Commentary Upon Philemon, Exposition · Verse 22

Commentary Upon Philemon · Exposition · Verse 22

p. 43622 Moreouer alſo prepare me lodging: for I hope through your Praiers I ſhall be freely giuen vntounto you.

The order of the words.THe chiefe matter of this Epiſtle concerning Oneſimus, hath hitherto bin handled, and is now finiſhed; wherein we hauehave heard diuers and ſundry reaſons drawn; partly from the perſon of Paule; and partly from the perſon of Oneſimus. Now followeth the remainder, intended chiefely by the Apoſtle, concerning himſelfe. For we hauehave already ſhewed, that the principall ſcope of this Epiſtle is double: one touching Oneſimus, which hath thus far beene expounded; the other, touching Paul himſelfe, which now commeth to be conſidered. This point is knit vntounto the former, and hath an euident dependance vponupon it, and is amplified by a tranſition in the firſt words [Moreouer alſo.] Heereby he doth effectually mooue Philemon, and ſeeketh to obtaine his former purpoſe. For when he heareth that he ſhall ſhortly entertaine the Apoſtle himſelfe in his houſe, it muſt needes kindle a greater forwardneſſe and willingneſſe in him to graunt his requeſt, leaſt hee make him heauy, and deceiue his expectation. Whereas therefore, Philemon might hauehave thought with himſelfe, and thus reaſoned touching Paules ſuit; It skilleth not whether I graunt it or not, he hath beene a moſt lewd Seruant vntounto me, and Paule liueth farre off from me, he is held in Priſon at Rome: eyther he will not heare what becommeth of Oneſimus, or if he doe heare, peraduenture he ſhall neuer be deliuered out of priſon, but remaine a Priſoner all the daies of his life; and therefore I will deal with Oneſimus as ſeemeth good to my ſelfe. Theſe and ſuch like imaginations, the Apoſtle putteth out of his head, and telleth him he ſhould ſhortly looke for his comming vntounto him, whereby he ſhould know what account he made of his wordes, and what obedience he would yeeld to his requeſt.

Hence it is, that for this cauſe Paule craueth to hauehave lodging prepared for him, rather by Philemon, then any other Citizen at Coloſſe: not that he required much prouiſion and preparation to bee made for his entertainement, aaPhil. 4, 11.Phil 4:11Who had taught others, and learned himſelfe to be content with a little, but becauſe by this commaundement, as by a ſharpe Sword, he would pierce the Bowels of Philemon, and as by a ſtrong Engine, batter the Fort and Bulwark of his heart, and throughly perſwade him, and preuaile with him, to receiue Oneſimus, both into his houſe, and into his fauour. In this verſe, we hauehave to conſider two pointes: firſt, a Commaundment; ſecondly, a reaſon whereby the commaundement is ſtrengthened. The commaundement is, to prepare p. 437him hoſtage and lodging: wherein he anſwereth a double doubt and queſtion that might ariſe in him, and trouble the motion and matter that Paule intended. For firſt he might hauehave ſaide; I may vſe Oneſimus as I liſt, Paule is farre enough from hearing of it. Againe, he might hauehave thought, bbTheophil enarrat. in epiſtol. Philem.It is well he had ſuch a cauſe to plead, and ſuch a requeſt to make, otherwiſe I ſhould neuer hauehave heard from him. Theſe ſuſpitions the Apoſtle remooueth, when he ſaith in this place; I hauehave not written for his cauſe alone, but for my ſelfe, that thou make account to be mine Hoſt, and to receiue mee into thine Houſe. The reaſon is drawne from the working cauſe, I hope to be giuen vntounto you through your Prayers, and may be thus frame;

If I hope to be giuen vntounto you by your Prayers, then prepare me Hostage,

But I hope to be giuen vntounto you by your Praiers:

Therefore prepare me Hostage.

Or rather, the latter part of this Verſe is the the taking away of an Obiection which Philemon might hauehave made, vponupon the hearing of the charge giuen vntounto him of preparing him lodging, which may be thus ſupplyed. Shall wee looke for thy comming? Why, Thou art a Priſoner? Thou art ſafe enough from comming to vsus, and lodging at mine houſe: thou muſt be content with a cold lodging in another place; thou maiſt well tell vsus of thy forth comming, but I doubt thou wilt not yet be cōming forth. To this the Apoſtle aunſwereth; I hope in ſhort time to be deliuered: whereunto he annexeth two cauſes of his hope, that he might know it was, not builded in the Ayre without foundation, but grounded and eſtabliſhed ſufficiently, relying vponupon the prayers of the faithfull, and vponupon the grace and mercy of God.

The Interpretation of the words.This is the order of the wordes: Now let vsus conſider the Interpretation of them as they lye. When he ſaith [Prepare me lodging] he meaneth the entertainement of Hoſpitality, whereof lodging is but a part. The word ſignifieth al things requiſite for the well vſing of a Stranger; as receiuing to Houſe, food, lodging, and all other neceſſaries belonging thereunto, whereof many parts are expreſſed cc1 Tim. 5, 101 Tim 5:10by the Apoſtle, in the deſcription of the Widdowes that were to be taken to ſerue the Church, in attending vntounto the ſicke. In the next place when he ſaith, [I hope through your Prayers, &c.] it argueth, that the Churches of the Gentiles did pray vnceſſantly vntounto God, for the deliuerance of Paul out of Priſon; as we ſee in the Actes of the Apoſtles, when Herod had killed Iames, and put Peter in Priſon, ddActes 12, 5.Acts 12:5earneſt Prayer was made of the Church to God for him. So that we ſee he had the Prayers of the faithfull, and that he did acknowledge the benefit & neceſſity of them, that they ſhould preuaile with God.

Laſtly, when he addeth [I ſhall be giuen vntounto you.] We muſt vnderſtand, that the word which the Holie Ghoſt vſeth in this place, ſignifieth to bee freely and frankly giuen: noting thereby, that when he ſhould be deliuered, and finde the effect of their Prayers, it ſhould be through the free grace and mercy of God, and not merited by the Saints. So then, according to this order of the words, and interpretation of the Text, the reading of this Verſe is to this effect. Hauing now ended my ſuit mooued vntounto thee touching Oneſimus, I am in the next place to ſollicite thee for my ſelfe; namely, that as thou art inclined in louelove to all the Saints of God, ſo that thou prepare thy ſelfe to entertaine me at thy houſe, with all the fruits of hoſpitality. For although I be in bonds, and kept faſt in hold, yet my hope is; that by reaſon of the continuall and effectuall Prayers of the Saints, I ſhall ere long, through the free p. 438mercies of God be giuen vntounto you, and to the other Churches, for their further edification in Chriſt Ieſus our Lord.

General obſeruations pointed out in this verſe.Thus much touching the meaning. Now follow certaine generall obſeruations, which I will onelyonly point out, and not ſtand vponupon at large. Firſt of all, obſerue the different manner of the Apoſtles dealing heere, and in the former words. When he entreateth for another, he is large and earneſt, but when he commendeth to him his owne cauſe and priuate buſineſſe, he dealeth in a word; he diſpatcheth it breefely; he toucheth it by the way; as if it were a thing impertinent, or from the matter. This ſheweth, that he had more reſpect, and a greater regard to obtaine his ſuit for Oneſimus, and to further his ſaluation, then to ſpeed in his owne ſuit, which pertained to the ſupporting and ſupplying the neceſſities of this preſent life. This teacheth vsus to be more earneſt in another mans cauſe then in our owne, but eſpeciallie all Paſtours, that hauehave the charge of Soules committed vntounto them, to bee more earneſt for the ſauing of Soules, then to procure their owne eaſe; and that they ſeeke the benefit of others, rather then the profit of themſelues; according to the rule of the Apoſtle. 1. Pet. 2. ee1 Pet. 5, 2.1 Pet 5:2Feede the Flocke of God that dependeth vponupon you, caring for it; not by constraint, but willingly; not for filthy lucre, but of a ready mind. This affection if it be found in vsus, ſhall miniſter exceeding comfort to our hearts, when we remember that we hauehave imployed our guifts and labours to gaine a people to God, and hauehave not ſought theirs, but them. On the other ſide, woe vntounto idle Shepheards, that feede not the Flocke, but feede themſelues. Such as are to worke in the Lords Vineyard muſt be Labourers, not Loyterers; they muſt be able to feed, not to fleeſe; they muſt blow the Trumpet, and not hold their peace.

Secondly, the Apoſtle doth not aſſure himſelfe or the Churches of God that he ſhall be deliuered, but [he hopeth] to be ſet free, as if he ſhould ſay; I hauehave conceiued an hope not vaine and fooliſh, without ground of reaſon, but I truſt in Gods mercy to be ſet in ſafety, that I may ſerue the Church, and profit you in the Goſpell a long time. Now, whether the Apoſtle being deliuered out of Priſon, euer came among the Coloſſians, and tooke vp his lodging in the Houſe of Philemon, it is vncertaine, and not to be found in the holy Scriptures. The like hope he conceiueth in other places of his Epiſtles, as when he writeth to the Phillippians, Chapt. 1. ffPhil. 1, 24, 25Phil 1:24Phil 1:25To abide in the fleſh is more needefull for you, and this am I ſure off, that I ſhall abide, and with you all continue, for your furtherance and ioy of your Faith. And in the Chapter following, ggPhil. 2, 23, 24Phil 2:23Phil 2:24I hope to ſend Timothy as ſoone as I know how it will goe with me: and I trust in the Lord, that I alſo my ſelfe ſhall come ſhortly. The like wee ſee in the Epiſtle to the Hebrewes (if that were Paules) Chapt. 13. hhHebr. 13, 23.Heb 13:23Know that our Brother Timotheus is deliuered, with whom (if he come ſhortly) I will ſee you. Obſerue in this place, that his hope is not abſolute, but condicionall; not ſimply purpoſed, but limited; I hope in the Lorde. This is expreſſed by him in the firſt Chapter of the Epiſtle to the Romaines, iiRom. 1, 10.Rom 1:10I make mention of you alwaies in my Prayers, beſeeching that by ſome meanes, one time or other, I might hauehave a prosperous iourney by the will of God, to come vntounto you. Wee muſt therefore know, that all our ſteppes are directed of God, they are not in our owne power to be ordered at our owne pleaſure. We muſt alſo beware of all vaine confidence and preſumption in our ſelues, and in vnderunder-taking our buſineſſe and affaires of this life, ſeeing the ſucceſſe is vnknowne, and our life is vncertain. Whatſoeuer we take in hand, we muſt depend vponupon the prouidence of God, and rely vponupon his will.

Hence it is, that the Apoſtle Iames reprooueth them that ſay, kkIames. 4, 13, 14, 15.Jas 4:13Jas 4:14Jas 4:15Goe to now ye that ſay, to day or to morrow we will goe into ſuch a Cittie, and continue there a yeare, and buy and ſell, and get gaine: (and yet ye cannot tell what ſhall be to morrow.) For what is your life? It is euen a vapour that appeareth but a little time, p. 439and afterward vaniſheth away: For that ye ought to ſay, If the Lord will, both we ſhall liue, and we ſhall doe this and that. God is the cheefe Ruler and Moderatour of all perſons and actions, nothing is guided and gouerned by Fortune, nor falleth out by Chance: he ſitteth as it were at the Sterne, and ordereth al things to his owne glory, and the good of his Church.

Thirdly, he putteth them in hope and comfort, that he ſhould be deliuered and come vntounto them, as a matter that would be welcome and profitable vntounto them. Which teacheth, that the company, fellowſhip, and preſence of the faithfull Seruants of God, is much to bee deſired and looked after, and much to be reioyced in. Thereby they receiue mutuall comfort one in another, and beſtow mutuall graces one vponupon another, and likewiſe by hauing the fellowſhip one of another, they whet and ſharpen one another. We are ready to grow dull, as an edge-toole that is quickly blunted and turned. Now the communion and communication which we hauehave together among our ſelues, will quicken our Faith, and kindle our zeale, that it will breake out into a great flame. Hence it followeth, that they are happy that delight to frequent the company of the godly, and of ſuch as may profit vsus in the beſt things. He that walketh with the wiſe, ſhall be the wiſer; but he that is a companion of Fooles, ſhall learne fooliſhneſſe. Wherefore, they are hereby reprooued, that neuer thinke themſelues better at eaſe, then when they are fartheſt from them that delight in the Lorde, and take pleaſure in lewd and ryotous company, by whom they are miſled and carryed out of the right way.

Laſtly, wee ſee that the Apoſtle alwaies aſcribeth much to to the Prayers of the Saints. We know, that Paule was one of the cheefe of the Apoſtles, whoſe guifts were great; whoſe labours were painefull; whoſe viſions and reuelations were wonderfull; yet he reiecteth not the praiers of the Church; as appeareth in this place, and llPhil. 1, 19.Phil 1:19Phil. 1, 19. I know that this ſhall turne to my ſaluation through your prayer, and by the helpe of the ſpirit of Ieſus Chriſt. So then, the excellency of any member and worthineſſe of the cheefeſt in the Church, doth not exempt him from ſtanding in neede of the Prayers of the pooreſt Chriſtian and loweſt part of the Church. Nay, the greater and higher, and more eminent any man is, the more he hath need to be praied for, and commended to the grace of God; inaſmuch as he is ſet in a more ſlipperie place, he lyeth open to greater daunger, and is expoſed to ſtronger tentations and aſſaults of Sathan, then thoſe that are in a lower place, and a meaner condition. Such then as excell others in guifts or calling, ought to deſire the prayers of the faithfull (which auaile much if they be feruent) no leſſe, if not more then others. Note alſo the great neceſſity and force of prayer, that all perſons, as well high as low, ſtand in neede of it.

Laſtly, let eueryevery one labour to hauehave a feeling of his owne want of the ſupplication of others; yea, the higher we are ſet, the greater will be our fal, if we be not ſtrongly aſſiſted by all ſuch meanes as God hath left, to further our ſaluation and deliuerance out of troubles that hemme vsus in on eueryevery ſide. Hitherto of the obſeruations: Now let vsus come to particular doctrines.

[Moreouer alſo, prepare me lodging.] He requireth in theſe words, of Philemon, an entertaining of ſuch as are deſtitute, and driuen out of houſe and home for the Goſpels ſake; as if he ſhould ſay, when any of the poore Saints are baniſhed, perſecuted, and put to great extreamities, as the World doth alwaies carry an hard and vnmercifull hand toward them, be carefull to receiue them cheerefully, and to miniſter al comfort ye can vntounto them willinglie. The word therefore vſed in this place, hath a generall ſignification, and containeth all duties belonging to the entertainement of Strangers. And by Strangers we meane, not ſuch as ordinarily come to viſite vsus, nor ſuch as p. 440trauaile about the buſineſſe of this life, and take vp their lodgings in Innes or Tauernes: but ſuch as fly from place to place, and are compelled againſt their wils, to leaue Countrey, or Kindred, or Houſe, for the Goſpels ſake. The word vſed in this place, is not to be reſtrained to giuing of them lodging, as if they had diſcharged ſo much as could be required of them, but vnderunder that, all duties of the ſame kind and nature are comprehended; as Meate, Drink, Apparrell, and all other thinges neceſſary for them. Theſe the Apoſtle knew would be ioyfully yeelded by Philemon to him, and all other the faithfull, eſpecially ſuch as labour in the word and Doctrine. Doctrine 1. Hoſpitality is diligently to be vſed & practiſed of all the Children of God.Hereby we learne for our inſtruction, that Hoſpitality; that is, the curteous and ioyfull entertainment of diſtreſſed Strangers, is to be vſed and practiſed diligently by all the Children of God. The ſuccouring of Straungers that are deſtitute, eſpeciallie the poore Miniſters that are imployed, or would be imployed in the affaires of the Church, is required of vsus.

