The Saints Inheritance, Part 3

The Saints Inheritance · Part 3

p. 191THE RIGHTEOUS MANS REFVGE.

Ieremiah 33.3.

Call unto me, and I will anſwer thee, and ſhew thee great & mighty things, which thou knoweſt not.

THe Prophet Ieremiah in this & the foregoing Chapter, layes down ſundry and eminent mercies that he intends for the good of his elect people; notwithſtanding their provoking of God by their ſeverall relapſes & ſundry backſlidings; & though their enemies alſo did threaten them with utter deſolation, and that they ſhould be deſolate p. 192without man, and without inhabitant, and without beaſt, yet the voice of joy and the voice of gladneſſe, the voice of the Bridegroom & the voice of the Bride, the voice of them that ſhall ſay, praiſe the LORD of hoſts, for the Lord is good▪ for his mercy endureth for ever; this voice ſhall be to the inhabitants of Ieruſalem. But by what means ſhall theſe mercies be beſtowed on then? in this Text, he tells them where ever they are afflicted or in any great diſtreſſe, call unto me, and I will anſwer thee. And as Chriſt in the Goſpell, having the book of the Prophet Eſaias delivered unto him, when he was in the Synagogue, read apart of it, then cloſed the book, and began his ſermon to the people; this day is this Scripture fulfilled in your ears, Luke 4.21. So may I ſay of this Text, that we have out of this Prophecy read unto you.

Behold this day hath the Lord fullfilled this word of his in our ears before our eyes. And therefore is it that p. 193we are all here this day met before the Lord, that we may witneſs unto this his good word and promiſe, Call unto me, and I will anſwer thee, and ſhew thee great and mighty things, which thou knoweſt not. In the two laſt Verſes of this Chapter, the Lord promiſeth to eſtabliſh a Covenant with David and raiſe up a deliverance to the ſeed of Iacob, and cauſe them to return out of their captivities, & he will have mercy on them.

That which he ſaith to his people, he ſpeaks it plainly and openly, I have not ſpoken in ſecret, in a dark place of the earth. The heathen Gods did ſpeak darkly and ambiguouſly to their worſhippers, that they knew not what to make of their words; but I have not done ſo to you, ſaith God. They would have you worſhip them, but they cannot help you when you have ſo done; it is not ſo with me, Thus ſaith the Lord, if my Covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I caſt away the p. 194ſeed of Iacob, that is, the Church of God, the Saints.

You will ſay, Why are the people of God called the ſeed of Iacob, rather then the ſeed of Abraham, or the ſeed of Iſaac? the ſeed of Iacob. The reaſons may be theſe two. Firſt, becauſe that all Iacobs poſterity were the Church of God; all Iacobs children the Patriarchs, were every one of the Church; All that came from Abraham were not ſo, Iſhmael was not ſo; All that came from Iſaac were not ſo, Eſau was not; But all Iacobs children were: therefore ſpeaking of the people of God, of the Church that ſhould be to the end of the world, they are ſaid here to be the ſeed of Iacob, rather then the ſeed of Abraham, or of Iſaac.

Then ſecondly, the ſeed of Iacòb, becauſe the Lord is here ſpeaking of the bleſſing of his ſeed, namely in the hearing of their prayers. Call unto me, and I will anſwer thee. Now becauſe Iacob was the moſt eminent in prayer, (though Abraham and Iſaac p. 195no queſtion were mighty with God in prayer yet,) the Scripture doth not put ſuch an eminency either upon Abraham or Iſaac for prayer as upon Iacob. You have the moſt eminent expreſſion for prayer that ever was ſpoken of any man, never the like. Gen. 32.28. And he ſaid, thy name ſhall be called no more Iacob, but Iſrael: for as a Prince haſt thou power with God and with men, and haſt prevailed. O how eminent was he in prayer. Therefore it is rather ſaid, the ſeed of Iacob, then of Abraham or Iſaac.

But you will ſay, then they ſhould rather have been called the ſeed of Iſrael: for his name of Iſrael was given him upon his prevailing with God.

We muſt not be too inquiſitive. Theſe names are uſed promiſcuouſly. But, this is one reaſon that is given, and it ſeemeth to have probability with it.

In Scripture when God ſpeaks of the Church in a low condition, he puts the name of Iacob on them rather p. 196then Iſrael: Fear not, thou worm Iacob: and it follows, ye men of Iſrael, Iſa. 41.14. He puts them in mind of their low condition by this name rather then Iſrael; Fear not thou worm Iacob: For before Iacobs name was changed, ye know what a low condition, and what ſtreights he was in. So here, the Lord ſpeaking of his Churches deliverance out of diſtreſs, he calls them the ſeed of Iacob, that they might ſee how by their prayers they were brought from their ſtreights, as Iacob was brought from his ſtreights by prayer. When he was Iacob before he was Iſrael, he was in great ſtreights: ſo ſhall the Church be till they ſeek God. Call unto me and I will anſwer thee, and ſhew thee great and mighty things which thou knoweſt not.

That is, firſt, I did require it of them, and my requiring did prevail with them: I did not exhort them to it, or require it, and my words fell to the ground and they did not call unto me; but what I required of them was p. 197effected in them. When God ſpeaks to a people, and they do not what he requires, his word may ſeem to be ſlighted, there being no efficacy in his words to prevail. But ſaith God, Call unto mee, and I will anſwer thee, that is, I called not on my people to call unto me and they went their own way; but what I ſpake to them prevailed with them, and in them, and they did that which I required. This is a bleſſed thing that we do that which the Lord requires of us to be done. That is the firſt obſervation.

Secondly, call unto me, and I will anſwer thee, that is, I did not onelyonly command, but I did promiſe to anſwer them. They calling unto me in a right manner, by that way & means which I directed them, I promiſed to anſwer their deſires, when that they ſhould call unto me.

I ſuppoſe that the principall ſcope of the holy Ghoſt is that which the words plainly preſent to our view; That we muſt call upon God, before p. 198he will hear and anſwer our requeſts. God requires his people to call unto him, and he is pleaſed to be found of them; and not onelyonly to anſwer them, but to do abundantly for them.

So then this point ariſeth plainly out of the words, When God requires a people to him, he will make it good to them that he will anſwer them.

Before I open this point I will give you a Scripture or two, one in the old Teſtament, and another in the new, Deut. 4.7. For what Nation is there ſo great, who hath God ſo nigh unto them as the Lord our God is in all things that we call upon him for? Here is an experiment of the fruit of calling unto God; and it is ſpoken to ſhew the honour of Gods people, the priviledge of the ſeed of Iacob, and the eminent condition they were in. God is nigh to them in all things they call upon him for: therefore they are not required to ſeek God in vain. So Matth. 21.22. And all things whatſoever ye ſhall ask in prayer, believing, ye ſhall receive. A very ſtrange expreſſion: Here might p. 199ſeem to be a tautologie. One would think that it had been large enough to have ſaid, Whatſoever ye ſhall ask, ye ſhall receive: but here is, all things whatſoever. We would not ſpeak ſo in ordinary language. I will give you all things whatſoever. Yet it may be, this may be intended, and I believe it is; And all things, here is the generall promiſe, that all things that ye ask ye ſhall receive: and whatſoever, may referre to particulars, every particular thing that ye ask ye ſhall receive. You will ſay, any one that underſtands reaſon or Logick knoweth that particulars are included in the generall. But there is this illogicall reaſoning of unbelief; that though we agree to the premiſes in generall, yet when we come to particulars, we think they will not be made good to us. I ſuppoſe you find your unbelieving hearts ſo irrationall, that though they believe the generall promiſe, yet when it comes to particulars, and you cannot but ſay that ſuch a particular is in the generall, yet your hearts will not p. 200come up to it. Therefore our Saviour ſaith not onelyonly, all things in generall, but alſo, whatſoever, in particular.

So, Jam. 5.16. The effectuall fervent prayer of a righteous man availeth much. There is but one word in the originall, foreign, the working prayer; but it is tranſlated by two, effectuall, fervent. Surely then prayer and ſeeking of God is the ordinance which he hath appointed for the turning about of the great affairs of the world. T… is the engine that doth it inwardly▪ there are indeed a great many outward wheeles uſed, but the ſpring of all is within, prayer turns all about. God never made uſe of any created power ſo much as of this. He never did ſuch great things by any created power as by the ordinance of prayer. The Word is appointed for the converting of ſouls, but a great part of the bleſſing of the Word dependeth on prayer.

