord, as Anna expresseth her prayer, 1. Sa. 1,1. Sam. 1.15. and as Dauid willeth vsus to pray, Ps. 62.Psal. 62.8. The second thing required in respect of the maner, is, that we pray with feruencie of spirit. It may be when thou callest vponupon God, thou prayest for fashion rather then for feeling, and so vtterest a cold or luke-warme prayer like to thy selfe;Apoc. 3.15. which thou mayst justly feare, is no more acceptable vntounto God, than luke-warme water to the stomacke.Iam. 5.16. Eccles. 35.17. It is true, that the prayer of the righteous man auaileth much, but with this addition, if it be feruent. This is that prayer which pierceth the clouds, and is effectuall with God. If therefore we would obtaine our sute, let vsus craue the assistance of Gods spirit, by whose helpe and direction we may pray with sighes that cannot be expressed, let vsus learne to poure forth our soules like a streame of water, Rom. 8.26. Ier. 2.26. …. Thes. 3.10.let vsus as the Apostle speaketh in the Epistle to the Thessalonians; pray foreign superabundantly or exceedingly, let vsus (with reuerence be it spoken to the glorious majestie of God) wrestle with the Lord in our prayers,Rom. 15.30. Col. 4.12. as the Apostle speaketh:Gen. 32.24.28. which kind of wrestling Iacob hauing vsed, Gen. 32, he became Israell, that is, one which preuaileth with God,Hos. 12.3.4. as the Prophet Hosea sheweth chapter 12.3, 4.
The third thing required in the manner is, that wee pray with faith. It may bee when thou prayest thou art in doubt whether thou shalt be heard, and therefore mayst not looke to obtaine thy sute: For it is the prayer of faith, to which the promise is made:Iam. 5.15. Math. 21.22. Mar. 11.24. Iam. 1.5, 6, 7. whatsoeuer you aske in prayer, saith our Sauiour Christ, if you beleeue, you shall receiue it. Likewise Iames, If any man, saith he, want wisdome, let him aske it of God, and it shall be giuen him. But let him aske in saith and wauer not, for he that wauereth is like a waue of the sea tost of the wind and caried away. Neither let that man thinke, that he shall receiue any thing of the Lord. If therefore thou wouldest pray acceptably,Heb. 11.6. thou must pray with faith: for without faith it is impossible to please God. With faith I say in God: for how canst thou call vponupon him in whom thou doest not beleeue? with faith in Christ,Rom. 10.14. being assured that both thou, though sinfull in thy selfe, & thy prayer though vnperfect in it selfe, are accepted of God in Christ: for this is to pray in the name of Christ, by whom and in whose name we hauehave confidence & accesse with assurance through faith in him: Iohn 16.23. Eph. 3.12.with faith in the promises of God made to our prayers▪ and consequently thou art to beleeue not onelyonly that thou and thy praiers are accepted of God in Christ, but also that thy particular request shall be graunted vntounto thee: Aske, saith Christ, and it shall be giuen you, Math. 7.7, 8. Iohn 16.23.&c. for whosoeuer asketh, receiueth, &c. And againe, Verily, verily, I say vntounto you, whatsoeuer you shall aske the father in my name, he will giuegive it you. And thus were we to pray in respect of the manner, viz. in truth and from our hearts, otherwise our prayer is dead and without life: in feruencie, otherwise our prayer is cold and lukewarme: in faith, otherwise it is turned into sinne.