This we ſee in the examples of ſundry of the faithfull, one very famous among the reſt, is the Shunamites Wife, mm2 Kin. 4, 8, 92 Kgs 4:82 Kgs 4:9Who called the Prophet of God to her houſe to eate Bread; and ſhe ſaid to her Husband; Behold, I know now, that this is an holie Man of God that paſſeth by vsus continually, let vsus make him a little Chamber with Walles, and let vsus ſet him there a Bed, and a Table, and a Stoole, and a Candlesticke, that he may turne in thither when he commeth to vsus. This is it which the Prophet Eſay commendeth, Chapt. 58. 7. Is not this the faſting that I hauehave choſen, nnEſay 58, 7.Isa 58:7to deale thy bread to the hungry, and that thou bring the poor that wander vntounto thine houſe? When thou ſeeſt the naked, that thou couer him, & hide not thy ſelfe from thine owne Fleſh? This is noted as a part of the innocency and integrity of Iob, Chapt. 31. ooIob 31, 32.Job 31:32The ſtranger did not lodge in the ſtreet, but I opened my doores vntounto him that went by the way. The like wee might ſay of of the Woman of pp1 King. 17. Luke 10. Iohn 11. Luke 19. Actes 16. 2 Tim. 1.1 Kgs 17Luke 10John 11Luke 19Acts 162 Tim 1Sarepta, that entertained Eliah in the time of famine: of Lazarus and his Siſters, that receiued Chriſt into their houſe: of Zacheus, who lodged him ioyfully: of Lydia, who intreated Paul and his Compaons, to come into her houſe, and to abide with her: of Oneſiphorus, who ſought out the Apoſtle diligently, refreſhed him oftentimes, and was not aſhamed of his Chaines. All theſe examples, Regiſtred and recorded in the Olde and New Teſtament, teach vsus, that God requireth it as a ſpeciall dutie at our handes; to entertaine, lodge, and refreſh ſuch poore Straungers as are conſtrained to wander vp and downe, either for preaching or profeſſing of the Goſpell.

Reaſon 1.This dutie is vrged vponupon vsus by diuers reaſons in the holy Scriptures. Firſt, it is to be practiſed of vsus, becauſe it is the commandement of God, that wee ſhould louelove and lodge ſtrangers, and ſhew all pitty and compaſſion toward them, to ſuccour them in their neceſſity. This is it which Moſes ſaith, Deut. 10. qqDeut. 10, 19Deut 10:19LoueLove ye the Stranger, for ye were Strangers in the Land of Aegipt. Herevnto commeth the rule of the Apoſtle, Rom. 12. rrRom. 12, 13.Rom 12:13Diſtribute to the neceſſities of the Saintes, giuegive your ſelues to Hospitality. This is the precept of the Apoſtle Peter, Chapt. 4. ſſ1 Pet. 4.1 Pet 4Be ye harborous one to another, without gruding. Seeing therefore God commaundeth, it is our part to obey, and ſubmit our ſelues to his will and pleaſure.

Reaſon 2Secondly, as God requireth this duty of vsus, ſo wee hauehave his owne example to teach it vntounto vsus. It is a propertie of God to louelove Strangers, and therefore to be imitated and followed of all that belong vntounto him. This reaſon is expreſſed in the Booke of Deuteronomy, Chapt, 10, 18. The Lord our God, is God of Gods, and Lord of Lords, a great God, mighty and terrible, who doth ttDeut. 10, 18.Deut 10:18right vntounto the Fatherleſſe and Widdow, and loueth the Stranger, giuing him foode and rayment, louelove ye therefore the Stranger. Where we ſee, he vrgeth this duty to louelove the ſtranger, mooued by the example of God himſelfe, who is alwaies ready to helpe him, and to defend him: ſo that it ought to bee our deſire p. 441and delight to ſtudy to be like vntounto our heauenly Father.

Reaſon 3.Thirdly, God doth greatly honour ſuch as honour Strangers: they hauehave beene ſo farre honored by God, as that Angels hauehave entred into their houſes, been entertained by them, and hauehave bleſſed them. This the Apoſtle teacheth, Heb. 13. uuHeb. 13, 2.Heb 13:2Be not forgetfull to entertaine Strangers: for thereby ſome hauehave receiued Angels into their Houſes vnawares: Declaring heereby, that they which in the ſimplicitie of their hearts ſerue God, and comfort his Saintes in the duties of Hoſpitalitie, and other fruites of louelove, ſhall obtaine great honour, and many bleſſings from GOD, euen more then euer they thought of, or could expect at his handes; as we ſee in Abraham and Lot, who became the Hoaſts of his ſpeciall Seruants, moſt deare vntounto him, euen the moſt glorious Angels, nay of the Lord Ieſus Chriſt, who was among them. Thus doth the Lord honour them that honour him. Seeing therefore God commaundeth this duty in his word, approueth of it by his example, and honoureth the performance of it in his Seruants, it teacheth, that the kinde entertainement of ſuch as are deſolate and deſtitute Strangers, poore Widdows, or fatherleſſe, friendleſſe, and comfortleſſe Orphans, is an acceptable ſeruice approued in the eies of God.

Vſe 1The doctrine being thus cleered, the Vſes remaine to bee ſhewed. Firſt, this declareth, that Hoſpitality is a commendable vertue, and a worthy fruit of louelove; yea, an excellent ornament in the Children of God, whereby they receiue good report of the Church. We ſee this in Rahab, xxHeb. 11, 31.Heb 11:31Who by Faith receiued the Spies peaceably, and ſent them out another way. We ſee this in the old Man of Mount Ephraim▪ that dwelt in Gibeah, yyIudg. 19, 20.Judg 19:20who wiſhed peace vntounto the Leuite and his wife, and brought him into his houſe, and gaue Fodder vntounto the Aſſes; there they waſhed their feete; there they did eate and drinke; and there their harts were merry. So the Apoſtle Rom. 16. commendeth Phebe, a deare Siſter to the Romans, zzRom. 16, 2.Rom 16:2That they receiue her in the Lord as it becommeth Saints, and that they aſſist her in whatſoeuer buſineſſe ſhe needeth of their ayd: for ſhe hath giuen Hospitalitie vntounto many, and vntounto himſelfe alſo. Likewiſe Gaius is commended aaRom. 16, 23 3 Iohn 5.Rom 16:233 John 1:5to the Hoſt of Paule, and of the whole Church: yea, to bee faithfull to all the Brethren, and to Straungers, which did beare witneſſe of his louelove. The Church was then in perſecution; the people of God were often driuen into baniſhment. There were in thoſe daies no Innes to receiue Straungers, and to entertaine Trauailers, as there were afterward, and now are in all places. EueryEvery godlie mans houſe ought to be their Inne to receiue them. We louelove the truth, as we louelove the entertainement of thoſe that profeſſe it, and ſuffer for it. Eſpecially it is required of vsus, to make much of the true Miniſters of Chriſt Ieſus, when we ſee them made as Straungers, to want houſe, liuing, maintenance. Seeing therefore many troubles were raiſed through the tyranny of the Enemies againſt the Saintes; ſo that they were conſtrained to forſake their Country and Kindred, to enioy the profeſſion of the Faith, and the peace of a good conſcience: the Apoſtles of Chriſt do oftentimes beat vppon this point, and require this duty, to receiue ſuch to our houſes as the World reiected, and accounted vnworthy of the company of men. If we do good to theſe poore members of Chriſt, that bbHeb. 11, 37, 38.Heb 11:37Heb 11:38are glad to wander vp and downe in ſheeps skins, and in Goats skins, being deſtitute, afflicted, and tormented; who, to ſaue their liues from the rage of the oppreſſour, and the ſword of the perſecuter, were driuen to hide their heads in Wilderneſſes, and Mountaines, and Dennes, and Caues of the Earth; we teſtifie our vnfained louelove to the truth, and to the Bretheren; nay, to Chriſt Ieſus himſelfe, as we ſhall ſee and ſhew afterward. But if we do good to ſuch as are able to requite it, and to ſuch as are linked vntounto vsus by Kindred, or any other band, it is no true triall, no due proofe, no perfect teſtimony of our charity.

True it is, kindneſſe and humanity are good, if they be ordered aright, p. 442and ruled according to pietie and godlineſſe: but when they extend farther, euen to ſuch as are not able to recompence it, and to ſuch as are vnknowne vntounto vsus, therein wee make demonſtration, that we ſerue God in ſinceritie, and hold faſt the right rule of Charity. Such as are at home in their owne Countrey, ſhall finde releefe enough, they ſhall hauehave Kinsfolke to miniſter help and ſuccor vntounto them, according to the ſaying of the Shunamite, when the Prophet ſaid vntounto her; cc2 Kin. 4, 14.2 Kgs 4:14Behold thou haſt had all this great care for vsus, what ſhall we do for thee? Is there any thing to be ſpoken for thee to the King, or to the Captaine of the Hoſt: ſhe anſwered; I dwell among mine owne people. But ſuch as are poore godly ſtrangers are deſtitute of help; they hauehave neither Friends nor Kinsfolkes; they hauehave neither aide nor fauour ſhewed vntounto them; they lie open to all iniuries and indignities. The poore Children of God are often exiled and baniſhed from their houſes, and are as ſillie Birds whoſe neſts are taken, ſo that they know not whether to go, or what to doe, or whom to flie vntounto, or vnderunder whoſe roofe to ſhroude themſelues, from the ſtorme and tempeſt that hath ouertaken them. Now the greater their miſerie is the more accepted is our charity: and the more heauy their perſecution is, the better accounted is our compaſsion, which ſhall neuer be forgotten, but receiue a reward. This is that promiſe which Chriſt our Sauiour maketh; ddMath. 10, 42.Matt 10:42Whoſoeuer ſhall giuegive vntounto one of theſe little ones, to drinke, a Cup of cold Water onelyonly, in the name of a Diſciple, verily I ſay vntounto you, he ſhall not loſe his reward. Let vsus therfore delight in ſhewing the workes of mercy, that GOD may delight in vsus: and ſuccour the poore Saints that are diſtreſſed, that we alſo our ſelues may finde helpe in time of need.

Vſe 2.Secondly, this Doctrine ſerueth for reproofe. Firſt of all, of ſuch as think that Hoſpitality conſiſteth in feaſting and keeping great cheere, and bidding the Rich to their Tables: whereas the Scripture vnderſtandeth by it, a courteous entertainement of ſuch poore Chriſtians as are banniſhed out of their Countries. They therefore are much deceiued, that commend thoſe to be the onelyonly Houſe-keepers that feede men of all ſorts, without difference and diſcretion, and releeue idle perſons that flocke vntounto their Gates, and gather together ſuch as are ſturdy and vagrant to receiue their Almes, contrary to the rules of the word, and the Statutes of well-gouerned Common-Wealths. Theſe may be ſaid rather to keepe great houſes, then good houſes; and to be great Houſe-keepers, rather then good Houſe-keepers. It were more charity to puniſh, then to releeue ſuch vnruly perſons, as wil ſubmit themſelues to no Lawes, nor liue in any Family or ſociety, to the ende there may be ſufficient for them that are Strangers indeede. And ſuch as wander vp and downe, and are inccorrigible, are no better then Theeues, in as much as they liue by the ſweate of other mens labours, ee2 Theſ. 3, 8, 10.2 Thess 3:82 Thess 3:10and as idle Drones ſucke away the Hony from the Bees, and deuour that which ſhould maintain the faithfull of the Land, and ſuch as labour the thing that is good. Let ſuch therefore, as hauehave their affections ready to receiue others into their houſes, and to make them partakers of the bleſsings that God hath beſtowed vponupon them, vſe it moſt commonly toward the poore Saints, and deſtitute members of Chriſt; according to the precept of our Sauiour. Luke 14. ffLuke 14, 12, 13, 14,Luke 14:12Luke 14:13Luke 14:14When thou makest a Dinner, call not thy Friendes, nor thy Bretheren, nor thy Kinſmen, nor thy rich neighbours, leaſt they alſo bid thee againe, and recompence be made thee. But when thou makeſt a Feaſt, call the poore, the maimed, the lame, and the Blinde, and thou ſhalt bee bleſſed, becauſe they cannot recompence thee, for thou ſhalt be recompenced at the reſurrection of the iuſt. True it is, our Kinſmen, our Friends, and rich Neighbours, may be inuited and bidden, but not they onelyonly, as the cuſtome is of our daies; we entertaine ſuch, as may entertaine vsus againe.

Secondly, this meeteth with the corruption of our times, we cannot abide p. 443thoſe that are Strangers, but are enemies to the very name when we heare it. But all neglect of them, and iniurious dealing toward them is a great ſinne, and ſuch as are haters of Strangers, are grieuous Sinners. Such ggGene. 19. Iudg. 19.Gen 19Judg 19were the Sodomites, ſuch were the men of Gibeah, that offered all violence they could, to the Strangers that came to lodge among them; it was an euident ſigne of horrible impiety and iniquity that raigned among them. They that cry out ſo much againſt Strangers, and vſe it as a word of reproach, do ſhew plainelie that they doe not deſerue to be numbred among the Children of God, nor to be accounted as members of Chriſt, any more then Dogs and Swine, inaſmuch as out of their owne mouths they ſhall be iudged. It is a ſhamefull barbarouſneſſe for men to hauehave pitty and compaſſion on them that are helpleſſe. Among the Heathen and Infidels they were euill thought of, that had not this reaſon and vnderſtanding to receiue them gently and peaceably that were caſt out of their houſes and dwellings: how much more is it requiſite for vsus, when we ſee the Church of GOD toſſed and tumbled, and tormented by Tyrants and enemies of the truth, to giuegive courteous entertainement to the poore Chriſtians which are baniſhed out of their Countries, bereaued of their friends, and ſeparated from their Kinsfolkes, of whom they might be ſuccoured? If we do not theſe thinges, it is an euident token, that we renounce God, and hauehave no ſparke of true piety in vsus. For the Lord doth more rigorouſly condemne the outrages and wrongs that are done to ſtrangers, then thoſe that are done to a mans owne Neighbours. The Heathen ſhame vsus; nay, ſhall riſe vp in iudgement to condemne vsus in this behalfe: for when they intended to ſhew that ſome man was of a wicked and ſlauiſh Nature, they were wont to ſay; Get thee hence, thou art an Enemy toward Strangers: and this checke and taunt was more with them, then if they had branded a man with the Name of an Whore-maiſter, a Drunkard, a periured perſon, a Murtherer, or if they had ſaide; Thou art worſe then a brute Beaſt. They hhHomer. Odyſſ. lib. 22.accounted the poore man and the ſtranger to be both ſent vntounto vsus of God, and therefore ought not to be deſpiſed. They called them to lodge and ſoiourne iiVirgil. Aeneid. lib. 1. & 8.with them, and acknowledge that there ought to be a compaſſion of the miſeries one of another. They ſhewed not a niggardly mind, kkOuid. Metamorph. lib. 8.but a cheerefull looke, and a friendly countenance toward ſuch as they had receiued to their houſe.