In the opening of this point I will firſt give you ſome evidences of it; Secondly, p. 201ſhew you what great things prayer will do. Thirdly, wherein the efficacy and power of it lyeth. Fourthly, the objections of troubled unbelieving ſpirits againſt it. And then come to apply all. The evidences hereof are firſt the many famous records in Scripture of the noble and glorious exploits of prayer. If any of you ſhould come to me to ask, as that King did of the prophets ſervant, 2. Kings 8.4. What great things hath thy maſter done? ſo what great things hath prayer done in the world? truly we might ſpend houres and dayes in returning you an anſwer, a great part of holy Scripture being ſpent in this very argument. And it is a very good exerciſe for you in the night, when you cannot ſleep, or at other times when you are troubled, to do as that King did, Eſther 6.1. call for the book of the Records of prayer. You that read the Scriptures, mark what you read. The word of God will tell you how prayer hath ſtopped the Sunne in the firmament, opened heaven, and ſhut it p. 202again, raiſed from death to life, opened the priſon doores, and what not?

Secondly, all Gods people are able to tell you great ſtories of what they have gotten by prayer. This poor man cryed, ſaith David of himſelf, Pſalm. 34.6. and the Lord heard him. Who is it that cannot tell hiſtories of Gods gracious dealing with him upon his calling unto him? to be ſure▪ our Nation hath many things to ſay this way; and every particular godly ſoul hath many things to ſay: they would not loſe their income of prayer for all the world.

Thirdly, ſurely it is not in vain to call unto God: for there was never any ſoul that ever would leave off, but would continue as long as he lived ſeeking him: he would ſeek his face evermore; if he had had no anſwer, he would have left off. When we ſee a Bee ſtick on a Flower, and will not be driven off, or if ſhe be driven off, ſhe will come again, we conclude certainly it finds honey there. So all the p. 203Saints of God that have ever ſought God truly, they would never be beaten off this way. Let the world do what it will, perſecute them, ſet ſpies to watch them in their meetings of prayer, let it puniſh and impriſon them, let all the malice and rage of men be againſt them, yet they cannot hinder them either from praying in their cloſets, or from injoying the benefit of the communion of Saints in prayer. Daniel had rather loſe his life then be kept from his prayers, though but for a day: but pray he would, and that openly, yea three times a day, as he was wont; he would not forbear one time. He did ſtick to prayer finding honey & ſweetneſſe in it. Oh how unlike are we to Daniel, though the performance of this duty was exceeding hazzardable to Daniel, yet he would not be deterred from it; but every light trifle taketh off our hearts.

It is not in vain for wicked men to call upon God, though they are not able to ſeek God as they ought. The p. 204prayer of the wicked is abominable, ſaith Solomon. Prov. 15.8. That is not to be underſtood of the prayer of every man that is unregenerate, wickedneſſe is not ſo to be taken in that place. For we know that God hath regarded the prayers of men unregenerate. The prayers & faſting of Niniveh were regarded of God: the praying & faſting of Ahab was regarded of God. God hath granted the wicked ſome mercies, he hath looked on them as his creatures. Though God ſeeth enough in their prayers to caſt them off, yet God hath manifeſted his regard to them. Therefore if it be not in vain for the wicked to call unto the Lord, much leſſe is it in vain for the ſeed of Iacob, the elect of God, to call unto him.

Yea, the Lord heareth the cry of the very Ravens & the beaſts, Pſalme 147.9. and Pſalme 104.21, 27, 28. Therefore the people of Niniveh would have the beaſts eat nothing, that they might cry unto God, Ionah 3.7, 8. Surely if the brute beaſts and p. 205the fouls be heard when they cry, it is good for the people of God, to call unto him.

There is very great reaſon that we ſhould call unto God, becauſe the people of God that have been wiſe and have converſed with God, and have known much of the mind of God, have given up themſelves and all their ſtrength to the duty of prayer. Now it were a weak part and an idle thing for any one to give up his ſtrength & all his might to that which in reaſon we could not expect, and whereby there is no great thing to be obtained. It is ſaid of Iehoſhaphat 2. Chron. 20.3. that he feared, and ſet himſelf to ſeek the Lord. It is tranſlated compoſuit faciem ſuam, he ſet his face, he gave himſelf up fully to ſeek the Lord. They know what they doe that give up themſelves wholly to ſeek God.

Indeed carnall hearts condemn the people of God becauſe they ſee them ſo earneſt in thoſe things that they think to be frivolous: For it argueth weakneſſe in any man to give up himſelf p. 206with all his ſtrength to things that are vanity, and have no ſtrength in them. Therefore becauſe carnall men look upon the way of Religion, as a thing that hath no end, they think it fooliſh for men to be ſo earneſt to give up their ſtrength & their whole ſouls for it: But the Saints of God know what they do when they give themſelves up to ſeek the Lord, they know if they call unto him, he will anſwer them.

Again, this is an evidence that there is much advantage by prayer, becauſe men that were wiſe and holy have ſo prized the prayers of the Saints, and made ſuch high account of them. Mark the expreſſion of the Apoſtle, writing to the Saints for their prayers. Rom. 15.30. Now I beſeech you, brethren, for the Lord Ieſus Chriſts ſake, and for the love of the Spirit, that you ſtrive together in prayer with me in your hearts to God for me. The Apoſtle Paul, ſo great a man, and one that had a mighty ſpirit in prayer, writing to private Chriſtians in the Church of Rome, he p. 207beſeecheth them for the Lords ſake, and for the love of the Spirit, that they ſtrive in prayer for him: He knew that there was much to be had this way.

Yea further, God is found of them that ſought him not, Iſaiah 65, 1. then ſurely, the people of God that call upon him, ſhall receive anſwer from him.

Yea yet further, God when he intends to ſhew no mercy, giveth a ſtreight charge to his people not to pray, or he ſhutteth up their hearts that they are not able to pray. This is an argument that prayer is prevalent, becauſe when God will not ſhew mercy, he would not have ſuch a precious thing loſt and ſpent to no purpoſe.

Laſtly, it is not in vain, becauſe if it ſhould, then a praying heart were not alway a mercy from God: but certainly it is. Therefore though perhaps you cannot find the thing granted that you pray for, yet to have a continuall praying heart, know that it is a great p. 208mercy from God. And thoſe that are ſpirituall, prize more the continuance of a praying heart many times, then the granting of the thing they pray for. All theſe put together are full evidences, that it is not in vain to call unto the Lord.

There be many other evidences which I paſſe by one purpoſe, that I may have as much time as may be for application.

But now, wherein doth it appear that it is not in vain to ſeek the Lord? what doth prayer do?

Firſt, it is not in vain to ſeek God, if there were nothing elſe in prayer but the right exerciſe of the faculties of our ſouls and of our graces; this alone were worth our time. The graces of our ſouls muſt be exerciſed about ſomewhat: Now prayer ſerveth for the exerciſe of all graces.

Secondly, it is not in vain if it were nothing but the performance of our duty as creatures to God. There are many people that are weary of prayer, becauſe they have not that by it that p. 209they expect: But know that there are two arguments to prayer; the performance of duty, and the obtaining of mercy: If there were but onelyonly the former, that alone ſhould ſuffice to keep thee praying as long as thou liveſt.

Thirdly, it were not in vain if it were nothing but the tendering that homage and worſhip that we owe to God. Prayer is not onelyonly a duty, but a great part of the worſhip that God hath in the world. While we are worſhipping of God it is worth the time.

Again, it is not in vain, if there were nothing but this, that we come and ſhew what ſide we are of, that we joyn and ſide with God againſt his adverſaries and for his people. But theſe are not the things here intended.

Further, it is not in vain, becauſe there is no faithfull prayer that ever was made but God accepts of it in heaven. There was never one of the ſeed of Iacob, that ever put up a faithfull petition to God, but God took it p. 210in his hand and read it. A King or any ſuperiour, when you come with a petition may refuſe to take it, but God never refuſeth to take any petition from a faithfull ſoul. Therefore ſaith the Pſalmiſt, Pſal. 6.9. The Lord hath heard my ſupplication, the Lord will receive my prayer. He will take it, and look on it, and read it; and not onelyonly ſo, but he will alſo accept it, and take pleaſure in it: A Prince may take a petition, and look on it, and after frown and ſhew anger in his countenance; but God doth not ſo with the prayers of his people: The prayer of the upright is his delight, Prov. 15.8. he never reads a petition that his people tenders, but with a ſmiling countenance. If it be a faithfull petition, he accepts it of them and receives it graciouſly. It is an expreſſion of Luther ſpeaking of the prayer of a contrite heart, The leaſt ſigh of a contrite heart ſo fills heaven with noiſe, that there is no noiſe of any thing in heaven or earth heard at that time, but onelyonly the noiſe of prayer. Certainly a faithfull prayer taketh the p. 211heart of God very much, yea every faithfull prayer is recorded in heaven. You keep your letters upon the file, that you may readily find them, when you have occaſion to look on ſuch a letter ſent from ſuch a countrey: ſo God hath his file in heaven where all faithfull prayers are kept upon record. As Princes have their paper offices, where tranſaction between one State and another are kept, ſo the Lord hath his prayer-office, where he keeps all the prayers of his Saints that ever were put up to him. Revel. 8.3. Another Angel came and ſtood at the Altar, having a golden cenſer, and there was given him much incenſe, that he ſhould offer it with the prayers of all Saints. Where were thoſe prayers of all the Saints that he muſt take a cenſer and offer incenſe with? God had them recorded with him, and now they were to be offered to him. And ſee what great things follow upon the offering of the prayers of the Saints, verſ. 4. The ſmoak of the incenſe which came with the prayers of the Saints, p. 212aſcended up before God out of the Angels hand. And the Angel took the cenſer, &c. and there were voices, and thunderings, and lightnings, and an earthquake. Theſe followed upon the prayers of the Saints. It ſignified the time wherein all ſhould come in remembrance before the Lord, as if an Angel were offering, yea, Chriſt the Angel of the Covenant, hath a time to take the prayers preſented long ago, and to offer them to God with his own incenſe. They are all recorded in heaven, therefore they are not in vain. When a petition is taken and put upon record, the petitioner petitioneth not in vain, his petition is not thrown out. God doth take all the petitions of the Saints and recordeth them; they are all filed up in heaven.