Againe, our prayer must be conformable to the will of God, in respect of the end. It may be thou askest riches, to spend the same vponupon thy lust: or thou askest deliuerance out of thine affliction, that thou mightest follow the pleasures, or hauehave opportunitie or leisure to follow thine accustomed sinne, &c. But we may so aske, and yet notwithstanding the promise, we may misse our desire: for as Iames saith, you aske and receiue not: how so, seeing Christ hath said,Iam. 4.3. aske and you shall receiue? Because you aske amisse: and wherein did they aske amisse? in respect of the end; that you might consume it on your lusts. But we must remember that in this promise the Lord hath joyned these two together, I will deliuer thee, and thou shalt glorifie me. And therefore if we aske deliuerance, we must aske it to this end, that we may glorifie God. Wherefore as it is good for the stirring vp of our feruencie and spirituall hunger, with our prayer to joyne fasting: so also it is expedient for the confirmation of our faith, and setling our resolution in glorifying God, to joyne with our prayers godly vowes of some things whereby God may be glorified.Gen. 28.20.21, 22. 1 Sam 1.10, 11. Psal. 66.13, 14. And this hath bene the practise of the godly in all ages, as of Iacob Genes. 28. of Anna, 1. Sam. 1. of Dauid, &c.
The third limitation is in respect of the thing which is asked: for if the cause why thou art not heard and deliuered, is not to be imputed either to thy person, being one that doth beleeue and repent; or yet to thy prayer, being framed in some measure according to Gods will, both in respect of the manner and the end; then art thou to be assured and vndoubtedly resolued, that the thing which thou askest, is either not good for thee at all, or else not yet. And that God doth alwayes heare his children praying vntounto him effectually, though not ad voluntatem, according to their desire, yet ad vtilitatem, according to their profit.Math. 7.11. For if earthly parents who are euill, can giuegive to their children good gifts, how much more shall our father which is in heauen giuegive good things to them that aske him?
Thou askest deliuerance out of affliction, and God hath promised to deliuer his chileren that call vponupon him; but it may be, it is not a good thing that thou shouldest be deliuered: and therefore in that case, deliuerance is neither included within the compasse of Gods promise, nor yet intended in thy prayer, if it be conceiued aright: For a promise, vnlesse it be of some good thing, it is a threatning rather than a promise: we must therefore remember that God hath promised to giuegive good things to them that aske him. Math. 7.11.And that prayer which is conceiued aright for temporall benefits (such as deliuerance out of affliction is) must not bee made absolutly, but with the condition of Gods glorie and our euerlasting good. Whereas thou therefore askest deliuerance out of trouble that thou mightest be restored to thy former estate, it may bee that it is better for thee to be taken out of this world, that thou mayest change thy mortall life for an immortall, and that a finall end may be put both to thy trouble,Apoc. 14, 13. and to thy sinne, which is the cause of thy trouble. It may be, if thou shouldest liue longer, thou wouldest be infected with the common corruptions of the time,Wisd. 4.11. and therefore as it is said of Enoch, Thou art taken away, least wickednesse should alter thine vnderstanding, or deceit beguile thy mind. For when we are iudged, that is, afflicted, though it be by bodily death,1. Cor. 11.32. Vers. 30. wee are chastised of the Lord, that wee should not be condemned with the world. Or, if thou shouldest bee continued longer in this life, it may bee that such common calamities as the Lord is intended to bring vponupon the land, should happen in thy time; and therefore God in great merciemercy taketh thee away, as hee did the godly king Iosias, 2. King. 22.20.that thou shouldest not see the euill which is to come: as it is said of Esay 57.Esay 57.1. The righteous perish, and no man takes it to heart: mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euill to come.
Or else it is good for thee, that the affliction which thou desirest to bee remooued from thee, should be continued vponupon thee: thine estate and disposition being such, that it is very needfull for thee to bee trained vp in the schoole of affliction, and to be dayly exercised vnderunder the crosse. And therefore, if God doe see it good to take that course with thee, thou must resolue with patience and comfort to take vp thy crosse,Luke 9.23. foreign, day by day, as our Sauiour Christ hath warned thee: and remember, that it is good for a man, if God doe so appoint, to begin betimes,Lam. 3.27. and to beare the yoke of affliction euen in his youth.