The Painims hauehave ſpoken and practiſed after this manner: what ſhal then become of vsus that profeſſe our ſelues to be Gods Children, when we fight ſo directly againſt the order of nature? For God hath ſet one common and generall band among al mankind, and it is required of vsus, to extend our charitie toward all ſuch as reſemble vsus, and carry the Image of God vponupon them: but eſpecially it behooueth vsus to reſpect ſuch as are more neerly knit vntounto vsus by the band of Faith, and therefore ought to be more deare vntounto vsus, then all others. True it is, all Strangers are to be warned and admoniſhed for their part, that they abuſe not that name and priuiledge. If a man hauehave a priuiledge and protection from a Prince, and then abuſe both himſelfe and it, ſo that vnderunder the colour of that benefit and honor done vntounto him, he commit ſome outrage and wicked Act, ſhall he not be worthy of double punniſhment? It falleth out ſometimes, that a great number will ſay, they are driuen out of their Countrey for their conſcience, yet they ſhew a corrupt conſcience, defile the Church with their diſſolute life, & giuegive occaſion to vnbeleeuers, to blaſpheme the purity of doctrine, and to hauehave their mouthes wide open againſt the profeſſors of it. Notwithſtanding, we muſt take heed, that for the offence of ſome, we do not reiect thoſe that are Gods ſtrangers, that we do not leaue them helpleſſe, but ſuccour them as God hath inabled vsus. They are among vsus, to try our beneuolence and charity. If we ſhew mercy to them, though they be not able to requite it, yet God is both able and willing to recompence our workes of mercy.

p. 444Vſe 3.Thirdly, it is our duty to take the opportunity offered vntounto vsus of God; nay, it is required of vsus to ſeeke the opportunity to expreſſe our obedience to God, and our louelove to his people, in doing all good to ſuch as ſtand in neede. The practiſe hereof we ſee in Abraham, llGene. 18, 1.Gen 18:1who ſate at his Tent doore, to inuite ſuch as he ſaw paſſing by, and had neede of the fruites of mercy to bee ſhewed vntounto them. So Lot his Nephew, who had beene brought vp in his houſe, and had learned of him to expreſſe the duties of Charity; mmGene, 19, 1.ſate at the Gate of Sodome (into the which ſtrangers did enter) to call them to his Houſe, to refreſh them with meate, and to defend them from iniuries, to which otherwiſe they lay open aboue all other. This reprooueth thoſe that grudge and are greeued when any occaſion falleth out, that they are tryed what affection and compaſſion they beare vntounto them. We ſee this euidentlie in Naball, toward nn1 Sam. 25, 141 Sam 25:14Dauid and his men: for when hee was intreated by the Meſſengers that were ſent vntounto him, to giuegive whatſoeuer came to his hand; he railed at them, and ſent them away empty; he was lauiſh of his tongue, but ſparing of his purſſe; they had words, but they had nothing but wordes. It was otherwiſe with Abraham: when he ſaw men come toward him, hee ranne to meete them, he bowed himſelfe vntounto them, he intreated them to receiue the meanes of refreſhing themſelues at his handes, he preſſed vppon them very earneſtly, that they ſhould not deny him. To this purpoſe we heard out of the Apoſtle Peter, That we ſhould be harborous without grudging. We muſt therefore, not onelyonly doe good to Strangers, but doe good cheerefullie, and with a ready minde, without murmuring and repining at the occaſion offered vntounto vsus. We now dwell in our owne Countrey, and among our Kindred; we reſt quietly in our Houſes, and in our Beddes; wee liue in peace and quietneſſe; but we know not what daies may ſhine vppon vsus, and what times may come ouer our heads. We that now hate and abhorre ſtrangers in our owne Land, it may happen, that our ſelues may be Strangers in a Land that is not our owne. Moſes, exhorting the people of Iſraell to be mercifull toward ſuch, as aboue all others ſtand in neede of mercy; to wit, Strangers, Widdowes, and fatherloſſe Children; maketh this as a reaſon vntounto them; LoueLove the Stranger, for ye were Strangers in the Land of Aegipt. And albeit this reaſon doe not hold in many of vsus, neyther can be perſwaded to deale kindly with Strangers, becauſe we hauehave beene already Strangers: yet this Argument may be alleadged vntounto vsus, to be carefull to louelove Straungers, becauſe we our ſelues may be ſtrangers in another Land. For we know not where we ſhall end our daies, or in what manner, any more then when wee ſhall dye, which all of vsus know to be vncertaine. If then we be hard-harted vntounto others, we muſt not looke to finde others pittifull to our ſelues. It is Gods will, that we ſhould be Strangers in this World; as appeareth by the example and confeſsion of the faithfull. Heb. 11. 9. 10, 13. By Faith Abraham abode in the Land of Promiſe, as in a ſtrange Countrey, as one that dwelt in Tents with Iſaac and Iacob, Heires with him of the ſame Promiſe: for he looked for a Cittie hauing a Foundation, whoſe bulder and maker is GOD. Thus did all the godly caſt vp their accounts, and confeſſed that they were Strangers and Pilgrims on the Earth; yea, we are his Children vponupon other condition. The Lord is in Heauen, and we liue vponupon the earth, yet he commeth downe vntounto vsus, and gouerneth vsus; he ſheweth that he hath not forgotten vsus, but giueth vsus an example what pitty we ought to hauehave of them that fly vntounto vsus, as poore ſheepe that are ſcattered by rauenous Wolues; we ſhould deale with them, as we would hauehave the Lord deale with vsus, and ſhew that mercy that we expect of him.

True it is, the Apoſtle noteth it among the properties required of the Paſtour and Miniſter, oo1 Tim. 3, 2. Tit. 1, 8.1 Tim 3:2Titus 1:8That hee ſhould be giuen to Hospitality: but he meant it alſo in generall, to all the faithfull; howbeit the Miniſters muſt ſhewe p. 445them the way, and hold out the Candle to giuegive them light. For his purpoſe is not to binde the Miniſters onelyonly to beware of intemperancy, to fly Couetouſneſſe, to auoyde Pride: and on the other ſide, to moue them onelyonly to be iuſt, ſober, curteous, chaſt, and harborous; in the meane ſeaſon, leauing all others to doe what they would, and liue as they lift. ppReaſons why generall duties are appropriated to the Miniſter.But the Apoſtle ſingleth them out by themſelues, and chargeth theſe duties vponupon them: firſt, becauſe the word of God ſhould not be euill ſpoken off by the enemies, beholding ſuch ſcandals and faults to be in them. Secondly, to the end they ſhould approoue their Doctrine by their good life, and ratifie it to the conſciences of all that heare it, and ſo make it better welcome to them, and them more willing to embrace it. Thirdly, that the people ſhould follow them, and frame their liues according to thoſe vertues and graces which they ſee in their Shepheards. And by the way let vsus note, that if chiefely among others, the Miniſter muſt be harborous, and it be a vertue that commendeth him to the Church to be giuen to Hoſpitality, then the meanes ſhould bee cheerefully and plentifully affoorded vntounto him, that he may be fitted and inabled to performe it. This duty indeed is looked for from him, and he lyeth open to obloquy and reproach when he doth not diſcharge it; and yet in the meane ſeaſon, his preſent abilitie, or rather diſabilitie and inſufficiency, is not conſidered; yea, the means eyther are denied vntounto him, or with great grudging & much leſſening, yeelded vntounto him, contrarie to the precept of the Apoſtle; qqGal. 6, 6.Gal 6:6Let him that is taught in the word, make him that hath taught him partaker of all his goods. To conclude this point, let vsus learne to reioyce when we can do good to the diſtreſſed Saints, that offer themſelues as obiects of our compaſſion; and bee glad that God hath inabled vsus to helpe them; Remembring, that it is rrActs 20, 35.Acts 20:35a more bleſſed thing to giuegive, then to receiue. We ſaw before how God plagued the Sodomites and the men of Gibeah, for their ſauageneſſe and cruelty toward the ſtrangers that came to lodge among them. God oftentimes bleſſeth thoſe places and perſons, where, and by whom they are entertained: as on the other ſide, many iudgements and punniſhments fall from Heauen vponupon their heads, that are curriſh and vnkind vntounto them.

Vſe 4.Laſtly, it is a great comfort and peace to a mans conſcience, that God will in his Son Chriſt regard him▪ when with a ſingle heart he hath beene carefull to teſtifie his louelove toward diſtreſſed Strangers for the truths ſake. Let vsus reioyce in this conſolation, that we ſhall be aſſured that God wil pitty vsus, when we hauehave thus pittied others. This perſwaſion we ſee in Nehemiah, who reſteth himſelfe vponupon it, and raiſeth comfort of obtaining from it, Nehe. 5. 19. Remember me, ô Lord, in goodneſſe, according to all that I hauehave done for this people. The like appeareth in Obadiah, 1. King. 18. 13. who beeing in diſtreſſe and feare of his life, ſaid to Eliah, Was it not told my Lord what I did, when Iezabell ſlew the Prophets of the Lord? how I hid an hundred men of the Lords Prophets, by fifties in a Caue, and fed them with Bread and Water? Theſe men we ſee, found great comfort to their owne Soules in the practiſe of this duty. If the ſame fruit of Faith, and teſtimony of louelove be found in vsus, we ſhall not be left comfortleſſe, when we deſire comfort of God. Nay, if this entertainement of the Saints, whom the profeſſion of the faith in time of trouble, hath made Strangers, be among vsus, and doe abound, it will make vsus that we ſhall be neyther idle, nor vnfruitfull, in the acknowledging of our Lord Ieſus Chriſt. And that we may yet hauehave farther comfort and encouragement heerein, we muſt vnderſtand, that whatſoeuer comfort and compaſſion we ſhew to the Seruants of God, that are harbourleſſe and ſuccourleſſe, the Lord Ieſus doth account it as done vntounto himſelfe. For Chriſt is oftentimes left without help and harbour in his poore members: and in them he wandreth vp and downe from place to place, to ſeeke releefe.

Thus he ſhall ſay in the end of the World; ſſMat. 25, 35, 40.Matt 25:35Matt 25:40I was a Stranger, and ye tooke p. 446me in vntounto you: I was naked, and ye cloathed me: I was in Priſon, and ye came vntounto mee: for verily I ſay vntounto you, inaſmuch as yee hauehave done it vntounto one of the leaſt of theſe my Brethren, ye hauehave done it to me. Let this comfort and refreſh vsus; let this encourage vsus to louelove Strangers, and to performe all duties of louelove toward them, conſidering that Chriſt Ieſus will aboundantly reward our well-doing, and accept it farre aboue the worthineſſe of the work, albeit it be ſhewed to the pooreſt and ſimpleſt ſoul that belongs to his Body. On the other ſide, this ſerueth as a great terrour to thoſe that are without naturall affection, and ſpirituall compaſſion, to conſider wiſely of the poore Strangers, to whom Chriſt ſhall ſay; I was a Stranger, and ye tooke mee not in vntounto you; ſicke and in Priſon, and ye viſited me not; for verily I ſay vntounto you, in aſmuch as ye did it not to one of the least of theſe, ye did it not to me. This ſerueth to encreaſe their ſinne, and to make the iudgements of God to enter into their bones, conſidering that they hauehave not to doe onelyonly with men, but with Chriſt: and the contempt is offered not onelyonly to a baſe ſtranger, but to our bleſſed Sauiour.

He that ſtriketh and woundeth the hand, or the foote, maketh paine and greefe to ariſe in the head; inaſmuch as one part is touched with a ſympathy of the others miſery. The faithfull are all the members of Chriſtes body, whereof he is the head: if then any of them be afflicted, hee ſuffereth with them; he is greeued for them; he is hurt through them. Let all the enemies of the godly therefore take heede vntounto themſelues, leaſt they kicke againſt the truth of God, and hurt the leaſt of the profeſſors thereof, conſidering that he that toucheth them, toucheth the apple of his eye; yea, toucheth and pierceth Chriſt himſelfe, of whom wee may truely ſay; xxMath. 21, 44Matt 21:44Whoſoeuer ſhall fall on this ſtone, he ſhall be broken: but on whomſoeuer it ſhall fall, it will cruſh him in peeces. Who is it that dareth breake out into this blaſphemy, to profeſſe that he wiſheth to wound Chriſt, to reproach him, to defie him, to turne him out of doores, to ſuffer him to perriſh, and to ſhut vp their compaſſion frō him? But whiles we are aſhamed of our poore Brethren, we are aſhamed of Chriſt; whiles we deny to ſtretch forth our handes to help them, we paſſe by Chriſt, and looke awry or a ſquint vponupon him. Would we hauehave the Lord of life and glory deale with vsus, as we deale with them, and behaue our ſelues toward them? We liue, if not in the perſecution, yet in the neceſsity of the Church and Children of God: we cannot but ſee many want. If the enemies of the Goſpell hate them for the truths ſake, ſhall not we louelove them for the truths ſake? If we deſire to finde comfort in the great day of the Lorde, let vsus now ſhew comfort as God hath bleſſed and inabled vsus, according to our abilitie. Hee will neuer bee wanting to them, that conſider wiſelie of the wants of them that feare him. If wee doe not deny our comfort to them, he will neuer deny to miniſter comfort to vsus in time of neede. But if our harts be hardned, and our hands full of crueltie, we deceiue our ſelues if we looke for any comfort at the handes of God. The Rich man and Miſer, that had Lazarus at his Gates. yyLuke 16, 19, 21, 24.Luke 16:19Luke 16:21Luke 16:24Clad himſelfe in Purple, and fared deliciouſly eueryevery day, yet ſhutting his eyes from beholding the miſery, and ſtopping his eares from hearing the cry of the poore; himſelfe was caſt into torments, and cryed with a great cry and a bitter, and was not heard nor regarded. Then his ſumptuous fare could not refreſh him; then his gorgeous apparrall could not comfort him; then his reſort and retinue could not reuiue him, but he continued in endleſſe, and remideleſſe tortures and tormentes. If wee follow his example, let vsus feare his ende; and if wee practiſe his ſinne, we muſt looke to feele his puniſhment. If we behold the troubles of the Miniſters and Profeſſours of the Goſpell, driuen out of houſe and home, and caſt out of Land and Liuing, and we cannot affoord them a good word, nor giuegive them any thing to ſupply their wants when God hath p. 447giuen vntounto vsus this worldes good, wee our ſelues ſhall cry and not be heard. We ſhall all ſtand in need of the merciemercy of God. If we were rich & noble, if were Kings and Princes, if we hauehave had thouſandes that hauehave required and receiued mercy from vsus, yet a time ſhall come, when we ſhall ſtande at the Iudgement ſeate of the Almighty, and call for mercy at his hands. The Lord in that day ſhall recompence vsus according to our workes. HaueHave we delighted in the deeds of mercy, and ſhewed pitty to the poore wandering Saints? Let vsus be of good comfort, wee ſhall not finde God a ſeuere Iudge, but a mercifull Father and Sauiour vntounto vsus; we ſhall receiue the fruite of our Labours in due time, gather as we hauehave ſcattered, and reape as we hauehave ſowed. On the other ſide, hauehave we ſeene the Saintes of God ſicke, and not viſited them? Strangers, and not harboured them? Hungry, and not fed them? We ſhall hang downe our heads in that day, when we would giuegive all the world for one drop or dram of mercy to come neere vsus, zzIames 2, 13.Jas 2:13For there ſhall be condemnation mercileſſe to him that ſheweth not MercieMercy, and MercieMercy reioyſeth against Iudgement.

Let vsus conſider theſe things whiles we hauehave time. It was too late for the Rich man, when once he was in Hell, to cry vntounto Abraham to hauehave merciemercy on him, and to Send Lazarus, that he might dip the tip of his Finger in Water, and coole his Tongue tormented in that flame: but in his life time, hee had ſhewed no merciemercy, hee had denied the Crummes that fell from his Table; and therefore now no merciemercy is ſhewed to him, all comfort is denied vntounto him. Thus ſhall it bee with all that are enemies to the diſtreſſed Saintes, that are conſtrained to wander without any certaine dwelling, as poore ſtraungers, from place to place to ſaue their liues, with loſſe of their Liuings: God ſhall meaſure out to them, as they hauehave meaſured to others, then ſhal they condemne their folly that is paſt, and repent of their Crueltie, when it is too late.