Yet further, there is no faithfull petition but God puts his fiat to the bottom of it, at the inſtant that it is put up to him. There is a decree in heaven iſſued out for mercy, at the very inſtant that the petition is put up, God dealeth not with us in this kind, as p. 213men do who are counted very gracious, if they pleaſe to tell us they will conſider of our petition: no; but your petition is preſently granted. A petitioner when there is time taken to conſider of his petition, trembles and ſhakes for fear it ſhould not be granted: but the petitions of the Saints of God are granted preſently. When Daniel had been ſeeking God at the evening ſacrifice, an Angel comes to him, and tells him, that at the beginning of his prayer there was a decree to grant it, and that he was ſent to him at the beginning of his prayer, Dan. 9.23. & Pſa. 56.9. When I cry unto thee, then ſhall mine enemies turn back: this I know, for God is for me. Did not David cry oft, and yet his enemies did not turn their backs when he cryed? He cryed oft when his enemies prevailed: yet he ſaith, When I cried then mine enemies turned back: and this I know, why? for God is for me. The meaning muſt be this, that at that inſtant that he cryed, there was a decree in heaven; the thing was done. He p. 214looked on it as done, even as certainly as if he had ſeen it with his eyes.

This is the reaſon that the Saints after they have prayed, though the thing be not actually done, fall to praiſing and bleſſing of God. We have a notable example in Iehoſhaphat, of whom we read 2. Chron. 20.3. that being in a great fear bad ſet himſelf to ſeek the Lord, and proclaimed a faſt throughout all Iudah. He did not ſeek God ſlightly, but ſet himſelf to ſeek the Lord. And what his prayer was, ye may ſee from verſ. 6. to 12. And Iehoſhaphat ſaid▪ O Lord God of our fathers, art not thou God in heaven, and ruleſt over all Kingdomes? Mark how he pleadeth with God for the Covenant he had made, verſ. 8. Speaking of the Sanctuary they had built for his names ſake; If when evil commeth upon us, as the ſword, judgement, or peſtilence, or famine, we ſtand before this houſe, and in thy preſence, (for thy name is in this houſe) and cry unto thee in our affliction, then thou wilt hear and help. He urgeth the promiſe made to Solomon at the p. 215dedication of the Temple. For that prayer of Faith which Solomon made, and God accepted, hath the ſtrength of a promiſe in it. O our God, ſaith he, wilt thou not judge them? for we have no might againſt this great company that cometh againſt us, neither know we what to do, but our eyes are upon thee. 2 Chron. 20.21.2 Chr 20:21Though he profeſt that his enemies were ſo many, that he knew not what to do, and that they had no might to reſiſt them, yet after his prayer was done, and before the battell began, when he had conſulted with the people, he appointed ſingers unto the Lord, that ſhould praiſe the beauty of holineſſe, as they went out before the Army, and to ſay, Praiſe the Lord, for his merciemercy endureth for ever, verſ. 21.

Mark: he had not yet gotten the victory, the battell was not fought, yet as ſoon as he had ended his prayer, he praiſed the Lord for his merciemercy indureth for ever. He made account that the thing was done: It was decreed in heaven. Therefore ſurely the p. 216people of God are anſwered when they call upon him.

Nay, it is not onelyonly decreed, but ere long God will ſatisfie his people, & fill their longing ſouls with goodneſſe, Pſal. 107.9. A time ſhall come when they ſhall they ſay their prayers are heard, and that they have enough. Yea the Lord giveth more ſometimes then his people mention in their prayer, they ask temporall bleſſings, and he beſtoweth ſpirituall, yea he giveth them himſelf, and that is all in all. Surely then the prayers of the Saints are heard and anſwered.

But wherein lyeth the efficacy of prayer? What makes prayer ſo powerfull with God?

One thing is, becauſe God delighteth in mercy, and in communicating himſelf to the children of men. He taketh more pleaſure in doing good, then any can in ſeeking it; yea, then any can in enjoying it from him. Our hearts cannot be ſo ſtrongly ſet to ſeek for any mercy from God, as he is to communicate mercy to us. Who p. 217is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? he retaineth not his anger for ever, becauſe he delighteth in mercy, Mic. 7.18.

Another thing that rendreth prayer ſo effectuall, is Gods Covenant and promiſe to his people. It was the ſpeech of Alchimedes, Give me a place to ſet my Engine in, and I will ſhake the whole earth. Let prayer have a ſure foundation to ſet foot on, and it will do mighty things. Now the promiſes are the foundation of prayer, whereof we have great abundance Numb. 23. You ſhall find abundance of promiſes to the Saints of God, when Balaam was brought to curſe the people. But in Deuter. 33. there are admirable promiſes. There is none like unto the God of I…ſhurun, who rideth upon the heaven in thy help, and on the skie in his excellency. The eternall God is his refuge, and underneath are the everlaſting armes: and he ſhall thruſt out the enemy from before p. 218thee, and ſhall ſay, deſtroy them. Iſrael then ſhall dwell in ſafety alone, the fountain of Iacob ſhall be upon a land of Corn and Wine, alſo his heavens ſhall drop down dew. Happy art thou O Iſrael, who is like unto thee, O people ſaved by the Lord, the ſhield of thy help, and who is that ſword of thy excellency, and thine enemies ſhall be found lyars unto thee, and thou ſhalt tread upon their high places. Here are promiſes to the Saints of God. They ſhall have all things that are good, and God will manifeſt himſelf, eſpecially againſt his enemies. There muſt be a mighty efficacy in ſuch a plea, when there are ſuch large promiſes. So in the 14. Chapt. of this book of Iſaiah, there are diverſe promiſes for Gods people, For the Lord will have mercy on Iacob, and will yet chooſe Iſrael and ſet them in their own land, & the ſtranger ſhall be joyned with them, and they ſhall cleave to the houſe of Iacob, and the people ſhall take them and bring them to their place: and the houſe of p. 219Iſrael ſhall poſſeſſe them in the land of the Lord for ſervants and handmaids: and they ſhall take them captives, whoſe captives they were, and they ſhall rule over their oppreſſours. And it ſhall come to paſſe that in the day that the Lord ſhall give thee reſt from thy ſorrow and from thy fear, and from the hard bondage wherein thou waſt made to ſerve, &c. I make no queſtion but ſome of the people of God have been pleading this promiſe in prayer where the Lord hath promiſed to have mercy on Iſrael, and to give him reſcue from his ſorrows, and fears, and hard bondage. It was hard bondage that we were made to ſerve in, not long ago; here is a promiſe that God will give us reſt from it; and upon the pleading of this promiſe God hath made it good to his people.

And in Iſa. 41.8. there are large promiſes in that Chapter to the Saints of God. But thou Iſrael my ſervant, Iacob whom I have choſen, the ſeed of Abraham my friend, Thou whom he have taken p. 220from the ends of the earth. Here are promiſes for prayer to ſet foot upon, no marvell if it hath ſo much power and efficacy.

There are divers others, and many things behind of the efficacy of prayer, as it depends upon the promiſe & covenant that God hath made with his people: for every promiſe is but a ſeverall branch and expreſſion of the covenant of God: therefore we are to referre them all to the Covenant. I will give you but one Scripture, Ier. 30.10, 11. Therefore fear thou not, O my ſervant Iacob, neither be diſmaied O Iſrael: for lo, I will ſave thee from a far, and thy ſeed from the land of their captivity, and Iacob ſhall return and be in reſt and quiet, and none ſhall make him afraid. For I am with thee ſaith the Lord, to ſave thee: though I make a full end of all nations, whither I have ſcattered thee, yet will I not make a full end of thee: but I will correct thee in meaſure, and will not leave thee altogether unpuniſhed. There is ſomewhat that p. 221God doth, but yet ſtill he remembers his promiſe in the middeſt of affliction, that he will leave nothing of that undone: therefore though his people be under great afflictions, the Lord will be good to them according to his promiſe.