Or at the least, it is not good for thee as yet to be deliuered, because the Lord hath not as yet attained to that end for which hee doth afflict thee. For if it hauehave beene good for Dauid and the rest of Gods children that they hauehave beene afflicted,Psal. 119 71. not in respect of the afflictions themselues▪ but in regard of those profitable and excellent fruits which the holy ghost by their afflictions worketh in them: then assuredly, it is not good for thee, that thine affliction should cease before it hath wrought such good effects in thee, as the Lord by it intendeth to worke: vnlesse thou wouldest giuegive the Lord occasion to complaine, that thou art one of those whom he afflicteth in vaine.Ier. 2.30.
Now the Lord afflicteth his seruants, either for their triall, or for their chastisement. The Lord trieth them by afflictions, either that his graces may appeare in them to his glorie and the good example of others, or that their weakenesse may be manifested, for their owne amendement and instruction of others. If hee trie men for the manifestation of his graces in them, it is expedient that they should bee tried by a triall proportionable to the measure of their graces, either in respect of the greatnesse, or of the continuance,Iam. 1.4. that patience may hauehave her perfect worke in them.
And hence it is that the best men hauehave endured the greatest trials, as appeareth in Abraham, Dauid, and Iob, Iam. 1, 2, 3, 4.&c. Wherefore Iames exhorteth vsus to count it exceeding ioy, when we fall into manifold temptations: knowing, that the triall of our faith (for so he calleth affliction) bringeth foorth patience. And let patience (sayth he) hauehave her perfit worke, that you may be perfit and entire, lacking nothing. If the Lord doe trie vsus to discouer and bewray our weakenesse, that so hee may abate our pride, and humble vsus before him; it is sometimes expedient that the afflictiō should be prolonged, though to our griefe for the present,Deut. 8.16. yet to our good in the end. Because many men are able to endure the first brunt, and therein greatly please themselues, who notwithstanding in the continuance of the affliction, doe notably bewray their weakenesse. But because this kind of triall is also a chastisement, let vsus consider those fruits and effects which the Lord by chastisements doth worke in his children.
1. First therefore the Lord doth chastise vsus, that hee might teach vsus to know our selues, and acknowledge our sinnes,Gen. 42.21. and might humble vsus vnderunder his hand: for prosperitie puffeth men vp, and maketh them forget themselues.
2. That he might stirre vsus vp to call vponupon him often,Hos. 5.15. Luke 18.1. Esa 26.16, 17, 18 and that with feruencie of spirit: for when men enjoy their ease, they are not vsually either so feruent or so frequent in prayer.
3. That he might reclaime vsus from sinne,1. Pe…. 4.1. and might mortifie our corruptions: for as fire purgeth gold, so doth affliction the children of God.
4. That he might teach vsus obedience by those things which we suffer.Heb. 5.8.
5. That hee might waine our soules from worldly desires.
6. That he might exercise and strengthen our faith and patience.
Well then, call thy selfe to an account, thou which thinkest it so long till thou bee deliuered. First, art thou not yet humbled vnderunder the mightie hand of God, but continuest still as proud and as vaine as in former times? assure thy selfe it is good for thee that thine affliction should be continued, that thou mayest learne humilitie and the knowledge of thy selfe, and mayest be brought to a more serious consideration of thy sinnes and of thy wretched estate in thy selfe.
2. Doest thou not flie vntounto the Lord by prayer, or if thou prayest, doest thou pray but coldly, and as it were for fashion sake? therefore the Lord delayeth to helpe and deliuer thee, that thou mayest learne to call vponupon him seriously and feruently.
3. Hast thou not yet repented thee of thy sinne, whereby thou diddest prouoke the Lords anger against thee? Hast thou not yet turned to him that smiteth thee? Therefore doth he continue thine affliction as thou continuest thine impenitencie:Esay. 9.13. and as thou delayest thy repentance, so doth he delay his helpe.