[For I hope through your Prayers, I ſhall be beſtowed vponupon you.] Heere the Reaſon is rendred, wherefore the Apoſtle requireth Philemon to prepare to entertaine him comming as a Stranger vntounto him; becauſe hee was in hope that their prayers ſhould preuaile with God for his deliueraunce out of priſon. It was the duty of the Church, to make prayer and ſupplication to God inceſſantly for him, to ſee if he would be intreated to releaſe him out of priſon, and to deliuer him from the mouth of the Lyon. Touching the effect of them, the Apoſtle declareth that they were not powred out in vaine, but it ſhould vndoubtedly come to paſſe, that God being ſtirred vp by the prayers and deſires of the faithfull, would graciouſly heare them, & ſpeedily procure his ſafety and freedome. Doctrine 2. The prayers of the faithfull are auaileable for themſelues & others, both to obtaine bleſſings, and to remooue iudgements.From hence wee learne, that the prayers of the faithfull made to God, are very auayleable and effectuall. The ſupplications of the Godly, that come from a faithfull heart, and proceed from lips vnfaigned, are not ydle and vnfruitfull, but of great power and force with God, as well to obtaine the bleſſings which they want, as to remooue ſuch plagues and iudgements as are heauy vponupon them.

The Teſtimonies that might be brought to proue this point, are infinite. The prayers of Abraham aaGe. 20. & 18.preuailed to heale Abimelech and his ſeruants. The prayers of Abraham ſhould hauehave preuailed, if ten righteous perſons had bin found in Sodome. The courſe of the Sunne and Moone were ſtayed bbIoſhua 10.Josh 10by the prayer of Ioſhua, till he was reuenged of his enemies. Iſaac prayed for ccGen. 25, 21.Gen 25:21his wife, becauſe ſhe was barren, vntounto the Lord, and the Lord was entreated of him, and Rebekah his wife conceiued: ſo that ſhe became fruitfull▪ and had two ſonnes giuen vntounto her, of whom came two Nations. Eliah by prayer obtained Raine, which had bin dd1 Kings 17. Iames 5.1 Kgs 17Jas 5with-held from the earth three yeares, and ſixe moneths. So did Hezekiah the continuance of his life for fifteene yeares. The Church by prayer eeActs 12. 1, 2Acts 12:1Acts 12:2obtained the deliuerance of Peter out of priſon, when as p. 448he ſhould hauehave bin brought foorth to the place of execution, and ſlaine as Iames was. This is that which the Apoſtle Iohn ſetteth downe, Iohn 5, 14, 15. This is that aſſurance that wee hauehave in him, that if we aske any thing according to his will, he heareth vsus; and if we know that he heareth vsus, whatſoeuer wee aske, we know that we hauehave the petitions that we hauehave deſired of him. Theſe conſents of holy Scripture teach vsus, that the prayers of the faithful are the means and Inſtruments appointed of God to obtaine his bleſſings for vsus, and to remoue his iudgements farre from vsus and others.

Reaſon 1.And as the examples are many that might be alledged, ſo the reaſons are many that might be produced to ſettle this truth in our hearts. Firſt of all, our Prayers do delight the Lord exceedingly, he loueth to heare our voyce, as the Father doth to heare his Childe. True it is, the grace of Praier is his owne guift; yet he ſmelleth the ſauour of it as ſweet Incenſe, he heareth the Harmony of it as pleaſant Muſicke, he accepteth the odour of it, as a burnt Offering. Heereunto commeth the commendation that Chriſt giueth to the Church, Cant. 2, 14. Shew me thy ſight, let me heare thy voice: for thy voice is ſweet, and thy ſight is c…mely. To this purpoſe the Prophet ſaith, Pſ. 141, 2. Let my Prayer be directed in thy ſight as Incenſe, and the lifting vp of mine hands as the euening Sacrifice. All the faithfull are to him as the ſweet ſingers of Iſraell, he taketh pleaſure to heare them, as we doe to heare the beſt Conſort that is among men.

Reaſon 2Secondly, true Prayers are of ſuch ſtrength, that they do after a ſort force the Lord, and conſtraine him to yeeld himſelfe as ouercom and vanquiſhed, inaſmuch as it pleaſeth him by this meanes to be conquered. They are as mighty weapons, whereby all Chriſtians ſhew themſelues valiant Champions, not onelyonly to defeat their enemies, but to preuaile with God. It is noted, that Iacob ggGen. 32, 24Gen 32:24wraſtled with God in the forme of man, and hee could not preuaile againſt Iacob: for as God aſſailed and aſſaulted him with the one hand, ſo he vpheld and ſtrengthned him with the other. He had power with God, as it were to ouercom and to …arry away the praiſe of the victory. Thus ſhall it be with all the godly (who are true Iſralites) that are feruent in faithfull prayer, none ſhall be able to ſtand againſt them, God will yeelde himſelfe vntounto them, as it is ſaid, he could not preuaile againſt Iacob. The like we ſee in Moſes, Exod. 32, 9, 10. to whom the Lord ſaid, hhEx. 32, 9, 10.Exod 32:9Exod 32:10I hauehave ſeene this people, it is a ſtiffe-necked people: Now therefore, let mee alone, that my wrath may wax hot against them, for I wil conſume them, but I will make of thee a mightie people. As if he ſhould hauehave ſaid, thy prayers bind me hand and foot, and after a ſort take me priſoner, ſo that I am not at mine own liberty: thou ouer-ruleſt me, and ouer-maiſtereſt me by thy prayers. Hence it is, that the Prophet ſaith, iiPſal. 106, 23Ps 106:23He minded to deſtroy them, had not Moſes his ſeruant ſtoode in the breach before him, to turne away his wrath, leaſt he ſhould deſtroy them. And the Apoſtle rehearſing the Chriſtian mans armour of proofe, & weapons of defence, kkEpheſ. 6, 18.Eph 6:18nameth the Prayers and ſupplications of the Saints, which are not the leaſt part of that Harneſſe.

Reaſon 3.Thirdly, his promiſe goeth with our prayers, he cannot deny the wordes of his owne mouth, nor fruſtrate that which once he hath ſpoken. It is that which the Prophet mentioneth, Pſal. 50, 15. Call vponupon me in the day of trouble, ſo will I deliuer thee, and thou ſhalt glorifie me. Heere we hauehave a Commaundement to call on God; we hauehave a promiſe & aſſurance to be heard: we muſt performe the condition, to glorifie him that hath heard vsus. To diſobey the Commandement, is horrible Rebellion; to diſtruſt the promiſe, is monſtrous Infidelity; to refuſe the condition, is vile ingratitude and vnthankfulneſſe. This promiſe is alſo laid before vsus by Chriſt himſelfe. Math. 7, 7, 8. Aske, and it ſhall be giuen you; ſeeke, and ye ſhall finde; knocke, and it ſhall bee opened vntounto you; for whoſoeuer asketh, receiueth; and he that ſeeketh, findeth; & to him p. 449that knocketh, it ſhall be opened. This promiſe of God is the ſhield of the faithfull, it giueth them comfort and boldneſſe in asking, and confidence and aſſurance in obtaining. If we had no promiſe, there could ariſe in our hearts nothing but fearing and doubting; nothing but terror and diſcoragement. So then, whether we conſider, that the prayers of the people of God are as pleaſant Muſicke to delight him, or as a ſtrong weapon to enforce him, or as a ſure building ſetled vponupon the Rock of his promiſe, we may ſafely conclude, that they are very auaileable to helpe vsus and others, when as they proceede from an humble and faithfull heart, which giueth life and quickening vntounto them.

Vſe 1Let vsus ſee the Vſes that naturally ariſe from hence. Firſt, it teacheth vsus, that if prayer be ſo auaileable, we ought to learne what prayer is. Manie there are, that know the Commandement of God, that he requireth this duty at their hands; they ſee what they ſhould doe, who yet are altogether ignorant in the right manner of the doing of it. They come to this worke as to an ordinary matter, they performe it of cuſtome, they make it a Lippe-labour, they come without feeling of the Maieſty of God, or their owne wants. We muſt therefore vnderſtand, that to pray, is to put vp our requeſts to God, according to his will, from a contrite heart in the name of Chriſt Ieſus, with aſſurance to be heard.

The firſt thing required in Prayer.In which deſcription of Prayer, there is offered to our conſiderations, theſe fiue thinges: Firſt, that it is a putting vp, and powring out of our requeſts to God: For kkRom. 10, 14Rom 10:14how ſhall we call vponupon him in whom wee doe not beleeue? And as he only is to be beleeued in, ſo he onelyonly knoweth our conditions, & heareth our cries, and ſeeth our neceſſities. It is therefore our dutie to ſeeke vntounto him in our miſery, and to make him a Tower of refuge to reſort vntounto. This the Prophet Eſay teacheth, Chap. 17, 7. At that day ſhall a man looke to his Maker, and his eyes ſhall looke to the holy one of Iſraell. Wee muſt acknowledge, that it is not left in our owne choiſe to pray, or not to pray; we hauehave an expreſſe Commandement, After this manner pray ye. And againe, Pray continually. Let them therefore bee aſhamed, that make no care or Conſcience to pray, and ſuch as cannot pray at all. Theſe two may well be ioyned together, and are brethren in euill, and Companions in wickedneſſe. For Prayer is a guift beſtowed vppon all the faithful, in ſome meaſure. Some hauehave this bleſſed grace in a greater degree, and ſome in a leſſe; but al are indued with it in ſome ſort, none do wholly want it, that want not the ſpirit. Hence it is, that we read of the llZach. 12, 10.Zech 12:10Spirit of ſupplications. Dauid and Daniell were often in the practiſe of this duty, and fayled not three times a day to humble themſelues in the preſence of God. There is no man ſo ſimple and ſottiſh, but knoweth how to aske a benefit when he wanteth it: he can aske for bread, when he lacketh it: he can craue drinke, when he is thirſty: he can craue apparrell when we would be cloathed. We ſee the practiſe of this in little Children, they are quickly brought to do this: and yet I feare mee, the greateſt part of men, neither deſire, nor know how to deſire any thing at the hands of God, who is a liberall rewarder of all that come vntounto him, and call vponupon him. They can begge of men, but they hauehave no knowledge to put vp any ſupplication to God.

If a Prince ſhould ſet out an Edict, and make a Proclamation, that whoſoeuer would come and make humble ſute vntounto him, ſhould hauehave ſuch a faire Lordſhip or rich Manour, there are few that would miſſe it for want of aſking: no man would want words, all men would be eloquent enough, there would be ſuters and ſuppliants great ſtore, that would make their tongues ſerue them ripely and readily for ſuch a purpoſe. Thus it is between God & vsus, he hath publiſhed, that mmIoel 2, 32. Rom. 10, 13.Joel 2:32Rom 10:13Whoſoeuer shall call vponupon the name of the Lorde, shall be ſaued: Let vsus not now be wanting to our ſelues, nor loſe a kingdom p. 450for want of asking. If we aske for grace and glory, we ſhall obtaine. That which we would doe for a temporall poſſeſſion, let vsus not leaue vndone to obtaine an heauenly inheritance; and if we would goe vntounto men, let vsus not neglect or omit to pray vntounto God.

The ſecond thing required in prayer.The ſecond thing to be obſerued in the right inuocation of the name of God, is that it muſt be offered vp according to his word and will. We are not left at our owne liberty, and our voluntary choiſe how we will pray, the manner preſcribed, allowed, and accepted of God, is when it is done according to his owne will. He will be worſhipped according to his owne appointment, and not as we pleaſe. This was taught vsus before, out of the Apoſtle Iohn, Chap. 5, 14. This is the aſſurance that we hauehave in him, that if wee aske any thing according to his will, he heareth vsus. He doth not promiſe, that whatſoeuer we craue, we ſhall receiue; and whatſoeuer we aske, wee ſhall obtaine; but he reſtraineth the promiſe, Whatſoeuer we ſhall aske according to his will.

This therefore, is the right manner of praying, to pray according to his will, that commandeth this duty of vsus. We muſt craue of him ſuch thinges as he alloweth, and not luſt after the things that he hateth and forbiddeth. This being the rule of Prayer (that is ſhortly ſet downe) doth direct vsus in all our ſupplications to ſeeke to know his will, & then to ſubmit our ſelues vntounto it, if we would pray with fruit and profit. We ſee among men this order obſerued, that ſuch as deſire to obtaine the fauor and helpe of other, do frame themſelues wholly vntounto their will. So ought it to be with vsus, if wee woulde hauehave God to reſpect vsus, and heare vsus, we muſt faſhion our ſelues according to his pleaſure, otherwiſe we deceiue our ſelues, if we hope for any bleſsing at his hands. Now the will of God directing our prayers, conſiſteth in three things. Firſt, that our bodies and ſoules be no otherwiſe ſetled, then becommeth thoſe that are to enter talke and communication with God. This the faithfull declared, by lifting vp their handes, by caſting vp the eies, by bowing downe the knees, and ſuch other geſtures, as teſtified the ſequeſtring of all their thoughts from the earth and earthly cogitations, and the bringing of all their mind to the meditation of heauen and heauenly things. Secondly, we hauehave need in prayer, of perſeuerance & continuance. Wee muſt not giuegive ouer, and wax weary. It pleaſeth the Lord oftentimes to defer to heare & to helpe vsus, not that he neglecteth vsus, or forgetteth vsus, or wiſheth our hurt, but to exerciſe our Faith by delaying. Wherefore all raſh preſumption ought to be far from vsus, which dareth to preſcribe vntounto God, either the time, or the maner of our deliuerance, and of granting our requeſts. It is our duty to wait patiently vponupon the Lord, and to refer vntounto him the meanes and maner of helping of vsus. The woman of Canaan nnMath. 15, 22.Matt 15:22is a notable example to teach vsus to continue in prayer, euen then when wee ſeeme to hauehave the repulſe and deniall. The Widdow in the Goſpell is a ooLuke 18, 1, 2Luke 18:1Luke 18:2worthy preſident to this purpoſe, to moue vsus to this perſeuerance, and not to giuegive ouer. Laſtly, we muſt beware, that we aske no more then God giueth vsus leaue to aske in his word. We muſt require thoſe things that are fitting vsus to craue, and beſeeming God to grant. Many men neuer conſider theſe things, but are raſh and heady in their petitions, regarding neither what he in goodneſſe and Iuſtice can giuegive, neither what is profitable for themſelues to receiue. Some craue riches to ſpend in luſt and riot: other wiſh for ſtrength to be reuenged of their enimies, ppRom. 12, 21Rom 12:21whom they ought to receiue with goodneſſe. Others are not aſhamed to ask foule and filthy things, which one would bluſh to aske of a mortal man, which the Heathen qqPerſ. Satyr. 2.themſelues hauehave condemned. Theſe are the cauſes why our prayers are not heard, becauſe we aske amiſſe, and do not ſubmit our willes to his will. Our wils are carnall and corrupt: his will is pure and holy, and the rule of all righteouſneſſe.

p. 451The 3. thing required in prayer.The third point to be obſerued in prayer, is, that it proceed from an humble and contrite heart. If pride do compaſſe vsus as a Chain, and an high conceit of our ſelues poſſeſſe vsus, we are deceiued if we ſuppoſe to obtaine anie thing at the hands of God. A proud Begger is hated of God, and ſcorned of men. There can nothing be ſeene more deformed and deſpiſed, then a poor man that is proud. There is nothing can worſe ſort together, then a proude heart, and a beggers purſe. God euer-more reſiſteth the proud, and giueth grace vntounto the humble and lowly. The Prophet Dauid declareth this Pſal. 51, 16, 17. Thou deſireſt no Sacrifice, though I would giuegive it: thou delightest not in Burnt Offerings. The Sacrifices of God are a contrite spirite, a contrite and a broken heart, O Lord, thou wilt not deſpiſe. We muſt learne therefore truely to feele our owne pouerty and miſery: let vsus conſider that we neede all things that we aske, and ſo ioyne an earneſt and feruent affection and deſire of obtaining. Indeed, wee cannot alwayes hauehave a like feeling, but wee muſt alwayes ſtriue againſt deadneſſe of heart, and dulneſſe of ſpirit▪ Let vsus ſhake off all vaine-glory and pride, and giuegive all the glory to God, as the poore Publican did in the Goſpell. Thus hauehave the faithfull done, rrPſal. 143, 2. Dan. 6, 17. Eſay 64, 5. Ier. 14, 7.Ps 143:2Dan 6:17Isa 64:5Jer 14:7as appeareth in Dauid, Daniell, Eſay, Ieremy. We muſt not bee like the proud Phariſie, ſſLuke 16, 11.Luke 16:11that ſtood vponupon his owne righteouſneſſe, and condemned other of wickedneſſe and prophaneneſſe. Let vsus alſo come with Repentaunce, not onelyonly crauing pardon for ſins paſt, and making an humble Confeſſion of faults preſent, but deſiring grace to be ſtrengthned in time to come.