Now again the Lord will regard the prayers of his people; the efficacy of their prayers depends upon this, becauſe it is Gods own work. That which is the work of God is not in vain: God made none of his works in vain. Now all their calling upon God, it is from God; it is Gods own work, and a moſt glorious piece of the work of God. Every prayer that comes from the pooreſt Saints of God; every gracious, and faithfull prayer it is a glorious piece of Gods work; It is a work of the holy Ghoſt, and therefore it is not in vain.

Again, as their prayers come from God, they ſeek God from God; ſo they ſeek God for God, they ſeek the Lord for himſelf. If the people of God ſeek God onelyonly for Corn, p. 222and Wine, and Oyle; if they did ſeek him onelyonly for their own eaſe, and outward liberties, and accommodations, and for the lives of their enemies, perhaps they might ſeek in vain. No, but when they ſeek God, they ſeek God for God, & thence they prevail ſo much with God, Ye ask amiſſe, that ye may ſpend it on your luſts. Iames 4.3. You pray to God oft to be delivered from enemies, and you think your prayers (if it be in ſuch a time as this) they come in vain: No marvell if ſo you pray that you may have liberty to trade, and deliverance from taxations; (theſe may be ſought,) but the houſe of Iacob ſeeks God for his name, that that may not be diſhonoured, and for his Goſpell, that that be not taken away, and the power of godlineſſe trodden as dirt in the ſtreet. When they ſeek God for God, no queſtion, but God will hear and anſwer.

But the great efficacy of prayer is this, it is part of the purchaſe of the bloud of Chriſt: that God might hear p. 223the prayers of the Saints, it comes from the merits of Chriſt, it is a part of his purchaſe that God ſhould regard them, it is in his name that we pray; ſo we are taught. It is by Chriſt that we have acceſſe to the throne of grace, our priviledge of ſeeking God is that which Chriſt hath purchaſed by his bloud. So that our ſeeking of God is not onelyonly a duty, and beneficiall to us, but it is a high priviledge purchaſed by the bloud of Chriſt; by him we have acceſſe with boldneſs, the word is, with liberty of ſpeech: liberty of ſpeech is by the bloud of Chriſt, that we may come before the Lord, and open our minds fully, certainly there is a great deal of efficacy in prayer. Whatſoever our prayers are, as they are from us, though they be vain as they are from us, yet take them as Chriſts purchaſe, here lies the great efficacy of prayer.

Think not that the efficacy of prayer lies in earneſtneſſe, or enlargement: though it be a comfort and an evidence that God enlargeth us by his p. 224Spirit, (it is not parts that enlarge, but the Spirit) but the virtue of prayer lies not here: the ſtrength whereby prayer doth great things, it lies in ſecret, in the purchaſe of Chriſt.

Again, Chriſt takes all the prayers of his people, and tenders them up to his Father for acceptance. We have a more glorious way of coming to God then Adam had in innocency, yea in ſome reſpects then the Angels themſelves, by having ſuch an Interceſſor that takes all our prayers and carries them to his father.

Yea, not onelyonly ſo, but he joins with us to the Father. There is a place in the Hebrews quoted out of the Pſalms, that ſhews that Chriſt praiſeth God in the congregation; it is not onelyonly the Saints that praiſe God but Chriſt himſelf. Heb. 2.12. I will declare thy name unto my brethren, in the middeſt of the Church will I ſing praiſes unto thee. Chriſt in the middeſt of the Church ſings praiſe to God. When people meet to praiſe God, Chriſt praiſeth him. It is a mighty encouragement p. 225in praiſing God. So in prayer, when we meet to ſeek God Chriſt ſeeks him: for he is at the right hand of the Father, making continuall interceſſion for the Saints; Chriſt himſelf joynes with them in the work that their prayers may be heard and anſwered.

Again, it is the ſtile and title that God glories in, to be a God hearing prayer, therefore he will hear and anſwer.

Again, prayer is the pouring forth of the ſpirit to God; the ſpirit that is ſo be beautified with the graces of his own ſpirit; now the pouring forth of ſuch a precious ſpirit to God ſo beautified, and principled with the graces of the holy Ghoſt, certainly this cannot but be anſwered by God. Indeed, the Scripture ſaith of the heart of the wicked, that it is little worth: Let their heart be poured fourh, God doth little mind, or regard it: but the heart of the righteous is much worth; it is very precious before God: therefore when their hearts are poured out, p. 226and God ſees the beauty and glory of his graces on them, it is exceeding delightfull to him, and ſuch pouring out of their hearts, are heard and anſwered. If God have a bottle for all their tears, he hath a bottle alſo for all their expreſſions, and pouring out of their hearts in prayer.

Further, the exceeding delight that God hath in his Saints muſt needs cauſe God to regard their calling unto him. They are his darlings: now there is no man that loves to deny a ſuit to any that he delights in.

Laſtly, it were not for the honour of God, that his people ſhould call unto him, and not be anſwered, nor receive that comfort they pray for. It is reported of Titus, though he were a heathen Emperour, yet he would not that any man ſhould go ſad out of the preſence of the Prince. God accounts it an honour that none ſhould go ſad out of his preſence. Therefore thoſe are called on to rejoyce that ſeek the Lord. Let the hearts of them rejoyce that ſeek the Lord, Pſalm. 105.3. not onelyonly p. 227let the heart of them rejoyce that find the Lord, that obtain that they ſeek, but thoſe that ſeek the Lord, while they are ſeeking ſhould rejoyce in ſeeking him.

But now I will onelyonly take away that great objection, and reaſoning, that is in the hearts of many men againſt this point, and then come to the application.

You tell us that the prayers of Gods people are not in vain. But when they call unto him he will anſwer them, and by Gods mercy now and then, we have found ſome comfortable hearing from heaven: but ordinarily we find it otherwiſe. How many prayers have we put up to God, and find not the iſſue? we pray, and pray, and the enemies prevail, though now and then God give us help.

Now for the taking away of all unbelieving reaſonings againſt this point, I will not go from the Text at this time.

Therefore the firſt anſwer is this: You ſay you have ſought God, and p. 228have not what you would have, and therefore God hath not anſwered when you have called.

Though perhaps this that you now ſay is ſomething, yet it makes not the text void. Remember what hath been before: heretofore you have ſought God, and God had anſwered your ſeekings, remember the times of old, let that for the preſent a little ſtay you. It was that that ſtayed the Pſalmiſt, he began to reaſon as you do, that he had ſought God without anſwer, Will the Lord caſt off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his promiſe fail for evermore? &c. Pſalm, 7, 8. here ſeems to be as much unbelief as in your reaſoning, but mark what follows, v. 10. And I ſaid this is my death: but I will remember the years of the right hand of the moſt high. O, it is my ſinne, and weakneſſe that I ſhould reaſon thus, I conſider not what to do when I reaſon thus: but I will remember the years of the right hand of the moſt high, verſ. 11. I will remember the works p. 229of the Lord: ſure…y I will remember the wonders of old. v. 12. I will meditate alſo of all thy works, and talk of thy doings. Thy way O God is in the ſanctuary: who is ſo great a God as our God? Thou art the God that doeſt wonders, thou haſt declared thy ſtrength among the people, v. 14. Thou haſt with thine arm redeemed thy people, the ſons of Iacob and Ioſeph, v. 15 Mark, at length he recovers himſelf with this, though preſent things ſeem to go hard, yet he remembred what God had done; ſo do thou in this caſe. In this book of Iſaiah, you have a complaint of unbelieving hearts, as if God had been ſought in vain. Iſa 40.27. Why ſayeſt thou O Iacob, and ſpeakeſt O Iſrael, my way is hid from the Lord, and my judgement is paſſed over from my God. Art thou one of the ſeed of Iacob, and haſt ſought God and ſayeſt, thou haſt had no anſwer? God reaſons the caſe, and will confute their unbelief. Haſt thou not known? haſt thou not heard, that the everlaſting God, the Lord, the p. 230creator of the ends of the earth, fainteth not, neither is weary? there is no ſearching of his underſtanding. He giveth power to the faint, & to them that have no might he increaſeth ſtrength. Even the youths ſhall faint and be weary, and the young men ſhall utterly fall. v. 28, 29, 30, 31. But they that wait upon the Lord ſhall renew their ſtrength; they ſhall mount up with wings as Eagles; they ſhall run and not be weary and they ſhall walk & not faint. Hath not God done great things heretofore, in 88. and in the powder plot and at other times? and though we be in ſome ſtreights, remember what God did before.