4. Hast thou not yet learned obedience by that which thou doest suffer? Therfore doth he still continue thine affliction, to teach thee obedience, and to make thee partaker of his holinesse:Heb. 12.10. for although the chastisement of God vponupon thee seeme grieuous for the time, yet in the end it will bring foorth the quiet fruit of righteousnesse vntounto thee who art exercised thereby. Heb. 12.11. Psal. 119.71.For which cause Dauid, as hee professeth of himselfe, that it was good for him that hee had beene afflicted, that …e might learne the statutes of the Lord: so he pronounceth that man blessed whom the Lord doth chastise and teach in his law, Psal. 94.12.&c.
5. Art thou still addicted to the world, minding and affecting things below, more than the things which are aboue? Therefore the Lord mingleth thy worldly prosperitie with the gall of affliction, that as nurses by laying bitter things vntounto their dugs, doe waine their children from them, so hee by affliction might waine thee from the world: and that through bearing the crosse thou mightest bee crucified to the world,Gal. 6.14. and the world to thee.
6. Hast thou not yet learned patiently to beare the crosse, & to repose thine affiance in God more than in the meanes which God permitteth to thee? Therefore doth he still continue thine affliction, that thy patience might be exercised, and by exercise confirmed, as the Scriptures testifie: therefore doth the Lord bereaue thee of other meanes,Rom. 5.3. I…m. 1.3. that thou mightest relie onelyonly vponupon him. Here then we are to be admonished to make a right vse of our afflictions, and as we desire to be deliuered for our comfort, so to labour, that these or such like effects may by our affliction be wrought in vsus: for if wee desire to bee deliuered out of affliction, before it hath wrought any good effect in vsus, wee desire vnawares that God should giuegive vsus ouer as incorrigible.
When as therefore a faithfull man hath prayed effectually vntounto the Lord for deliuerance out of affliction, and yet is not deliuered, let him know that it is not good for him to be deliuered as yet. And withall, let him bee persuaded of these two things: First, that God doth chastise him in 1Apoc. 3.19.louelove, for his 2Heb. 12.10.profit, according to his necessitie, as being not 3Lam. 3.33.delighted with our afflictions: and therefore inflicteth vponupon him no greater measure of affliction, than in his fatherly wisedome he thinketh necessarie. And therefore wee ought to possesse our soules in patience, committing and resigning our selues into the hands of almightie God, as of a most wise and louing father, and most expert phisition of our soules. A sonne that hath any grace in him, will meekely submit himselfe to the chastisement of a wise and carefull father:Heb. 12.9. how much more ought we to submit our selues to the correction of our heauenly father? A man that hath in his bodie any wounds or sores, he will not onelyonly be patient, but thankefull also towards the surgeon that launceth or seareth his bodie, that hee may cure it: how much more ought we patiently and thankefully to suffer the Lord to afflict our bodies, that he may saue our soules?
Secondly, let him be assured that the Lord doth neuer reject the effectuall prayer of a faithfull man, but alwayes heareth the same graciously, if not according to his desire, yet according to his profit: yea, that hee alwayes graunteth it, if it be rightly conceiued. For as we are to aske spirituall graces necessarie to saluation absolutely; so wee are to beleeue absolutely, that God will graunt the same vntounto vsus: yea this is a certaine and comfortable truth, that whosoeuer hath thus much grace, truly and earnestly to desire any sanctifying grace, the same grace is alreadie begun in him, the Lord accepting in his children the will for the deed. And as wee are to aske temporall blessings conditionally, so farre foorth as the graunting thereof may stand with Gods glorie and our euerlasting good; so we are to beleeue and to be assured that God will graunt the same, so farre forth as may be for the glorie of his name, and for our spirituall good.