Laſtly, let not our prayer be a lip-labour for forme and faſhion ſake, but earneſt and feruent. When Saneherib inuaded Iudah, and beſieged the ſtrong Citties, and thought to win them for him-ſelfe, Hezekiah and the Prophet Eſay with him tt2 Chr. 32, 202 Chr 32:20cried to heauen. Thus doth the Prophet Ieremy ſpeake, uuLam. 2, 19.Lam 2:19Ariſe, cry in the night; in the beginning of the Watches, poure out thine heart like water before the face of the Lord lift vp thine hands toward him, &c. Heerunto accordeth the Apoſtle, Rom. 8, 26, 27. The ſpirit helpeth our infirmities, for we know not how to pray as we ought: but the ſpirit it ſelfe maketh requeſt for vsus with ſights, which cannot be expreſſed: but he that ſearcheth the hearts, knoweth what is the meaning of the ſpirit; for he maketh requeſt for the Saints according to the will of God. Thus it appeareth out of the practiſe of the Prophets & Apoſtles, what kinde of prayers God accepteth. True it is, they auaile much, howbeit they muſt be feruent. Cold prayers turne into ſinne, and neuer bring with them any bleſſing. We will ſeeme to drawe neere to God, and to honor him, howbeit it is only with our mouths and lips, which is a vaine woorſhipping of him. We will needs cal vponupon his name, but our prayers freeze betweene our teeth, and are vttered without zeale. Theſe are they that pray, but it is in ſuch ſort, as if they neuer meant to ſpeed. If a Child ſhould craue any thing of his parents in that manner, they would take them-ſelues to bee abuſed.

The fourth thing required in prayer.The 4. thing expreſſed in the former deſcription of praier, is, that it muſt be put vp in the name of Chriſt Ieſus. He is the Mediator of the new Teſtament, he ſtandeth between the wrath of his Father & vsus; he maketh continuall interceſſion for vsus. If then, we would hauehave our prayers accepted, we muſt come in his name, he is the High-prieſt of our profeſſion, he offereth them vp vntounto his Father, who accepteth them not for their woorthineſſe, but for his worthineſſe; not for their merits, but for his merits; as wee ſhall ſhew farther in the Doctrine following. In his Name, did the Fathers come to the Throne of Grace, and preſented their prayers before God, aſſuring themſelues to bee heard for his ſake. This is manifeſt in the prayer that Daniell maketh, Chap. 9. 17. Now therefore (O our God) hear the Prayer of thy ſeruant, and his ſupplications, and cauſe thy face to shine vppon thy Sanctuary that lyeth wast, for the Lords ſake. He acknowledgeth Chriſt Ieſus to be the heire and p. 452Lord of all things, in whom, and through whom God would accept his praiers. This we might farther ſſ1 Sam. 3, 21. 2 Sam. 7, 21.1 Sam 3:212 Sam 7:21ſhew by other examples; yea, it is taught vsus by the mouth of Chriſt himſelfe, ttIohn 16, 23.John 16:23Verily, verily I ſay vntounto you, whatſoeuer ye ſha… aske the Father in my name, he will giuegive it you. As no man can come to the Father, but by him, ſo no man can obtaine any thing but by him. Wee cannot aske in our owne name, uuFerus in Ioh. 16.John 16that is; for our owne merits any thing: we ask and obtaine in the name of Chriſt. By his name we muſt vnderſtand his incarnation, his paſsion, his death, his deſerts, his interceſsion. For, as he that hath Chriſt, hath eternall life, becauſe Chriſt is the way, the trueth, and the life; ſo he that hath Chriſt, obtaineth all things, becauſe he it is alone in whom the Father is well pleaſed. It is therefore a lawfull and laudable cuſtom of the true Church, to conclude and ſhut vp their prayers in the name of Chriſt, declaring thereby, that their truſt and confidence to be heard, ſtandeth not in themſelues, nor in any other then the Mediatour betweene God and them. True it is, the Church of Rome vſeth this form, and endeth in his name, but this is no better then a meere mocking of Chriſt. For, albeit they adde in the cloſing vp of their prayers, Through our Lord Ieſus Christ; yet the ſubſtance of them is full of Idolatry, and the Saints are made Idols, and Chriſt a Mediator to bring vsus to them, which is as foule a diſhonour, as if the eldeſt ſonne, who is heire of al, ſhould be vſed and employed to bring vsus into the fauour of the ſeruant of the houſe. So then, we muſt holde it as a principle of our Faith to direct vsus in our prayers, that they be not made in the name of any creature, but in the name and mediation of Chriſt alone. And heereby is diſcouered a manifeſt fault and palpable error of ignorant people. They powre out many Prayers, and cry out oftentimes, Lord helpe me, Lorde hauehave merciemercy vponupon me, Thus doe theſe poore and ſimple blind ſoules, ruſh vppon the Lord, as it were into the Chamber of preſence, without a guide: they know not the nature of God, that he is as well a moſt fearefull iudge, as a moſt mercifull father: and they are ignoraunt of the Office of the Mediator, in whoſe name they ſhould preſent their prayers to him. Hee that commeth in his owne name, commeth in a wrong name; and he that commeth without Chriſt, departeth without fruite. Hee ſprinkleth our prayers with the ſweete Odours of his merits and mediation, without which, our prayers and our perſons are abhominable.

The fift thing required in Prayer.The fift and laſt thing required in Prayer is, that it muſt be made with aſſurance to be heard. Prayer is to be made in faith, whereby a man muſt hauehave confidence that he ſhall obtaine that which he hath asked. This affiance being wanting, maketh Prayer to bee no prayer. Whoſoeuer doubteth whether God will graunt his requeſts or not, can neuer pray for any thing earneſtly and effectually. This our Sauiour teacheth, Marke 11, 24. Whatſoeuer ye deſire when ye pray, beleeue that ye ſhall hauehave it, and it ſhall bee done vntounto you. None can hauehave this perſwaſion to be heard, none can hauehave this affiance, that God is both willing and able to helpe them, but the faithfull, who hauehave aſſurance that their ſinnes are pardoned, and their perſonnes reconciled vntounto God in Chriſt. Such as ſtand in doubt of this, can neuer beleeue anie other promiſes reuealed in the word, nor be ſure that any of his prayers ſhall bee heard. If any come and make any ſuite or ſupplication vntounto vsus, whom wee know to doubt of our good will and meaning toward vsus, can wee regarde them, or accept of them? So they can by no meanes pleaſe God, that while they are praying, doubt of his good meaning, or Almighty power, and know not how he is affected and diſpoſed toward them. For this cauſe the Apoſtle Iames directing vsus in the right courſe of prayer, commandeth rhat it be made in faith without doubting, Iames 1, 6, 7. Let him aske in Faith, and wauer not: for he that wauereth, is like a waue of the Sea toſſed of the wind, and carried away: neither let that man thinke that he ſhall receiue any thing of the Lord. p. 453It is a great corruption of the fleſh, and ſuch as ſpringeth from the bitter root of Infidelity, to imagine that God doeth not, or will not regarde our prayers, according to that ſaying of the Prophet, Pſal. 10, 13. Wherefore doth the wicked contemne God? He ſaith in his heart, Thou wilt not regard. ObiectionBut heere ſome may Obiect & ſay; How can we hauehave this aſſurance, ſeeing many pray, and yet receiue not; they aske, and obtaine not. The Prophet Dauid complaineth, yyPſal. 22, 2.Ps 22:2O my God, I cry by day, but thou hearest not; and by night, but hauehave no audience. And in another place, zz2 Sam. 12, 142 Sam 12:14He prayed for the life of his child with great earnestneſſe of ſpirit, with great humbleneſſe of mind, with great anguiſh of hart, and yet he obtained not the life of his ſonne that he deſired, for the Child died. Anſwere.I anſwere to this many waies. Firſt, God doth ſometimes deferre to anſwere his ſeruants, to make them cry more earneſtly. We are made of a dull Mettall, we quickly wax weary in prayer; we muſt hauehave ſome means to kindle our zeale. Now, it is a great error in the faithfull, to thinke that GOD deceyueth vsus, becauſe hee delayeth vsus; it is the purpoſe of God to try vsus for the exerciſe of our faith, and the encreaſe of our zeale.

Secondly, men doe ſometimes pray that are prophane, and lye in ſome greeuous ſinne, that is vnrepented of, which is as a thicke cloude ſtanding betweene the Lord and vsus, and as it were ſtopping his eares, that he cannot heare vsus: or as a barre that lyeth in our way, that we cannot poſsibly come into the preſence of God. True Repentance wil ſcatter the Cloud, and remoue the barre that is before vsus; but till ſinne bee forſaken, aaIohn 9, 31.John 9:31our Prayers cannot bee graunted. Many complaine that they are not heard, and murmure that they ſpend their wordes as in the Winde; but they neuer conſider what the cauſe is, and where the fault lyeth, and how it is to bee reformed.

Thirdly, they pray to ſatisfie their luſts, and do not aske ſuch thinges as they ought to deſire, according as the Apoſtle Iames vpbraydeth the Iewes to whom he wrote, bbIames 4, 3.Jas 4:3Ye aske and receiue not, becauſe ye ask amiſſe, that ye might lay the ſame out on your pleaſures. It is not enough to craue good thinges, but we muſt aske them to a good end. If our purpoſe be euill, our Prayers cannot be good, our requeſts cannot be granted.

Fourthly, we muſt pray for earthly things, with condition, ſo farre as they may ſerue to the glory of God, and our owne good: and therefore, we muſt refer our ſelues wholy to his will and pleaſure, as we are taught in the Lords Prayer to ſay; Thy will be done. Spirituall Graces we may aske without exception, but earthly benefits with limitation.

Laſtly, God heareth our prayers two wayes. Firſt, when he granteth that thing which we aske. Thus he heard Iſaac, Moſes, Hezekiah, Iehoſhaphat, & others. Secondly, albeit God do not beſtow vponupon vsus alwaies thoſe lawfull things which we deſire and demand, yet he heareth our prayers, and anſwereth our cries, when he giueth ſome thing proportionable to that we ask: As if we craue earthly bleſſings, he giueth vsus heauenly; and if we craue temporall things, he yeeldeth eternal life; and if, inſtead of deliuerance of vsus out of trouble, he giueth vsus ſtrength and ability to beare trouble, and patience to endure vnderunder the croſſe without murmuring. Thus is Chriſt ſaid to be ccHeb. 5, 7.Heb 5:7heard in that which he feared, albeit he ſuffered death. He prayed that the Cuppe might paſſe from him, yet he was to drinke of it; his Father had decreed it, he had vndertaken it, and we were to be dd2 Cor. 12, 8, 92 Cor 12:82 Cor 12:9redeemed by it. Notwithſtanding, he was heard when God gaue him ſtrength to beare it, and ſent an Angel to comfort him in his Agony, according to that he ſpeaketh, Iohn 11, 41, 42. Father I thank thee, becauſe thou hast heard me, I know that thou hearest me alwayes.

So when Paule felt a pricke in the Fleſh, the Meſſenger of Sathan to buffet him; for this thing hee beſought the Lord thrice, that it might Depart p. 454from him, and he ſaide vntounto him, My Grace is ſufficient for thee, for my power is made perfect through weakneſſe. God did not heare him, and yet hee did heare him. He requeſteth one thing, and God graunteth him another. He craueth freedome from tentation, but he is promiſed a ſupply of grace to be made able to ouercome tentations. Thus it fareth with euerie one of vsus; we muſt conſider what we aske, and how God heareth vsus. Wee muſt not thinke he forgetteth vsus, when he doth not feed our fanſies, and anſwere our expectations: he knoweth what is beſt for vsus, and he will giuegive vsus that which he ſeeth to be beſt for vsus.

Vſe 2Secondly, as this Doctrine ſendeth vsus to ſchoole to learne what true prayer is, ſo it ſerueth to reprooue three ſorts of men. Firſt, ſuch as are growne to this height of prophaneſſe, that they thinke it to bee in vaine to pray vntounto God. The faithfull finde by a bleſſed experience of Gods fauor, that nothing is more profitable vntounto them. They woulde rather leaue any earthly Commoditie, and looſe their liues, then ceaſe to call vppon the Name of God. Wee ſee this in the example of Daniell, Chapter 6. 7, 8. when a Decree was confirmed, ſealed, and publiſhed, according to the Law of the Medes and Perſians, eeDan. 6, 7, 8.Dan 6:7Dan 6:8which altereth not, That whoſoeuer ſhall aske a petition of any God or Man for thirtie daies, ſaue of the King, he ſhould be cast into the Denne of Lyons. It might ſeeme no great matter to forbeare and abſtaine from prayer for ſo ſhort a time, yet when Daniell vnderſtood, that the writing was paſſed and publiſhed, hee went into his houſe, and his window being open in his Chamber toward Ieruſalem, hee kneeled vppon his Knees three times in a day, and prayed and praiſed his God, as hee did afore-time.