This ſhould appeaſe your hearts, what though thou have not preſent audience for the thing thou ſeekeſt: yet think, I deal with a God that hath an underſtanding that I cannot ſearch. God it may be lets the adverſary prevail ſometimes, I cannot tell what glory God may get by it, I cannot conceive how God can bring his own glory about when Iſrael flees before p. 231the Philiſtines. But why ſayeſt thou ſo O Iacob? there is no ſearching of Gods underſtanding, God ſees further then thou canſt ſee: that thing that thou thinkeſt will make againſt his name may make for it: therefore lay thine hand upon thine heart. He giveth power to the faint, and to them that have no might. God ſtayes till men have no might, till they faint, and are ready to fail, and then he comes and helps them. That is the meaning of that Scripture in Luke, where Chriſt ſaith, God will avenge his elect that cry night and day to him, though he tarry, he will avenge them, he will hear their prayers, he will anſwer their requeſts. But it follows upon it, notwithſtanding when the Sonne of man comes ſhall he find faith on earth? I verily think that that want of faith, hath reference to that very promiſe ſpecially, that God will hear his elect that cry: but God may ſtay ſo long, as that the very time when God ſhall come to perform it, and ſhall intend to do it, it may be a time when their p. 232faith is overcome, and fails in the promiſe, that they begin to give over, and think they have ſought God in vain. And uſually the time when God comes to fulfill his promiſe, and to anſwer the prayers of his people, it is that very time when they fail and are ready to ſ…ck. Therefore that may be another argument, it may be thou haſt not believed this promiſe. Thou ſayeſt thou haſt prayed, and thou thinkeſt thou haſt not anſwer: haſt thou believed this promiſe in the Text? haſt thou relyed on it? God hath commanded it, and haſt thou done as he commanded with belief, Call unto me and I will anſwer thee.

The word of God ſhall be made good, but how? upon our faith: it ſhall be made good to us upon our believing: though we be never ſo godly, and pray never ſo well, yet if we will have the promiſes made good, it muſt be upon believing. If thou haſt not laid the weight of thy ſoul on the promiſe, thou haſt no cauſe to ſay that God hath not made his word good; it p. 233may be thou haſt not faith: learn to believe the word, and then thou ſhalt have it fulfilled. Thou wouldeſt have it made good, and then thou wouldeſt believe it; no, thou muſt firſt believe the word, and then expect that God ſhould fulfill his promiſe.

Again, God is a great God that we call unto, and it is fit for us to wait, & and to wait long. He is great, and we call for great things, and we are poor, mean, vile wretches. God hath his prerogative ſometimes to anſwer preſently, ſometimes not ſo. Elias was a great praying man, he is ſet for an example of prayer; he prayes at one time for fire to come on the ſacrifice, and fire came down preſently; another time he prayed for rain, and then he prayed ſeven times, and bowed his head between his knees, and ſent his ſervant, and ſent him again and again. At one time God comes in at the firſt, at another time not till the ſeventh hour; it is Gods prerogative.

And take this note; it is a true ſign of a gracious ſpirit, though God defer, p. 234yet ſtill for the ſoul to cling to God, to think well of God, and of the wayes of God, and of the duty of prayer; it is an excellent ſign, and the ready way to find favour with God. You have ſometimes two beggers follow you for alms; one perhaps hath true need, pure need, and is of a ſoft tender ſpirit, the other is a ſturdy rugged beggar, you deny them both; he that hath pure need, and hath a ſoft tender ſpirit, he thinks he is unworthy that the other man ſhould be bountifull to him and he falls a weeping: yet he thinks well of the man, and will be ready to beg of him upon another occaſion, he hath good thoughts of him. But the ſturdy begger rails, & breaks into an angry paſſionate mood, and he will ask no more; who of them is like to prevail, the ſoft ſpirit that hath an ingenious diſpoſition, or the ſturdy ſpirit that ſoon breaks off? Thus there are many paſſionate hearts, that are not froward with men, but with God, they come, and ask mercy of God, but their hearts are ſtiff, and froward p. 235and ſturdy, if they have not that they would, they preſently break off, and ſay, why ſhould we wait on God, and cry, it is in vain to ſeek the Lord. But now a gracious, tender, ingenious diſpoſition, though the thing come not that he prayes for, he juſtifies God in all, and ſpeaks well of God, and well of prayer, and loves that ſtill, and waits on God in that way: this is the ſoul that is likely to prevail.

But further, (to anſwer from the Text) it may be thou haſt not called unto God, Call unto me, ſaith God. It may be it is ſomewhat elſe that thou haſt ſought in prayer then God: though thou name God in thy prayer, it may be thy heart hath been after creature-helps, and thou haſt made more account of the help of the creature, of Armies, and ſtrength, thou haſt made account that they would do it rather then prayer; and if there be no help but prayer, thou thinkeſt it but a dry buſineſſe.

A carnall hearted man when he p. 236hears of an army of twenty thouſand men well clothed and the like, he thinks much may be done, but for the prayers of Gods people they think they be nothing. Now if thou have ſought help by creatures, rather then by God, thou haſt not ſought God all the while, Or if it have been but outward ſafety, that thou haſt ſought and not the face of God, thou haſt not ſought God, Seek my face, ſaith God, Pſalm 27. This is the generation of them that ſeek thy face, O Iacob. Pſalm. 24. Thou ſeekeſt not God, without thou ſeek Gods face, without thou ſeek God for himſelf. And ordinarily, God is not ſought, but thy eſtate is ſought; and thou cryeſt out for the danger thou art in. Therefore thou haſt no cauſe to ſay, it is in vain, look to thy prayers, take up thy prayers again. Do as the fiſhermen do; if they find that there comes nothing up, that they do not catch, they take up their net, it may be there is a hole, a rent in the net. And ſo the Angler, if the fiſh do not bite he takes up the bait, it p. 237may be there is ſomewhat wanting on the hook. So look to thy prayers, it may be it is not God that thou haſt ſought, take them up and ſee what is amiſſe in them.

Another anſwer is this, it may be thy prayers have been vain and therefore no marvell if nothing but vain come of them. Surely; God will not hear vanity, Iob 35.13. If there be nothing but vanity, how canſt thou expect that God ſhould hear them? Our prayers are ordinarily without form, and void, that is, there is nothing but vanity in them. Not that God regards ſo much the ſetting of a mans words in form handſomely: for the grones and ſighs of the ſpirit of God are accepted, though they be not methodicall, as the making of a ſpeech to men; God looks not to that. Many pray, and they know not why, but becauſe others do; but they propound not the true end of prayer.

I appeal to thy conſcience; when thou haſt gone to pray to God, haſt thou propounded this end? I am going p. 238to tender up that worſhip and homage, that I a poor creature, owe to to the infinite glorious firſt being of all things: you call your families ſometimes to come to prayer, and never think what you do, what you aim at. I and my family are now going to ſeek the great God in prayer, I am now going to joyn with my father or my maſter, now that we are altogether in this family to tender up that worſhip and homage that we poor creatures owe to that infinite glorious firſt being of all things whereby to teſtifie our high reſpect, and eſteem of him. Now if thy prayer be a cuſtomary way of prayer it is vanity, it hath not a right end.

It may be thou goeſt to prayer meerly to ſatisfie conſcience· Or ſome have this by end in prayer, a wicked end, that is, they think to ſatisfie God for their former ſinfull wicked wayes. They take liberty in company to drink and pleaſe the fleſh, and as they ſerved themſelves then, ſo now they will ſerve God, and ſet one againſt another. p. 239Sometimes they will give liberty to the fleſh to take contentment that way, but they will not alway do ſo, ſometime they will be devout & ſerve God. There is no man ſo wicked as to be alwayes in the acts of wickedneſſe, but they think God muſt have his turn, and they muſt have their turn ſometimes. And this is the prayer of many people, to put their ſins in one ſcale, and ſo many devout prayers in the other ſcale, and the one ſhall poize the other. This is vanity, this is not the end of prayer.

When God doth not ſee thy expreſſions filled with the graces of the Spirit: this is vanity; Take heed of vain expreſſions, when there is nothing but nature in prayer; though there be never ſo much earneſtneſſe in prayer, if there be but a naturall ſpirit it is vanity, we muſt pray in the ſpirit as the Scripture ſpeaks.

And take heed of ſluggiſhneſſe in prayer, that makes it vanity. The breath that comes from life in mans body is warm, but the breath that p. 240comes from bellows is artificiall and cold, ſome mens breath in prayer is artificiall and cold, but the prayer that comes from life, is warm breath that comes up to God.