Wherefore to conclude, if it be good for the children of God to be deliuered out of affliction, the Lord deliuereth them when they hauehave called vponupon him, according to his most gracious promise in this place: but if it bee not good for them to be deliuered, then deliuerance (being not a blessing) is not within the compasse of Gods promise;2. Cor. 1.5. and therefore in stead of that, he giueth them patience with the inward comfort of the holy ghost, blesseth and sanctifieth their affliction vntounto them, causing it and all things whatsoeuer to worke together for the good of them that louelove him.Rom. …, 28,
And thus much concerning the deliuerance promised, now followeth the fruit of deliuerance obtained. And thou shalt glorifie me. Out of which words wee are briefely to obserue foure things: the first, for the comfort of the godly and the terrour of the wicked. For if wee therefore aske deliuerance, that wee may glorifie God, and hauehave a certaine purpose and setled resolution, after we are deliuered to glorifie him, especially if wee confirme our purpose and resolution by a godly vow; wee may from hence conceiue certaine hope that we shall be deliuered, for so much as wee hereby doe plainely see, that our deliuerance and safetie shall bee joyned with Gods glorie:Psal. 6.4.5. & 142.7. & 143.11. and therefore may be bold for the confirmation of our faith to entreat the Lord (as the faithfull hauehave vsed to doe) that hee would spare vsus for his names sake, and that he would deliuer vsus euen for the glorie of his name: that being deliuered, we may praise and glorifie his name among men, which being dead we cannot do: For as Dauid saith, In death there is no remembrance of thee: in the graue, who shall praise thee? But if we hauehave a purpose to continue in our sinnes, and therefore desire deliuerance that we may hauehave freedome to follow our owne courses; as we cannot intreat the Lord that hee would deliuer vsus for his owne name sake, so can we not conceiue hope that we shall be deliuered for our good, seeing our life after our deliuerance is like to be joyned with the dishonour of God.
The second thing serueth for our instruction. That as we are here taught, so we should not onelyonly acknowledge the glorie of God to bee the end of our deliuerance and preseruation, but also bee carefull to referre the same to the glorifying of God: for this is the supreme end of our life and being: Whereunto if our life be not referred, we liue in vaine. Many when they are in distresse will promise and vow a studie and care of glorifying God after they are deliuered, of which vow notwithstanding afterwards they are vnmindfull. But it may be asked, how are we to glorifie God? I answer, both inwardly, and outwardly. Inwardly, in our minds, by intending the glorie of God in all things, or as the Prophet Malachie speaketh,Mal. 2.2. By putting into our harts to giuegive glorie to his name; that whether we eat or drinke, or whatsoeuer we do, all may be done to the glorie of God. 1. Cor. 10.3….Outwardly in our words and deeds. In our words, that we make the glorie of God both the matter of our speech, when we praise and magnifie God, giuing him thankes for our deliuerance, and all other his blessings, for this is foreign to glorifie God,Luke 2.20. as Luke speaketh chapter 2, and as the Lord professeth in the last verse of this Psalme,Psal. 50, 23. He that sacrificeth praise, doth glorifie me. And we are the rather thus to glorifie God, because this fruit the Lord requireth both in this place and elsewhere in the Scriptures,Psal. 50.14, 15. Psal. 107. and also expecteth the same at our hands. And further, he esteemeth himselfe to bee honored and glorified, when he is praised and magnified, and therefore farre preferreth the sacrifice of praise, Heb 3.15. Hos. 14.3.that is, the fruit or calues of our lippes confessing vntounto God, before all the sacrifices of goats and buls prescribed in his Law. And for this cause the faithfull in their affliction, vse to promise by vow these sacrifices of praise; which being deliuered,Psal. 116.12, 13, 14, 17, & 118, 21. they are carefull to performe. Howbeit it cannot be denied but that the greatest part of men forget to bee thankfull, as appeareth by the storie of the ten lepers,Luke 17 17. to whom being all clensed, one onelyonly returned to giuegive praise and thankes to God, But let vsus in this our affliction for the confirmation of our faith