It is therefore a Teſtimony of a very prophane and proud heart, not onelyonly not to pray, but to contemne and abhorre it as an vnclean thing, or as a ſuperfluous and needleſſe thing. Thus doeth Iob bring in the vngodlie ſpeaking, who differ but one ſteppe from Atheiſtes, the deareſt and beſt beloued ſonnes of the Deuill, Chapt. 21. ffIob 21, 14, 15.Job 21:14Job 21:15They ſay alſo vntounto GOD; Depart from vsus, for wee deſire not the knowledge of thy wayes: Who is the Almightie, that wee ſhould ſerue him? And what profite should wee hauehave, if wee ſhoulde pray vntounto him? Ah, vile Wretches, whether will your blaſphemous mouthes reach? Will you thus bee at defiance with the moſt high and Omnipotent GOD, and ſet your ſelues againſt Heauen? Whereas wee are ſo oftentimes allured and prouoked to prayer, and hauehave moſt gracious and precious promiſes added, that God will heare vsus? Shall we bidde him battell (as if we were ſtronger then hee) and ſay; If wee crie vntounto him Day and Night, what do we gaine, or what aduantage ſhall growe vntounto vsus? Do not they proſper alike, that neuer hauehave God in their mindes, and they that frequent diligently and daily the houſe of Prayer? Who are more ſubiect to troubles, then ſuch as trouble themſelues with the word of God, and ſtudie to keepe his commandements? Wherefore, whether we pray, or not pray, al is one, all is alike, there is no difference, we looſe our labor, wee receiue no profit. Thus do many ſpeake, thus do ggEccles. 9, 2. Mal. 13, 14.Eccl 9:2mo thinke; the world is full of ſuch vermine and venome. Againſt which moſt wicked imaginations, wee muſt oppoſe the commandement of God willing vsus to pray, the promiſe of mercy, the examples of the faithfull, which hauehave bin heard when they prayed. Secondly, this Doctrine reprooueth ſuch as goe to Saints and Angelles; from the Creator to the Creature, which is a great diſhonour done to God, and a reproach to Chriſt. Were not hee a fooliſh and ſottiſh ſuppliant, that when the Kings ſonne offereth to ſpeake for him to his father, would refuſe to vſe his mediation, and goe to one of his ſeruants to entreat for him? Is it not meete that ſuch a one ſhould be ſaide nay, and depart without his purpoſe? Euen ſo, inaſmuch as the father ſendeth vsus vntounto his ſonne, and the ſonne p. 455calleth vsus to himſelfe, what madneſſe is it to runne as well from the one, as from the other, to go from the ſonne to the Saints; from him that can hear, to them that cannot helpe? Nay, as the Father is depriued of his Honour, and the ſonne robbed of his Office, ſo the Saints themſelues are diſgraced. If a man ſhould ſet any of the Subiectes downe in the Chaire of eſtate, and then bowe downe before him, and giuegive him any of the Royalties of the King, were not this high Treaſon againſt the Prince, and extreame wrong to the Subiect? Thus the caſe ſtandeth betweene vsus, God, and the Saintes. If wee ſhall aduance the Saintes to ſo high a degree, as to pray vntounto them, which is proper vntounto God, and (as it were) the Princes Regality; if they did ſee our impiety, they would bluſh at it, and be aſhamed of it. The Apoſtle Peter would not ſuffer Cornelius hhActs 10, 25.Acts 10:25when he met him, to fall downe at his feet and worſhip him. Paule and Barnabas rent their cloths, iiAct 14, 13, 14Acts 14:13Acts 14:14when they ſaw Iupiters Prieſt bring Bulles with Garlands vntounto the gates of the Citty, to the end they might offer ſacrifice vntounto them. Did they reiect this ſeruice done vntounto them when they liued vponupon the earth, and ſhal we think they doe now affect it, or would now accept of it? Away therefore, with the mediation of the Angels, who know not our hearts, nor hear our prayers. Away with the mediation of the Saints, who beeing now in heauen, are accepted of God, not for themſelues, but for the precious merits of their Sauiour Chriſt. I except not the bleſſed Virgin Mary his Mother, but as once ſhee reioyced in God her Sauiour, ſo now ſhe triumpheth in Chriſt her Redeemer, and is accepted through the deſerts of her ſonne. To conclude this point, let vsus remember the ſaying of the Apoſtle Iohn, kk1 Iohn 2, 1.1 John 2:1If any man ſinne, we hauehave an Aduocate with the Father, Ieſus Christ the righteous, and he is the reconciliation for our ſinnes. Where we ſee, he ioyneth theſe two together, to bee an Aduocate, and to make reconciliation, and appropriateth them both to the perſon of Chriſt. If then, the Saints be our Aduocates, that wee ſhould preſent our prayers vntounto them; they to Chriſt, and Chriſt to God; they muſt alſo make reconciliation for our ſinnes, and appeaſe the wrath of God the father, which is vnpoſſible for them to do, and blaſphemous for vsus to affirme. It is our duty therefore to repair & reſort vntounto God the father through the merits of his ſon Ieſus Chriſt. The Prophet complaineth, llPſal. 20, 7.Ps 20:7That ſome trust in Chariots, & ſome in horſes. So in time of troble, ſome ſeeke to Saints & Angels, mmLeuit. 19, 31 Eſa. 8, 19. & 17 8. & 44, 17, 18Lev 19:31Isa 8:19Isa 17:8Isa 44:17Isa 44:18others flye to Witches & Idols, but we must remember the name of the Lord our God. But of this point we hauehave ſpoken before more at large. Thirdly, it reproueth ſuch as ſee the want of many bleſſings in themſelues and others, & feel great iudgements and publick calamities vponupon themſelues & others, and yet pray not at all to hauehave the one beſtowed, and the other remoued. Theſe are like to brute beaſts, that rore & cry out for their prey when they want meat, but they neuer conſider from whence they receiue it; and as the ſwine that eat the Maſt in the woods, but neuer look vp to the tree from whence it falleth: or as the dog that biteth the ſtone that is caſt at him, but looks not to the hand that threw it. So do theſe men; they can mourne and murmure when they ſuſtaine any loſſe, feele any plague, or finde any want; but they hauehave no knowledge to ſearch out the cauſe or the meanes how Gods bleſſings ſhould be obtained, or his iudgements be preuented. Hence it is, that the Prophets complaine of this ſenceleſneſſe and want of feeling of Gods merciemercy, and our owne miſery, as we ſee in Ezekiell, and in other places, nnEzek. 22, 30. Eſay 59, 16. & 63, 5.Ezek 22:30Isa 59:16Isa 63:5I ſought for a Man among them, that ſhould not make vp the hedge, and stand in the gappe before the Land, that I ſhould not destroy it, but I found none. It is a vaine thing for a Phyſician to know the Diſeaſe, and not to apply the Remedie; ſo likewiſe is it a great folly for vsus to knowe our owne wantes, and yet to want Wiſedome to take a right courſe to redreſſe the ſame. What deadneſſe of heart hath entred into vsus, that we hauehave forgotten the commandements of God, and p. 456cannot remember the examples of his ſeruantes that hauehave obtained great things at his hands, and cannot be encouraged by his manifolde and mercifull promiſes that he hath made vntounto vsus? Let vsus then bee prouoked to this dutie, and not be wanting vntounto our ſelues, but reſpect our owne good and benefit in ſeeking vntounto the Lord daily, in calling vponupon him earely and late. The ſeruants of Naaman reproue him, in that being commanded an eaſie and ready way to be cured and clenſed of his Leproſie, yet hee hung backe, and would not vſe the remedy, oo2 King. 5, 13.2 Kgs 5:13If the Prophet (ſay they to their Maiſter) hadde commanded thee a greater thing, wouldeſt thou not hauehave done it? How much rather then, when he ſaith to thee, waſh, and be cleane? So may it be ſaid to vsus, to ſhake off our drowſineſſe, and to worke forwardneſſe in vsus to practiſe this duty, If the Lord in our preſent wants ſhould require at our hands any hard and difficult thing, ought wee not to obey him, and to performe his Commandement? How much more then, when hee reſpecteth our weakeneſſe, and ſaith onelyonly; Aske, and you ſhall hauehave; ſeeke, and ye ſhall finde; knocke, and it ſhall be opened vntounto you. We ſhall not need now to ſay in our owne hearts, Who ſhall aſcend into Heauen, or deſcend into the deepe, to bring his bleſſings vntounto vsus from thence. The remedie is at hand, the meanes are neere euen in our mouth, and in our heart; this is the prayer of faith, which auaileth much if it be feruent. It teacheth vsus the way to the Lords treaſures, & to put our hand into his Cofers, to take ſuch benefits as we want, and to put vp the arrowes of his wrath into his quiuer, which he hath drawn againſt vsus, to ſhoot at vsus.

Vſe 3.Thirdly, from hence ariſeth great comfort to all the faithfull that call vponupon the name of God. For, are the prayers of good men auayleable for our good? Do they procure bleſſinges, and ſtay iudgements? Then hauehave wee great cauſe to reioyce, and matter of great ioy offered vntounto vsus in the diligent practiſe of this duty. We are aſſured, that the Lord will not defraud & deceiue vsus, but giuegive vsus thoſe things that we deſire, and he knoweth what we want. Is our Faith weake? He will ſtrengthen vsus. Are we ignorant? He wil enſtruct vsus. Doe we want the Graces of his ſpirit? He will ſupply them. Is our LoueLove cold? He will quicken it. Is our Repentance vnperfect? Hee will perfect it. On the other ſide, are his Iudgements among vsus? He will remooue them. Are we in diſtreſſe? He will hauehave merciemercy vppon vsus. Doe our ſinnes trouble vsus? He will diſcharge vsus. Are we in ſickneſſe? He wil reſtore vsus. ppIames 5, 13, 14.Jas 5:13Jas 5:14Are we in any miſery? He will deliuer vsus. If the conſideration of this gracious dealing of God, and the performance of his precious promiſes, doe not put life into our dead hearts, and aſſure comfort to our feeble ſpirits, and raiſe vsus vp when we are caſt downe: what weapon can be of ſufficient force to pierce our hearts, and to driue vsus to the Conſcionable practiſe of this duty? If we had not a bleſſed experience of Gods goodneſſe towards vsus, wee ſhould hauehave the leſſe ſinne to doubt thereof. But ſeeing there is no faithfull Man or Woman, who hath not found the Lord readie to heare him in time of his need, and that we are compaſſed about with ſo great a Cloude of witneſſes, let vsus comfort our ſelues, and one another in theſe things, and bee ſtirred vp to call vponupon his name.

Vſe 4Laſtly, are the Prayers of the faithfull profitable to all things, and auaileable to make vsus partakers of Gods bleſſinges, and to ſtoppe the courſe of his Iudgements? Then we muſt remember that it is our dutie to praiſe his name when hee hath heard our prayers, and graunted our requeſtes, either for our ſelues, or our brethren. It is a note of an vnthankefull heart, to obtaine a benefit, and not to acknowledge it; to receiue a guift, and not to praiſe and commend the giuer. This is it which the Apoſtle teacheth, 2. Cor. 1, 9, 10, 11. ſpeaking of the afflictions which came vponupon him in Aſia, whereby hee was preſſed out of meaſure, paſſing ſtrength, ſo that he doubted altogether, euen of life, We receiued the ſentence of death in our ſelues, becauſe p. 457wee ſhould not trust in our ſelues, but in God which raiſeth the dead, who deliuered vsus from ſo great a death, and doth deliuer vsus; in whom we trust, that yet heereafter he will deliuer vsus, ſo that yee labour together in Prayer for vsus, that for the guift bestowed vponupon vsus for many, thankes may bee giuen by manie perſons for vsus. In which words he declareth, that as he had experience in the time paſt, of the mercy of God, in the deliuerance which was giuen vntounto him: ſo he hopeth of the like aſſiſtance of his ſpirit, if that the Corinthians would be mindfull of him in their prayers. Where we ſee, he aſcribeth much to their Prayers, and yet, ſo much, as that he would hauehave the glory of his deliuerance to be giuen onelyonly to God, and thankes to be rendered vntounto him. A point worthy to be conſidered of vsus, and a duty needfull to bee performed by vsus. As he hath promiſed, and we hauehave prayed: ſo when he hath payed, hee is to be praiſed. Praiſe is comely, and well becommeth the Saintes of God, the want whereof, taketh away the comfort and ſweete fruite of his bleſſinges from vsus. It is a great offence to be vnthankefull vntounto men, but farre greater to God, in whom we liue, and moue, and hauehave our being. Wherfore, whenſoeuer we hauehave opened our mouthes vntounto God, let vsus returne the Calues of our lips vntounto him, and neuer ſhew our ſelues more ready to ask, then we are willing to praiſe and magnifie the Lord, who hath granted that which wee hauehave asked. And heereby we may try our ſelues, whether we be truly thankfull vntounto him, or not.

[I ſhall be freely giuen (or bestowed) vponupon you.] The Apoſtle in this place, vſeth a word deriued from grace, ſo that it ſignifieth to be giuen by Grace. Thus the rrforeign.word is taken in ſundry places of the Scripture, as Rom. 8. If hee hauehave giuen vsus his owne ſonne, how ſhould he not with him ſſRom. 8, 32. 1 Cor. 2. 12. Gal. 3. 18.Rom 8:321 Cor 2:12Gal 3:18giuegive vsus all things elſe. And 1 Cor. 2. We hauehave receiued the ſpirit which is of God, that wee might knowe the thinges that are giuen to vsus of God. So likewiſe, Galath. 3. God gaue the inheritance to Abraham by promiſe. The meaning of the Apoſtle is thus much in effect; the Prayers of the Saintes ſhall preuaile with God, and beeing offered vp for my deliuerance, ſhall not returne to them without comfort, nor aſcend to him without effect, nor concerne mee without effect. Notwithſtanding, albeit they ſhall not goe emptie away, but hauehave their full force and power, yet it is to bee acknowledged and Learned, that they ſo obtaine, as that my deliuerance is to bee wrought out by the free guift of his Grace, not by the merit and deſert of your prayers.

Doctrine 3. The guifts of God beſtowed vponupon his ſeruants, come from his free grace, not frō our deſerts.From hence wee learne, that the guifts of God beſtowed vppon his Seruants, come from his free grace, not from our deſerts; from his merciemercy, not from our merites: from his Goodneſſe, not from our Worthineſſe. This is ſet downe in the ſecond Commaundement of the Lawe, Exodus 20, 6. where the Lorde promiſeth eternall life vntounto the Keepers of the Commandements, yet they muſt not looke to obtaine it as a due deſert, For hee will ſhew MercieMercy vntounto thouſandes to them that louelove him, and keepe his Commaundements. Faith is an excellent guift, and a notable meanes to bring vsus to eternall life, ttIohn 3, 36.John 3:36For he that beleeueth in the Sonne hath eternall life, and hee that obeyeth not the Sonne, ſhall not ſee life, but the wrath of GOD abydeth on him.

We ſee then, the neceſſitie of hauing a liuely Faith, becauſe to beleeue in Chriſt, bringeth with it eternall life: yet it is not for the merite of our Faith, but for the MercieMercy of God, and the Merit of Chriſt apprehended by Faith, uuRom. 6, 23.Rom 6:23inaſmuch as Eternall life is the free guift of God. The like we may ſay of Prayer, we hauehave a comfortable promiſe, that if we aske, we ſhall receiue; if we ſeeke, we ſhal finde; not becauſe our Prayers do deſerue acceptation: and therefore, when Daniell prayed vntounto God, he confeſſeth that xxDan. 9, 7, 8, 9Dan 9:7Dan 9:8Dan 9:9righteouſneſſe belongeth vntounto the Lord, but vntounto vsus open ſhame, becauſe we hauehave p. 458ſinned againſt him. Whereby we gather, that although our prayers are not without effect, yet they preuaile not by any excellency is ſound in them, and therefore he ſaith; Compaſſion and forgiueneſſe is in the Lord our God, albeit we hauehave rebelled againſt him. Thus alſo we might perticularly ſpeake of al the good ordinances of God, and the good duties that proceede from vsus, as the ſauing hearing of the word, the fruitfull receiuing of the Sacraments, & ſuch like holy exerciſes of our Religion: inaſmuch as he doth accept them, and is well pleaſed in the performance of them, howbeit not through our worthineſſe that doe performe them, but thorough his goodneſſe that doth commaund them, thorough his merciemercy that doth approoue them, thorough his promiſe that doth receiue them, and thorough his liberality that doeth reward them.