Again, vanity in prayer is this, when all is eaten out with vain thoughts, thy heart roves in prayer, thou knoweſt not where thou art, thou canſt not call that which thou makeſt a prayer. A prayer with vain thoughts it like beer, or wine that is dead, and hath loſt the ſpirits. Vain thoughts are worms that eat out the ſtrength of a duty: would you preſent a diſh to your ſuperiour that were worm eaten, or that were gnawn on before? when we let out our thoughts in duties, and preſent them to God, they are worm-eaten, and torn, the ſtrength of them is quite gone.

And after you have prayed, take heed that you make not your prayers vain, by not looking after them, for the accompliſhment of them; or by being proud of your prayers & gifts, by reſting in them.

p. 241And again it is vani…y when thou undoeſt all as ſoon as thou haſt done, by going contrary to thy prayer in thy life, not adding watchfulneſſe to prayer. If a man take pains to weave a web, and ſpend ſo many hours in it, and then ravell it out, this man ſpends his time in vain. So do moſt people with their prayers, they pray for merciemercy, and grace, and as ſoon as they have done they go quite contrarie and ravell and undo all, is not this vanity? No marvell if thou thinkeſt it in vain, when there is nothing but vain thoughts in thy prayers.

And take heed that you make not the prayers of others vain. Luther writes to Melancthon angerly, in regard of his fear of the power of his adverſaries, ſaith he. You make our prayers void. So it may be ſaid of many that are cold, and luke-warm, and dead-hearted, and do not take to heart the cauſe of God; that fear the diſpleaſure of this bodie, and that bodie; you make our prayers void. You that have praying friends, it may be fathers, p. 242& mothers that are dead whoſe prayers are put up in heaven, take heed that you make not their prayers void; that you give them not cauſe if they ſhould come to live again from the dead to weep and cry out, O how are our prayers made void by the prayers of ſuch and ſuch.

But you will ſay; Lord, what will become of us? we have abundance of vanitie in our prayers.

Therefore, that you may not be diſcouraged, know, that though there be manie vain thoughts in prayer, yet if there be ſighing and mourning, and humbling of the ſoul, and panting of the heart after God in groning, and ſighing, & though there be a mixture of vanitie, yet there is a working of the Spirit of God, and of grace in the heart after God; know that the Lord will not charge this vanitie on thee, the Lord will do away thy ſin, therefore let not that diſcourage thee. The efficacy lies not in the excellencie of thy prayer, but in the merits of Chriſt, and his mediation: OnelyOnly Chriſt will p. 243have ſomewhat of thy ſelf in thy prayer, he will have thy heart pant, & work after him: but there may be abundance of vanitie, thou draweſt a line, and makeſt a blot, and another line, and another blot, Chriſt draws all fair again, and preſents to his Father.

Who are Iacobs ſeed.But another queſtion is this, you ſay it is vain to pray. Can you make good that you are one of the ſeed of Iacob? This priviledge belongs to them; it may be you are of the ſeed of Eſau.

The ſeed of Eſau, what is that?

Who are Eſaus ſeed.The Apoſtle ſpeaks of Eſau what his guiſe was. Heb. 12.6. and ſaith, Take heed that none of you be ſuch as Eſau, leſt there be any fornicatour or profane perſon as Eſau, who for one morſell of meat ſold his birth-right. Now if thou prove a fornicatour thou art of the ſeed of Eſau, or a profane perſon; what is that? for one morſell of meat he ſold his birth-right, that is, to pleaſe, and ſatisfie and content the fleſh he ſold his birth-right, that was p. 244the land of Canaan; & ſo typified the priviledges of the Church of God, and even a type of heaven it was. His birth-right had a ſpirituall meaning, it had reference to the ſpirituall priviledges, that the Saints of God have to this day in all the ordinances of God.

That man or woman that priſeth any carnall contentment before ſpirituall priviledges, they are of the ſeed of Eſau, and not of Iacob. Thou thinkeſt there is ſome ſavour in monie, and in a good trade, and in good chear, and ſuch a day as this November 5. is better then a faſtday, becauſe of the good chear: but for the ſpirituall duties of this day, to come and magnifie God, and to attend upon his word, thou thinkeſt they are circumſtances, and by matters, and thou art troubled if the Sermon be too long to hinder thee of thy dinner; thou art a prophane Eſau, all that I have ſaid belongs not to thee, thou doſt not belong to Iacob but to Eſau, that preferreſt carnall things for the fleſh before p. 245the ſpirituall priviledges of the Saints.

How are Iacobs ſeed known.But how ſhall I know that I am one of the ſeed of Iacob.

How do you know ſuch an ones child, but by his likeneſſe to his father? One that hath the ſpirit of Iacob is of the ſeed of Iacob. There are manie things that the Scripture ſpeaks concerning Iacob, and ſee if you do anſwer them.

Firſt,Gen. 32.24.Gen 32:24 Iacob was a mightie man in prayer, he was a wreſtler with God, & he wreſtled till the day broke, & was as ſtrong at the laſt as at the firſt: haſt thou the ſpirit of thy father Iacob? art thou not diſcouraged in prayer? though mercy come not preſently, yet doſt thou wreſtle all night, & reſolve whatſoever come, if thou die, thou wilt die wreſtling; here is a child like the father, therefore thou art of the ſeed of Iacob.

Secondly, Iecob was one that feared God, when God appeared to him he looked on the preſence of God as dreadfull, How dreadfull is this place? p. 246Geneſis 28. becauſe God was there. So doſt thou look on the preſence of God as dreadfull, that thou canſt ſay the fear of the great God is on thy ſoul: when thou comeſt into his preſence? mark, for this is that expreſſion in the Pſalm, Ye that fear the Lord praiſe him, all the ſeed of Iacob glorifie him, and fear him all ye ſeed of Iſrael, Pſalm. 22.23. If you will be ſure not to ſeek God in vain, but that you may praiſe him in ſeeking him, fear the Lord all the ſeed of Iacob.

Thirdly, Iacobs heart was diſingaged from the creature, a little of the creature would ſerve his turn, Gen. 28. Lord ſaith he, if thou wilt give me meat to eat & raiment to put on. He looked no further, he minded no great matters. Therefore in Pſ. 24. there the generation of Iacob is ſet out, and one thing is, he that hath not lift up his ſoul to vanity. The men of the world have great things in their eyes, they are vanitie in Gods eye, though they be great in theirs, and they lift up their hearts to them. Now the ſons of Iacob p. 247do not lift up their hearts to vanitie, though the things of the world be preſent, their hearts ſtirre not, they riſe not; but if God and Chriſt, and heavenly things be preſented, their hearts are lifted up. If thy heart be lifted up to vanitie, if thy heart be as iron and the vanities of the world come and draw it up, thou art not a ſon of Iacob: a little would ſerve Iacob though he were a great heir, He was a plain man and dwelt in tents, Geneſis 25. and had a plain ſpirit, he did not look after great things; whereas Eſau looked after great things abroad.

Again, he was one of a tender ſpirit: therefore where it is ſaid he prevailed with the Angel, it is ſaid he wept, and made ſupplication unto him, he found him in Bethel, & there he ſpake with us. That ſtorie of Iacob concerns us how God dealt with our Father. If now thou have a tender ſpirit as he had; if when thou goeſt into the preſence of God thou find thy ſpirit yield and melt, and relent, p. 248thou art one like thy father Iacob.

Again further, Iacob did in the time of his ſtreights repair to the covenant, that was a great ſatisfaction to his heart; he looked to the covenant, he faſtned on that, and there he held as the main ſupport of his ſpirit. Gen. 32.9. And Iacob ſaid, O God of my Father Abraham, and God of my Father Iſaac, the Lord which ſaidſt unto me, return unto thy countrey, and to thy kindred, and I will deal well with thee. &c. He heard that Eſau was coming againſt him with a great company; & what doth Iacob? he gets him to God, O God of my Father Abraham, & of my Father Iſaac, the Lord which ſaid unto me return into thy countrey, &c. He repairs to the Covenant: Remember thy Covenant with Abraham and Iſaac, and with me to, I went on thy word. Here was the guiſe of Iacob: canſt thou in a ſtraight get thee a word, and a promiſe, and brood thy ſoul over it, and claſp it cloſe, and ſay this is the promiſe that muſt, and will do me good?

p. 249Again, Iacob was of an humble ſpirit, I am not worthy of the leaſt of thy mercies. He admired at the mercy of God that he had any thing, & Gods mercies made him more humble; this is an excellent diſpoſition, we are many times humble and lowly when we are under the hand of God in affliction: but when mercies make us humble, that the more God is gracious the more vile we are in our own eyes, this is excellent.