seriously vow these sacrifices of praise vntounto God: and if it please God to deliuer vsus,Psal. 50.14. let vsus bee mindfull to offer vntounto the Lord the sacrifice of praise, and pay our vowes vntounto the most high: for if with Dauid we should deliberat with our selues what to render vntounto the Lord for all his benefits towards vsus, we must resolue as he doth, to take the cup of saluation, that is, of thankes for his preseruation of vsus,Psal. 116.12.13. and so pay our vowes vntounto the Lord. And if this be the onelyonly thing almost which we can render vntounto the Lord, we are exceedingly vnthankfull, if we bee wanting therein. We are also to make the glorie of God the end of our speech, by auoiding all idle words, Mat. 12.36. Eph. 4.29. 1. Cor. 15.33. Col. 4.6.and rotten speeches, whereby good maners might be corrupted. And contrariwise, endeuouring that our speech being gracious alwayes and seasoned with salt, God may be glorified thereby, and our brethren edified. Lastly, we are by our deeds to glorifie God, by bringing forth the fruits of good works: For by this meanes we shall not onelyonly glorifie God our selues (as our Sauiour Christ saith,Iohn 15.8. Math. 5.16. 1. …o…. 2.12. Herein is my father glorified that you bring forth much fruit) but also be authors vntounto others of glorifying him, to which purpose hee exhorteth vsus so to let our light shine before men that they seeing our good workes may glorifie our father which is in heauen.
The third thing to be obserued, is a twofold doctrine. For first, when God doth promise vsus this grace to glorifie him, this proueth, that or care and studie to glorifie God, is not a matter in our owne power, but is the free gift of God. And therefore as the Lord here promiseth …nd elsewhere sweareth to giuegive vsus this grace, so are we by earnest prayer to begge the same at his hands, as we are taught in the first petition of that forme of prayer which Christ hath prescribed to vsus;Math. 6.9. namely, that God would giuegive vsus grace to glorifie his name. And secondly, whereas the Lord promiseth to the faithfull that they shall glorifie him: hereby it appeareth that the children of God hauehave a great desire to glorifie God, and esteeme it as a greater benefit than their deliuerance it selfe, if God will vouchsafe to make them instruments of his glorie: for that they acknowledge to be the end whereunto their deliuerance is to bee referred. Now the end is alwayes better than that which is destinated thereunto. And the same thing is signified by the order of petitions in the Lords prayer, whereby we are taught to preferre the glorie of God, before those things which concerne not onelyonly our temporall, but also spirituall good.
The fourth & last thing is a reproofe & check of those who hauehave no zeale of Gods glorie: for seeing the Lord promiseth to the faithfull that they shall glorifie him, and elsewhere by oath confirmeth that to those that he re-redeemeth he will giuegive this grace to worship him in holinesse and righteousnesse: Luke 1.73.74.therefore we may easily discerne in what number they are to be reckoned, who hauehave no care to praise God for this deliuerance, neither hauehave any desire to glorifie him.
To conclude therefore, that this affliction, and hand of God afflicting vsus may be remoued; let vsus flie vntounto God by humble, heartie and effectuall prayer, as we are commanded in this place; let vsus humble our selues vnderunder the mightie hand of God,Esay 9 13. … 4.12. let vsus turn… vntounto him that hath smitten vsus, let us be carefull to meete him in his iudgements, let vsus repent of our sinnes, let vsus vnfainedly vow the sacrifice of praise and thanksgiuing, and a serious care hereafter to glorifie God, that so with better assurance of faith we may intreat him to deliuer vsus, let vsus be mindfull to glorifie him, and to render our vowes vntounto the most high: that so it may plainely appeare, that our preseruation and life is joyned with the glorie of God. Otherwise if we shall forget this great merciemercy of God, and dishonour him by our sinnes, we are to feare lest some more grieuous iudgement shall befall vsus. As our Sauiour Christ said to the man whom he had cured,Iohn 5.14. Behold, thou art made whole, sinne no more, lest a worse thing come vntounto thee.
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FINIS.
End of the text · George Downame, The Christians Sanctuary (1604)