Reaſon 1.If wee would know the Cauſes and Reaſons why the Graces of God are freely beſtowed vponupon vsus, and nothing giuen in our deſerts; Firſt, let vsus conſider that all matter of boaſting is taken from vsus, and God will hauehave the glory of his owne workes, and the praiſe of his merciemercy. If he ſhould take anie thing of vsus, he ſhould looſe ſo much of his owne glory, and we would bee readie to aſcribe our ſanctification and ſaluation to our owne ſelues. This doth the Apoſtle ſet downe at large in ſundry Epiſtles; for ſpeaking of Abraham he ſaith, yyRom. 4, 2. and 23, 27.Rom 4:2Rom 4:23Rom 4:27If Abraham were iuſtified by workes, he hath wherein to reioyce, but not with God. And hauing ſhewed before, that God accepteth of the faithfull, making him iuſt, and without blame, by imputing of Chriſtes righteouſneſſe vntounto him, he confirmeth it by the end of Iuſtification, which he maketh to be the glory of God, ſaying; Where is then the reioyſing? It is excluded. By what Law? Of Workes; Nay, but by the Law of Faith. As if hee ſhould ſay; If we were iuſtified, either by our owne Workes wholly & only, or partly by Faith, and partly by workes, then the glory of our iuſtification ſhould be wholly giuen to our ſelues, or at leaſt not wholly giuen vntounto God. To this purpoſe he ſpeaketh in the Epiſtle to the Epheſians, zzEphe. 2, 8, 9. & 1, 5, 6.Eph 2:8Eph 2:9Eph 1:5Eph 1:6By grace are ye ſaued through Faith, and that not of your ſelues; it is the gift of God, not of works, least any man ſhould boaſt himſelfe. God will hauehave the glory of our iuſtification, he will be accounted and acknowledged to bee the Iuſtifier and Sauiour of vsus; he hath not left vsus to iuſtifie our ſelues, nor to be our owne Sauiours, as ſhall better appeare afterward.

Reaſon 2Secondly, there are no ſuch properties in any mans workes, as that they cannot merit or proceed from any other fountaine then Grace. Let vsus therefore ſee aaWhat properties muſt be found in workes to make them merritonous.what properties are neceſſarily required in workes, to make them merritorious. Firſt, they muſt be done of a man of himſelfe, & by himſelfe: but we hauehave nothing of our owne to giuegive him, but are moſt poore men and meere beggers, and can but pay God with his owne. The workes that are our owne, are ſufficient to deſerue his wrath: but hauehave no power at all to procure his fauour. For in our ſelues we are wretched and miſerable, poore, naked, and deſtitute of all goodneſſe, ſo that it is truely ſaide by the Apoſtle Paule, bb1 Cor. 4, 7.1 Cor 4:7Who ſeparateth thee? And what hast thou, that thou haſt not receiued? If thou hast receiued it, why reioyſest thou, as though thou hadst not receiued it. Without him therefore we can do nothing: it is he that muſt work in vsus the will and the deede.

Secondly, they muſt be ſuch workes as are not due vntounto him, they muſt not be due debt, they muſt come from our owne free will, they muſt be ſuch as God cannot iuſtly challenge at our hands. But whatſoeuer we do, we do as poore debters; nay, we are worſe then poore debters, wee are miſerable Bankrupts, we hauehave nothing, we hauehave leſſe then nothing to pay. Our Sauiour hath a worthy ſentence to this purpoſe, Luke 17, 10. When ye hauehave done all thoſe things that are commanded you, ſay, we are vnprofitable ſeruants, we hauehave done that which was our duty to do. And what could Adam do, and offer vntounto p. 459God in his innocency, but that which was his duty; and whereunto he was bound vntounto his Maker, for his Creation and other bleſſings beſtowed vponupon him?

Thirdly, the worke muſt be done to the benefit and profit of him, from whom we looke to be repayed. But our goodneſſe and well-doing reacheth not to the Lord, Pſal. 16. We may benefit men, but wee cannot benefit our maker, from whom we hauehave receiued life and limbe, ſoule and body, & all that we hauehave, but we can giuegive him nothing. Now they that cānot giuegive anie thing to God, can deſerue nothing from him: but wee cannot giuegive any thing to God, according to the ſaying of Paule, eeRom. 11, 35. 36.Rom 11:35Rom 11:36Who hath giuen vntounto him firſt, and he ſhall be recompenſed? For of him, and through him, and for him are all things, to him be glory for euer, Amen: therefore, it is euident that wee cannot deſerue.

Fourthly, whatſoeuer is vnperfect, cannot ſtand in the preſence of the moſt iuſt and perfect God: we muſt bring nothing before him, but that which is abſolute, and able to beare and ſuſtaine his wrath. But all that we doe offer, or can offer vntounto God, is maimed and vnperfect: ſuch are our beſt Workes, our Prayers, our Meditations, our Hearing, ſo that our righteouſneſſe is like a ffEſay 64, 6.Isa 64:6menſtruous cloath. Whatſoeuer proceedeth from vsus, is foule and faulty, no man is able to ſatisfie the Iuſtice and rigor of the Law, according to that of the Apoſtle, ggRom. 3, 10, 12, 20.Rom 3:10Rom 3:12Rom 3:20There is none righteous, no not one; they hauehave all gone out of the way, they hauehave beene made altogether vnprofitable, there is none that doth good. no, not one; and therefore by the workes of the Law ſhall no fleſh be iustified in his ſight. Wee muſt all entreate for pardon and forgiueneſſe of our euill Workes, and not ſtand vppon the perfection and ſufficiencie of our good workes.

Laſtly, the worke and the reward muſt be in proportion equall, for if the reward be more then the worke, it is not a rewarde of deſert, but a guift of good will. The Apoſtle ſaith, Rom. 8, I account that the afflictions of this preſent time, are not worthy of the glory, which ſhall be ſhewed vntounto vsus. Thus then we reaſon; Nothing can deſerue, but that which is equiualent to the thing deſerued: but nothing that we can do, can equall or deſerue the guiftes, the leaſt guift of God. So then, albeit we had ſome-what to giuegive, and that wee were not as moſt naked and needy beggers; yet it cannot be compared or correſpondent to that which we receiue. For grace and glory are vnvalewable and vnmatchable, no price can purchaſe them, no mony can buy them, no merits can match them. So then, whether we conſider that GOD will hauehave the glory of all his workes, or that there is a great diſproportion betweene Mercy and Merits; in both reſpects we conclude, that the guiftes of GOD giuen vntounto his faithfull ſeruants, proceede from his free grace, not from our free will, ſo that they are not deſerued of vsus, but beſtowed vponupon vsus.

Vſe 1.This Doctrine being thoroughly ſtrengthned, let vsus ſee what Vſes may be grounded from thence. Firſt, we learne from hence, that ſeeing God giueth not by deſert, but of his mercy; that whatſoeuer we hauehave obtained and receiued by any prayer, or other meanes from the hand of God, wee muſt aſcribe all to the glory and praiſe of his name, and acknowledge him to bee the Author and giuer. True it is, we are commanded to call vponupon the Lord, and to put vp our ſuits and ſupplications vntounto him: and when we hauehave praied, and God hath heard our prayer, we muſt not thinke that wee hauehave well deſerued to ſpeed in our deſires, and ſay; For my righteouſneſſe, & the ſtrength of my Prayers, I hauehave gotten this or that: but as we vſe the meanes, ſo we muſt acknowledge that God findeth ſuch faults in our beſt prayers, that he might curſe vsus, rather then bleſſe vsus; and condemne vsus rather then heare vsus; and withall conſider, that in hearing vsus, he reſpecteth more that which is in himſelfe, p. 460then any thing that is in vsus, he is moued rather of his owne mercy, then any abſoluteneſſe that he can ſee in our well-doing. Let vsus therefore meditate vponupon our owne wants, and albeit we vſe thoſe helpes and Inſtruments that he hath appointed, yet let vsus giuegive him all the glory to whom it is wholly due. When a great multitude of enemies came againſt Iehoſhaphat, he ſet himſelfe to ſeeke the Lord, and proclaimed a faſt through out all Iudah, They asked counſell of the Lord, and prayed vntounto him: yet when God had giuen them the vpper hand; they bleſſed not themſelues, but the Lord; they praiſed not their owne zeale, but his mercy; and they aſcribed not the victorie to their faſting and prayer, but to his fauour and power: hh2 Chron. 20 26, 27.2 Chr 20:262 Chr 20:27For they aſſembled themſelues in the Valley of Berachah, and there they bleſſed the Lord: then eueryevery Man of Iudah and Hieruſalem returned with Iehoſhaphat their head, to go againe to Ieruſalem with ioy, for the Lord had made them to reioyce ouer their Enemies.

The like we might ſay of Hezekiah. The example of the Prophet Dauid is plentifull in this Argument, he oftentimes prayſeth the Lord, becauſe hee had heard the voyce of his petition, as Pſal. 65. O God, iiPſal. 65, 1, 2. and 98. 1. and 115, 1.Ps 65:1Ps 65:2Ps 98:1Ps 115:1praiſe waiteth for thee in Sion, and vntounto thee ſhall the vow be performed, becauſe thou heareſt the Prayer, vntounto thee ſhall all fleſh come. And Pſal. 98. Sing vntounto the Lord a new ſong, for he hath done maruellous thinges: his right hand and his holy arme hath gotten him the victory. And Pſal. 115. Not vsus, ô Lord, not vntounto vsus, but vntounto thy Name giuegive the glory, for thy louing mercy, and for thy truths ſake. And heereby we may diſcouer a deepe deuiſe, a dangerous plot, and a deceitfull pollicy of the Deuill. He laboureth by all meanes to keepe vsus from Prayer, he cannot abide that we ſhould call vponupon the name of our God. He will tell vsus of kkHow Sathan worketh to hinder vsus from praying.the fearefull Maieſty of God to diſmay vsus; hee will ſuggeſt our owne baſeneſſe and vnworthineſſe to diſcourage vsus; he will obiect that others pray not at all, yet do well enough, & that they liue in all abundance, and want nothing, yet are not ſo deuout; he will tell vsus (to make vsus ſecure) that God knoweth whereof we hauehave neede before we aske, that he needeth not to be put in minde of his mercy, and that he cannot forget the couenant that hee hath made with vsus. Theſe are ſubtile baites to intrap vsus, and mighty ſtumbling blockes to trip vsus, and ſtrong tentations to ſlay vsus, and by theſe he oftentimes preuaileth in the Children of diſobedience. If he cannot obtaine his purpoſe of vsus at the firſt, yet he will not giuegive ouer, but follow vsus hard at the heeles, till hee hath ſubdued vsus; and marke our foote-ſteppes, till he hath enſnared vsus. He will ſay vntounto thee, when thou prepareſt thy ſelfe to pray, what needeſt thou pray at this time? Thou art now vnfit; thou art without feeling; thou haſt other buſineſſe to goe about, another time will ſerue as well, or better then this, when thou mayeſt be better fitted to this worke. For if thou pray without feeling and zeale, thou ſinneſt, and thy prayer is abhominable; wherefore take heed thou pray not, leaſt thou ſinne againſt God.

Thus he preuailed with Saule, when the Prieſt brought the Arke of God to aske counſell of him what he ſhould doe, ll1 Sam. 14, 191 Sam 14:19Saule ſaid vntounto him, Withdraw thine hand: as if he ſhould ſay; Let vsus purſue our enemies, I hauehave no leyſure to ſtand asking counſell of God. If he preuaile with vsus, to neglect this duty at one time, he will take aduantage of it, ſo that if he ſee vsus ready to pray afterward, he will alledge, what needeſt thou pray yet? Thou omittedſt it at ſuch and ſuch a time, and thou ſpeddeſt well enough, thou hadſt no euill or hurt by it, why then wilt thou now beginne? It will but trouble thy Conſcience to be alwaies praying, it will hinder thy buſineſſe, and cauſe thee to neglect thy calling: yea, when thou haſt done all thou canſt, thou ſhalt get nothing by it, but ſhalt make thy ſelfe a laughing-ſtocke, and a gazing-ſtocke to the whole World; wherefore it were much better for thee to doe as many other of thy good and honeſt Neighbours, that are not ſo curious p. 461and preciſe in theſe matters, who are beloued in the World, and looke to come to heauen as well as thy ſelfe.

Moreouer, he will not forget to tell thee, that if thou betake thy ſelfe to this ſtrict courſe of life, it will bring thee into many melancholy dumps, and ſo caſt thee downe, that thou ſhalt neuer be merry at the heart. This is the Deuils Logicke and Language, or rather his ſophiſtry and ſubtilty, and thus he doth diſcourſe and diſpute with vsus, to draw vsus away from this duty. For well doth he know, that prayer is a principall part of our ſpirituall Armour, whereby we are ſafe garded from him, and all other enemies, and the moſt effectuall meanes to kindle in vsus the ſauing and ſanctified Graces of Gods Spirit: and therefore when wee ceaſe praying, God will ſtay his hand from bleſſing vsus; he will with-holde his graces from vsus; he will giuegive vsus ouer into the power of our ſpirituall enemies, and renounce vsus from being in the number of his Children. How Sathan poyſoneth our prayers, to make them voyde.But if he cannot thus farre preuaile with vsus, but that the conſcience of Gods commaundement and our owne dutie, will ſtirre vsus vp to this practiſe: then he worketh in vsus another way, and creepeth vponupon vsus after another manner. Hee will after a ſort cloſe with vsus, and ioyne in the acknowledgment of the neceſſity of daily exerciſing our ſelues in making Prayer vntounto God: but withall, he will foyſt in a falſe finger, and tell vsus, that by deuout Prayer we ſhall merit ſaluation, and that the moe our Prayers are, the greater ſhall be our merits.

Thus he mingleth and tempereth rancke Poyſon with Prayer, ſo that albeit we vſe it, we doe abuſe it; ſo that it is all one as if we vſed it not. Thus he ſheweth himſelfe to be ready at our Elbow, to puffe vsus vp with pride, and to tell vsus that we pray oftner then others, better then others, with greater feeling then others, with greater faith then others, with greater zeale and aſſurance then others. Thus he preuailed with the Phariſe, mentioned in the Goſpell, nnLuke 18, 11 12.Luke 18:11he ſtood and prayed thus with himſelfe; O God, I thanke thee, that I am not as other men, Extortioners, vniuſt, Adulterers, or euen as this Publican: I faſt twice in the weeke, I giuegive Tithe of all that euer I poſſeſſe: ooMath. 6, 5.Matt 6:5I louelove to pray in the Synagogues, and in the Corners of the ſtreetes: ppMath. 23, 14Matt 23:14but vnderunder a colour of long Praiers they ſought the praiſe of men, and the enriching of themſelues, and therefore were to receiue the greater damnation. And as in the former times of the Church, when he could not keepe them any longer in Fornication and vncleanneſſe (as if it were a thing indifferent) he taught chaſtity, thereby to deſtroy chaſtity; and vnderunder a falſe praiſe of ſingle life brought in the deteſtation of marriage, and the practiſe of incontinency: ſo doth hee perſwade Prayer, thereby to ouerthrow Prayer. For to mooue to pray, thereby to merrit and deſerue, is to corrupt Prayer, and to make it of none effect. It is the duty of the Miniſter of God to preach the word, it hath the promiſe of bleſſing, and of great reward: but if he goe about to perſwade vsus, that wee ſhall merit eternall life by our faithfulneſſe in our Miniſtry, and by diligent inſtructing of the people committing to our charge, qqLib. de obitu Knoxi.we muſt reſiſt the ſubtill Serpent, and defie him, and deny his merrits. It is the duty of all the godly that hauehave this Worlds goods, to giuegive almes to the poore, eſpecially to the godly poore: but if he mooue vsus to giuegive Almes, that we may get Heauen or gaine the praiſe of men, we muſt ſtriue againſt his tentation, and not ſuffer our ſelues to be deluded by him. For this is as much as if he ſhould ſay vntounto vsus, I would hauehave thee pray, but thou ſhalt obtaine nothing: I would hauehave thee giuegive almes, but thou ſhalt hauehave no reward. Seeing then, we are ſubiect to a double tentation of Sathan (who goeth about like a roaring Lion ſeeking whom he may deuour) ſo that he will (if it be poſsible) hinder vsus from Prayers, or (if he cannot) will corrupt them with his Leauen of merrit: we muſt prepare to reſiſt him rrThe meanes how to reſiſt Satan in his tentations.both waies. Whenſoeuer he goeth about to ſtay vsus from praying vntounto our heauenly Father, we muſt reſiſt him ſtrong in faith, p. 462and oppoſe againſt him theſe Meditations. Let vsus remember Gods moſt holy commaundement, to call vponupon him in the day ſſPſal. 50, 15.Ps 50:15of trouble, and that wee are continually to watch and pray, ttLuke 22, 40, 46.Luke 22:40Luke 22:46leaſt we fall into tentation. We hauehave together with the precept, a promiſe annexed for our comfort and greater encouragement to this duty, that he is neere to all that call vponupon him; euen to all that call vponupon him in truth; yea, the eies of the Lord are vponupon the iuſt, and his eares are open vntounto their prayers.