And he looked back to his former condition, he looked upon his poor beginning and gives God the glory: I paſſed over this Iordan with my ſtaff; Many of you came with your ſtaff, and God hath given you two bands, you are grown great, are you willing to think of it, and to acknowledge the poor eſtate that once you were in, and to give God the glorie, I was thus, & thus, of poor parentage, and ſee how God had dealt with me.

Another thing remarkable is, that Iacob contented himſelf with God alone, he accounted that he had p. 250enough in God alone, though all were taken from him, he did not look upon himſelf as undone, but he had that that might make him for ever. In Gen. 33. compare the 9. and 11. verſes, you ſhall find a notable difference between Eſau and Iacob, yet the word in our books is the ſame, but this Scripture is much wronged by the tranſlation. In verſ. 8. Eſau when he comes to Iacob, when Iacob would have given him his preſent, ſaith he, what meaneſt thou by all theſe droves which I met? he ſaid theſe are to find grace in the ſight of my Lord: and Eſau ſaid, I have enough my brother. It was a ſtrange ſpeech of Eſau: A covetous wretch that is alway pyning and murmuring for having no more, and thinks, he ſhall want before he dye, he doth not come ſo farre as Eſau, and Eſau could ſay, I have enough, are there not many of you that never ſay you have enough? I pray thee take my preſent ſaith Iacob, for I have all things, nay ſaith Eſau, I have enough. The one ſaith I have enough, the other ſaith I p. 251have all things, for …o the word is Col; Eſau had enough, he did not want, he had meat and drink, and he ſaw none to interrupt him, he was ſatisfied with his eſtate, as his portion; he had enough, he cared for nothing more, they might talk of other things, but that was enough to him. Iacob comes, and ſaith I have enough; but this was another manner of enough: Eſaus enough is his eſtate, but Iacobs enough is God, for he ſaith, I have all, Iacob was meaner for his outward condition then Eſau, for he had nothing but what he had gotten in hard ſervitude. Now Eſau ſaith, I have enough: Iacob ſaith, I have all: that is, God is enough in the want of all, if Eſau ſhould ſtrip him of all he had, yet he had all in God. Now one that is of the ſeed of Iacob, in the time of want (as ſome of you may be plundered, and then all is gone you ſay;) no, if thou be of the ſeed of Iacob if thou have God thou haſt all. There is ſuch a promiſe, He that overcometh, ſhall inherit all things. How is that? and I will be his God, Revel. p. 25221.7 Therefore whatſoever thou wanteſt if God be thine, if thou be Gods child, thou haſt all.

Further, one of the ſeed of Iacob is one of the Church of God: for all Iacobs poſterity was ſo: therefore the bleſſing in Ruth is,Ruth. 4.11.Ruth 4:11 The Lord bleſſe thee like Rachel and Leah, which two did build up the houſe of Iſrael. Why is it not, the Lord bleſſe thee as Rebeccah, or Sarah, but as Rachel & Leah. (It was a bleſſing upon a marriage condition) the reaſon is, becauſe from Rachel and Leah, came onelyonly thoſe that were of the Church, that were members of the Church of God; but there came others from Rebeccah, & of Sarah came onelyonly Iſaac, but Abrahams poſterity was otherwiſe. And that Church that was then was but a type of that which ſhould be after; that is of a company of people elected, and called out from the world to be partakers of the Priviledges of Ieſus Chriſt. The people of the Iews, the ſeed of Iacob were the Church of God, as the ſeed of ſuch an one. And p. 253this typified the Church that ſhould be after; a company that are taken out of the world, to partake of the priviledges of Ieſus Chriſt. Canſt thou ſay that thou art of the Church? The word that we tranſlate Church is a company that is called out from the world. Canſt thou ever tell of a work of God ſeparating thee from the world, that when thou wenteſt according to the world, God gave thee a mighty call that made a ſeparation between thee and the world? For it is ſaid ſo of the ſeed of Iacob, Numb. 23.9. From the tops of the rocks I ſaw him, and from the hills I behold him: lo, the people ſhall dwell alone, they ſhall not be reckoned among the Nations. All the ſeed of Iacob are called out of the world, they are ſeparated from them by a mighty work of God to partake of Chriſt, and be a member of him.

And upon this, ſuch an one mightily longs after all the outward priviledges of the Church, to enjoy all the outward ordinances of Chriſt after his p. 254way, thoſe that are of the ſeed of Iacob, they prize the excellency of Iacob as the greateſt excellency, their hearts are towards it, and they rejoyce in that above all the excellency in the world. If you ask what this excellency of Iacob is? it is the joyning of Gods people in the way of ordinances, and duties of Gods worſhip in the purity of them. This in Scripture is called the excellency of Iacob, Pſal. 47.4. He ſhall chuſe our inheritance for us, the excellency of Iacob whom he loved. It is an excellent Scripture. O, it is a bleſſed thing to give all to God, to let God chuſe our inheritance. What is our inheritance? The excellency of Iacob whom he loved. What was that? The worſhip of God, and his ordinances, joyning with the people of God in the way of his ordinances, in his temple, thoſe were the things that were the ordinances of God in thoſe times; thoſe are called the excellency of Iacob; and ſo it is now the excellency of a people to enjoy Gods ordinancies.

p. 255You have another expreſſion to the ſame purpoſe. And I will bring forth a ſeed out of Iacob, and out of Iudah an inheritour of my mountain, and mine elect ſhall inherit it, and my ſervants ſhall dwell there. Iſaiah 65.9. What is the mountain of God? Gods Ordinances in his Church, I will bring a ſeed out of Iacob, and Iudah, and they ſhall inherit my mountain. So that the greateſt inheritance of the ſeed of Iacob is the mountain of the Lord: communion with the Church of God, and his ordinances: if you be of the ſeed of Iacob, your hearts prize, and rejoyce in this, and that you have in Pſalm. 24. verſ. 3, 4, 5. you ſhall find how the ſeed of Iacob prize the enjoyment of God in his Ordinances. Who ſhall aſcend in to the hill of the Lord? who ſhall ſtand in his holy place? He that hath clean hands, and a pure heart; who hath not lift up his ſoul unto vanity, nor ſworn deceitfully. He ſhall receive the bleſsing from the Lord, and righteouſneſſe from the God of his ſalvation. This is the generation of them that ſeek him: that ſeek thy p. 256face O Iacob. It is ſo in the book▪ but the particle O, is not in the originall: and therefore it may be read thus, That ſeek the face of Iacob; it may be read in the Genitive caſe, as well as in the Vocative. This is the generation of them that ſeek him, even of Iacob, and then he turns to God, that ſeek thy face: but becauſe his heart was full of this, of ſeeking Gods face, (though he intend to mention what generation it was, the generation of Iacob) he puts in that before, the generation of Iacob that ſeek thy face: that is, this is the generation that ſo priſe God in his ordinances, and account it ſuch a bleſſing of God; that joyn themſelves to the Church of God, and ſet up his ordinances and wayes; this is the bleſſed generation, theſe are thoſe that ſeek God truly. We ſeek not God truly unleſſe we ſeek him in his own wayes, unleſſe we ſeek him in all his ordinances, we cannot comfort our ſouls that we ſeek him in truth. For as in the way of obedience, we cannot have comfort in our obedience that it is p. 257true, except it be univerſall to all Gods commandments, ſo we cannot have comfort in our ſeeking that it is true, except it be in all his ordinances, and wayes: therefore we muſt be of the generation of them that ſeek the face of the Church, that ſeek thy face O Iacob. So it follows in that place, lift up your heads O ye gates, and be ye lift up ye everlaſting doors, that the King of glory may come in. Where ſhould the King of glory come but into his Church? Who is the King of glory? The Lord, ſtrong and allmighty: ſtill the Church is called on to entertain Chriſt in his glory, ſo this is ſpoken of the Church. Thus you may know, whether you be of the ſeed of Iacob.

Again, if you be the ſeed of Iacob you have the inheritance of Iacob, & account it your inheritance. What was Iacobs inheritance? Deuter. 33.2. The Lord came from Sinai and from his right hand came a fiery law. The law of God is a fiery law; yet in verſe 4. Moſes commanded us a law, even the p. 258inheritance of the congregation of Iacob. So that though the law be a fiery law, a ſtrict law, a ſevere law, yet it is the inheritance of the congregation of Iacob. If you be of the congregation of Iacob you account the law of God to be part of your inheritance: not onelyonly to be that which you are bound to, that you muſt obey whether you will or no, but you rejoyce in the law of God as your inheritance. For my part I know not a more ſure note of a gracious heart then this; one that rejoyceth in Gods law as his inheritance: as you know what expreſſions David hath, he rejoyced in it more then in Gold and Silver, more then in the honey, and the honey-comb. It is one thing to obey Gods Law, and another to rejoyce in it as an inheritance. If thou be of the ſeed of Iacob, thou haſt the inheritance of the ſeed of Jacob.