Let vsus conſider, that there is an abſolute neceſſity of the inuocation of his Name, and of crauing his aſſiſtance, that we may be freed and deliuered from the ſnares and aſſaults of the Deuill, and that hee would giuegive vsus ſtrength to ouercome them, and not ſuffer vsus to be tempted aboue our power, but giuegive a bleſſed iſſue of the tentation, that we may be made able to beare it. And as the neceſſitie is great to call vponupon him daily, In whom we line and mooue, and hauehave our beeing; ſo the profit thereof is no leſſe; it bringeth a bleſſed experience and tryall of Gods goodneſſe and mercy toward vsus: It encreaſeth his ſpirituall graces in vsus, and maketh vsus zealous in all good workes: It obtaineth thoſe thinges that we want, and remooueth the iudgements that hang ouer vsus, or are vponupon vsus. We hauehave the examples of all the faithfull, as a Cloud of Witneſſes to incite vsus to this duty. And if we put foorth our hands to take and vſe any of the Creatures or bleſſings of God without aſking him leaue, we are no better then Theeues and Robbers. Theſe and ſuch like Motiues, ſerue to kindle our zeale in Prayer, & to quench the fiery darts of the Deuill which he caſteth at vsus. If he go about to puffe vsus vp with pride, through an opinion merriting by any, euen our beſt workes of Prayer, or Preaching, or Almes-deedes, wee muſt know that all our workes are vnperfect, and that the good thinges in vsus are his owne guifts.

Hence it is, that the Apoſtle ſaith of himſelfe and all his labours; uu1 Cor. 15, 9, 10.1 Cor 15:91 Cor 15:10I am the least of the Apostles: by the Grace of God I am that I am, and his Grace which is in me, was not in vaine. I laboured more aboundantly then they all, yet not I, but the Grace of God which is with me. And in another place, xx1 Cor. 3, 7.1 Cor 3:7Neither is he that planteth any thing, neither he that watereth, but God that giueth the encreaſe. Againe, yy1 Cor. 4, 7.1 Cor 4:7What haſt thou that thou hast not receiued? If thou hast receiued it, why boaſteſt thou as though thou hadſt not receiued it? It is a worthy ſaying ſet downe by our Sauiour, zzLuke 17, 10.Luke 17:10When ye hauehave done all thoſe things which are commaunded you, ſay; We are vnprofitable Seruants, wee hauehave done that which was our duty to doe. Wherefore, we muſt labour in all our workes to ſee our imperfections, to caſt downe ourſelues in humility before the Iudgement ſeat of God, and to referre all things to his glory. The Apoſtle giueth this generall rule; aa1 Cor. 10, 311 Cor 10:31Whether ye eate, or drinke, or whatſoeuer ye doe, doe all to the glorie of God. And if in theſe ordinary and naturall workes, we muſt ayme at that end as at a marke: how much more, in the Myſteries of our ſaluation, and the great keyes of our Religion, ought wee to giuegive thankes vntounto God for bleſsing vsus with ſpirituall bleſsings in heauenly thinges? We are not able to inſpire Grace into our barren hearts, it is the guift of God, and therefore he muſt be confeſſed the giuer of eueryevery good giuing and perfect guift, to the glory of his owne Name. And for our ſelues, let vsus in all duties of our obedience; Prayer, Almes, or whatſoeuer workes approoued of God, prepare our ſelues to bring humble and broken hearts, freed from the Thornes of pride and vaine-glory.

This is taught by Dauid in the Pſalme, bbPſal. 51, 17.Ps 51:17The Sacrifices of God are a contrite Spirit: a contrite and a broken heart, ô God, thou wilt not despiſe. The like we ſee, Eſay 66. ccEſay 66, 2.Isa 66:2To him will I looke, ſaith the Lord, euen to him that is poore and of a contrite ſpirit, and trembleth at my wordes. And thus was the practiſe of Daniell in his Prayer, ddDan. 9, 18.Dan 9:18O Lorde, encline thine eare, open thine eyes, and behold our deſolations: for we doe not preſent our ſupplications before thee for our p. 463owne righteouſneſſe, but for thy great tender mercies. This humility ſhall appeare to be in vsus, if we referre the end of all our actions to the honour of God, and make that to be the ſcope. Let the principall end be the glory of God: the next, the ſaluation of our Soules: the third, the edification of our Brethren in Chriſt Ieſus. Let vsus cauſe our light ſo to ſhine before men, that they may glorifie our Father which is in Heauen: and then let vsus follow thoſe thinges which concerne peace, and where-with one may edifie another.

Vſe 2.Secondly, as by the free beſtowing of the graces of God, we are taught to giuegive him all poſsible praiſe, ſo it taketh away all opinion of the merits of workes, wherein proud fleſh is ready to truſt. For to place Merit and Iuſtification in our owne workes, is to raſe down a cheefe Foundation and principall Piller of Chriſtian Religion; both becauſe thereby we aboliſh Grace, and renounce ſaluation by Chriſt, and make eueryevery man a Sauiour to himſelfe, and ſo exclude ſaluation by Chriſt: all which are ſhamefull Hereſies and horrible blaſphemies, and deteſtable abhominations. As many as ſeeke to be iuſtified by the Law, are fallen from Grace. Therefore the Apoſtle Paule ſaith, Rom. 11. There is a remnant according to the election of Grace, eeRom. 11, 5, 6Rom 11:5Rom 11:6and if it be of Grace, it is no more of workes, or elſe were Grace no more Grace: but if it be of workes, it is no more Grace, or elſe were worke no more worke. This ſerueth to confute the Romiſh Doctrin, & giueth vsus iuſt cauſe to come out from among them, and to make a ſeparation from them, as being no true Church of God. For in aſmuch as they take away the foundation and cheefe pillers whereupon the houſe of God ſtandeth, they pull it downe and bring it to ruine. We ſee how they exclude Grace, and bring in Merrit. They eſtabliſh a two-fold kind of Merit, and both of them (as they vnderſtand them) plants of their owne ſetting, but meere Strangers in the Garden of the Scriptures, and therefore ſhall fall; according to the Doctrine of Chriſt, who ſaith; ffMath. 15, 13Matt 15:13EueryEvery Plant which mine heauenly Father hath not planted, ſhall be rooted vp. One ſort is the ggA two-folde merrit taught in the Church of Rome.merrit of the perſon; the other, is the merrit of the worke. The merrit of the perſon, they make to be a dignity in the perſon, wheredy hee is eſteemed worthy of eternall life; and this they ſay is found in Infants dying after Baptiſme, who, though they want the merit of good workes, yet they want not the merrit of their perſons, by which they receiue the Kingdome of heauen. The merrit of the worke, is a Dignity or excellency in the worke in it ſelfe, whereby it is fitted and inabled to deſerue life euerlaſting. Hence it is that they teach, that the worke and the deed are meritorious two waies; firſt, by Couenant, becauſe God hath made a promiſe of reward vntounto them. Secondly, by their owne Dignity, becauſe Chriſt hath merited, that our workes ſhould merrit. A ſtrange opinion, and a ſtrange language and manner of ſpeaking, neuer heard of in the Booke of God. As for vsus, wee renounce all perſonall merrits; that is, all merrits within the perſon of any meere man: alſo all merrits of workes done by any meere man whatſoeuer. The true merrit whereby we looke for the fauour of God and life euerlaſting, is to be found in the perſon and workes of Chriſt alone, who is the treaſurie and ſtore-houſe of all our merrits.

Obiection.But heere ſome man might obiect and ſay; The promiſe of reward is made to them that beleeue and worke, therefore our workes doe merrit: for merrit and reward be Relatiues. Anſwere.I anſwere, there is a double reward; one of Merrit, the other of Mercy. EueryEvery good worke, be it neuer ſo little, done in Faith, done to the glory of God, done in that manner that he commaundeth, ſhall bee rewarded, but the reward is not giuen for the worthineſſe of the worke, but through the liberality of him that hath promiſed. Hence it is, that eternall life is called an Inheritance. The obedient Childe hath promiſe from his Father to be his Heire, and to inherit his Lands, Goods, and Poſſeſsions, after his deceaſe; yet not for his obedience ſake, but becauſe his p. 464Father loueth him, and in kindneſſe and compaſsion preferreth him before others. Let it ſuffice vsus, to hauehave the Kingdome of Heauen as a free inheritance, and not dreame as Hirelings, that we ſhall hauehave it as an hire and Wages of our worke, for then we ſhall be deceiued of our hope and expectation. It is a vaine confidence to ſet vp ſuch an high price of our workes, as thereby to make them able to buy Heauen. Theſe men do know, neither the weakeneſſe of their owne ſtrength, nor the vnworthineſſe of their owne workes, nor the wretchedneſſe of their owne perſons, nor the excellency of Gods Graces, nor the praiſe of his glory, whereof he is iealous, which hee will not giuegive to any other. They are like to Simon Magus, hhActes 8, 18.Acts 8:18who offered to buy the guifts of God for his Money, as a purchaſe: or like to the iiMath. 6, 7.Matt 6:7Heathen, that looke to be heard for their much babling ſake: or like to Seruants that doe all for their hire. So theſe Merit-mongers will hauehave no Heauen, except they may hauehave it as their hire, and as a penny-worth for their penny; they will not be indebted vntounto God, nor beholding vntounto him for it. As for vsus, we value not our good workes at ſo high a rate, we know their imperfections, we craue eternall life as a Sons portion, and an inheritance freely promiſed vntounto vsus, and freely beſtowed vponupon vsus.

Indeede, it is the will and pleaſure of God, that wee ſhould labour and bring forth good workes, to expreſſe our thankfulneſſe to him that hath adopted vsus for his Children; and after our labour, receiue the inheritance: yet we cannot deſerue it by our obedience, and we hauehave a better claime vntounto it, by being Sonnes, then working as Seruants. We confeſſe, that the reward ſhall be giuen of bounty, not of neceſsity; by guift, not by debt; by promiſe, not by deſert; by Gods acceptation, not through our perfection. As for the Papiſts, that glory in their owne workes, let them take heede they do not deceiue themſelues, and whilſt they rob God of his honour, let them beware they doe not robbe themſelues, and depriue themſelues of the honour promiſed to the Saintes: and whilſt they challenge and lay claime to euerlaſting life, as to the Wages of Seruants, let them in time looke to themſelues, leaſt they be denyed the Inheritance that belongeth vntounto Sonnes.

Vſe 3.Laſtly, ſeeing all Gods guifts come from him to vsus, of Grace and Mercy; It is our dutie aboue all things to deſire Mercy, and to craue the free guiftes of God. The Children of God, whenſoeuer they preſented themſelues into his preſence; they hauehave ſtripped themſelues of all thinges; they hauehave renounced all priuiledges of the fleſh; they hauehave acknowledged their owne vnworthineſſe, and hauehave craued nothing but his fauour, and to bee ſatisfied with his Image. This we ſee in the Prophet Dauid, Pſal. 6. kkPſal. 6, 3. 6. & 63, 3, 4, 5.Ps 6:3Ps 6:6Ps 63:3Ps 63:4Ps 63:5My Soule is ſore troubled, but Lord, how long wilt thou delay? Returne (ô Lorde) deliuer my Soule, ſaue me for thy mercies ſake. He deſireth nothing but of Mercy, hee pleadeth nothing but fauour; hee ſtandeth not vppon his owne righteouſneſſe; he willeth not God to reſpect him according to his owne worthyneſſe. Againe, Pſal. 63. Thy louing kindneſſe is better then life, therefore my lippes ſhall praiſe thee: thus will I magnifie thee all my life, and lift vp mine hands in thine Name: my Soule ſhall be ſatisfied as with Marrow and fatneſſe, and my mouth ſhall praiſe thee with ioyfull lippes: Where hee preferreth the goodneſſe of God before all things in Heauen and Earth, whiles he aduanceth it aboue life; ſignifying thereby, that his life could not bee pleaſant vntounto him, and that he would not wiſh to liue without it. What is more deſired then life? Yet he preferreth the louing kindneſſe of God before it. So in another place, llPſa. 130, 3, 4.Ps 130:3Ps 130:4If thou (ô Lord) ſtraitly markest iniquities, ô Lord, who ſhall ſtand? But mercy is with thee, that thou maiſt be feared. Likewiſe the Church in the Lamentations of Ieremy, confeſſeth as much, chapt. 3. It is the mmLam. 3, 22.Lam 3:22Lordes mercies that we are not conſumed, becauſe his compaſſions faile not. In all which places we ſee, that the godly ſue for pardon, and cry out for mercy. If they p. 465deſire any bleſsing, they aske it of fauour: If they craue to hauehave any iudgement remooued, they craue it of mercy: and they eſteeme his grace aboue their owne liues, or any earthly thing that they can deſire. Wee muſt acknowledge that it is of his meere mercy that we liue, and mooue, and hauehave our beeing. It is our duty to praiſe his name daily for his great mercies toward vsus, which are infinite for meaſure and continuance. If hee accept vsus, it skilleth not greatly though men reiect vsus, and condemne vsus. If his wrath be kindled againſt vsus, and his louing countenance be turned from vsus, what is it that can delight vsus, who is it that can comfort vsus? We ſee by many & ſundry examples in our Brethren, that hauehave beene caſt downe through the multitude and greeuouſneſſe of their ſinnes, and an apprehenſion of the heauie wrath of God, and a with-drawing of his fauour for a ſeaſon from them, albeit they hauehave had Riches, Friends, Lands, Proſperity, and outward peace, yet none of theſe could Miniſter comfort vntounto them, ſo long as Gods countenance was hidden from them, as the Sunne couered in a Cloud. But when once he appeared in mercy and goodneſſe to them againe, their bones and bowels hauehave bin refreſhed, according to the wordes of the Prophet in the Pſalme, nnPſal. 4, 6, 7.Ps 4:6Ps 4:7If thou, Lord, lift vp thy countenance vponupon mee, thou ſhalt giuegive mee more ioy of hart then they hauehave had, when their Wheate & thier Wine did abound. Labour therefore, by all meanes to feele his fauour; vſe all meanes to obtaine it, employ thy ſelfe diligently to keepe it, and to continue it towarde thee, that in thy life it may be with thee, and in death it may not depart from thee.