Another is, he that is of the ſeed of Iacob is faithfull in the place that God hath ſet him. Iacob in ſerving of Laban, Gen. 31.6. though he were churliſh, p. 259he profeſſeth that withall his power he ſerved his father. It is an excellent Text for ſervants; you would fain have time to ſeek God, and God forbid, but there ſhould be ſome time allowed the pooreſt and meaneſt ſervant to ſeek God alone. But art thou of the ſeed of Iacob? then be like him in this, to ſerve with all, thy power, though thou have a froward maſter or miſtris, as Laban was, though they uſe you hardly, yet ſhew godlineſſe in that relation. And for ſervants to ſeem godly, he muſt go hear, this Sermon, this man, and the other man, and be very earneſt: (I blame them not for loving the word and deſiring it: but for ſervants to be earneſt in hearing the word, & injoying the ordinances, and crying out againſt ſuperſtition, and Antichriſtianiſme, & yet be ſluggiſh, and unfaithfull in their ſervice, and ſo as to give juſt offence to their governours, it is a diſhonour. Shew your godlineſſe in your relation: certainly there is no man or woman godly, but thoſe that are ſo in the relations p. 260and places that they are ſet in: therefore manifeſt your ſelves thus to be the ſeed of Iacob.

Again, the ſeed of Iacob is a taught ſeed, God teacheth them, Pſal. 147.19. He hath not dealt ſo with other Nations, he gave his law to Iacob, and his word to Iſrael. So in Deut. 33.10. Levi is appointed to teach Iacob. There is never a one of the ſeed of Iacob that is ignorant, that is a fool in matters of religion, he is taught.

And then, one of the ſeed of Iacob, is one that hath a care of his family: ſo we read of Iacob, Gen. 35.1. God ſaid to Iacob, Ariſe, go up to Bethel, and dwell there, and make there an altar unto God that appeared unto thee when thou fleddeſt from the face of Eſau thy brother. Then ſaid Iacob to his houſhold and to all that were with him, put away the ſtrange gods that are among you, and be clean, &c. When he was to go into Gods preſence, he laboured to reform his family. When God calls you to faſt dayes, and to the Sacrament, do you cleanſe your families, do you look p. 261what evills are in your families, and put out your power to cleanſe them?

But there is one more that I may not omit, that is, Iacob, when he was to die, though he himſelf was to go the way of all fleſh, yet this was his great comfort and the comfort of thoſe that he left behind, that God would make good his word to his Church and people, Gen. 48.21. and Iſrael ſaid to Ioſeph, Behold, I die, but God will viſit you, and bring you again to the land of your Fathers. Behold I die, but I die in faith of the promiſe: becauſe I am taken away ſhall I think the promiſe ſhall be of no effect? no; God ſhall bring you to the land of your fathers. Now when God ſhall caſt you on your ſick beds can you ſay, Behold I die; but go you on, God will make good his word, I die in faith that it ſhall go well with the Churches of God: there will be a time when they ſhall get the victory, when Chriſt ſhall reign, and the Saints ſhall be delivered from their oppreſſours? Here was the p. 262ſpirit of Iacob: if you be ſuch a ſeed of Iacob you ſhall not ſeek Gods face in vain, but when you call unto him, he will anſwer you.

But you will ſay, it is true, ſome men may call unto God, and he will hear him, but I am a poor contemptible and wretched creature, and if I do call unto him, he will not hear nor anſwer me.

That place in the Pſalm fully anſwers any objection againſt our poverty, or the poverty of our prayers, Pſalm. 102.17. He will regard the prayer of the deſtitute, and will not deſpiſe their prayers. The prayer of the deſtitute, the word ſignifies a poor ſhrub in the wilderneſſe, a contemptible ſhrub, that is trodden on by the feet of beaſts, and none regards it; God regards ſuch prayers.

If I could make an excellent prayer it were ſomewhat: No, he doth not deſpiſe thy prayer. It may be thy prayer is ſuch as thou deſpiſeſt, & that others would deſpiſe, but God will not deſpiſe it.

p. 263But this was ſpoken perhaps to ſome in thoſe times.

Mark what follows; This ſhall be written for the generation to come. This Scripture, this promiſe of God, it is written for the generations to come. And the people that ſhall be created ſhall praiſe the Lord. We that were not made then, but were created ſince, let us praiſe the Lord for this Scripture, that God will regard the prayers of poor ſhrubs, and not deſpiſe them.

But they are great things that I ſtand in need of, and it may be in vain for me to pray for ſuch great things at Gods hands; perhaps if I did pray for ordinary things there might be hope, but I am to pray for great things, mercies for the Church and for the Kingdom, & people of God; is it not in vain for ſuch a poor wretch as I to pray for ſuch great things?

We may think that the things we pray for at Gods hands are too great for us to beg, but they are not too great for God to give. It is obſerved p. 264of Perilla, when Alexander would have him ask a dowrie for his daughter; Alexander preſently promiſed him 50. talents; it is too much ſaith he, 10. talents are ſufficient; Alexander anſwered him, if it be too great for you to ask, it is not too great for me to give. God loves that his people ſhould ask great things of him: yea he loves that the pooreſt, and meaneſt of his people ſhould ask him great things; and therefore he ſayes in this Text, Call unto me & I will anſwer thee, and ſhew thee great and mighty things. This is a promiſe to every one of the ſeed of Iacob.

But when I pray in the time of affliction, and Gods hand is on me, will it not be in vain to call unto him then?

It is true; to neglect God in former times, and then to pray onelyonly in affliction, it is a dangerous condition: but this temptation comes upon ſuch as have ſought God before. I, now you ſeek God, but this is in your affliction, and will God regard you now? I ſpeak p. 265it onelyonly to comfort ſuch as are carefull to ſeek God in the time of their health: yet if thou haſt been negligent; it is poſſible that God ſhould regard thee in the time of affliction. Ionah prayed, and ſaid, I prayed and cryed by reaſon of mine affliction to the Lord, and he heard me, Ionah 2.2.

But ſuppoſe it be affliction for ſin: for ſo the objection may ariſe. It is true, if I did call unto God in the time of affliction that God did ſend for tryall, it may be God would hear me: but ſuppoſe Gods hand be on me for ſin, will God hear my prayers?

That one notable example of David may help the people of God againſt ſuch a temptation: Gods hand was on him for his ſin, when he fled before Abſolom, God threatned that warre ſhould not depart from his houſe: yet David then prayed againſt that wicked politition, and counſellour, that the Lord would turn his counſell to folly; and God heard Davids prayer in his affliction that was for ſinne, And the Lord turned the counſell p. 266of Achitophel to folly. Let us not be diſcouraged though polititians work never ſo craftily; though Gods hand be on us, and we have conſcience accuſing us, and ſay, I this is for your ſins that God leaves you thus in the hands of your enemies, that God gives them ſuch power; that they find ſuch favour with the Prince as they do, though this be for our ſins, yet let us ſeek to God to turn the counſell of Achitopell to folly. It ſhall not be, nor hath not been in vain, we have found it ſo, that in our affliction, and affliction for ſin, yet crying to God to turn the counſell of Achitophel to folly, God hath done ſo graciouſly, & hath incouraged us more and more to cry and call unto him for that end.

But what need I ſeek to God, God hath decreed and determined what he will do, what God intends to do, he hath decreed from eternity, therefore whether we pray or no it ſhall come to paſſe, if we do not pray it ſhall come to paſſe. If God have intended to deliver me out of a ſickneſſe, p. 267it ſhall be done whether I pray or no; & when any ones time is come they ſhall die; and ſo when the time of a Kingdome is come it ſhall be deſtroyed, and not till then; therefore what good can prayer do?

Though I ſuppoſe you cannot but be ſatisfied, and think that this objection hath little weight, yet for anſwer, I will give you a Scripture or two, Pſalm. 2. I will declare the decree, The decree of God concerning the advancement of Chriſt in his reſurrection, and ſo of the ſucceſſe of the work of Chriſts mediation. I will declare the decree, the Lord hath ſaid thou art my ſon this day have I begotten thee: Ask of me, and I will give thee the heathen for thine inheritance, and the utmoſt parts of the earth for thy poſſeſsion. Gods giving of Chriſt the heathen for his inheritance, and the utmoſt parts of the earth for his poſſeſſion; it was decreed of God, yet Chriſt muſt ask it of his Father notwithſtanding Gods decree. And another Text remarkable is in the propheſie of Daniel, p. 268where the Text ſaith Dan. 9.2. In the firſt year of his reign, I Daniel underſtood by books, the number of the years whereof the word of the Lord came to Ieremiah the Prophet, that he would accompliſh 70. years in the deſolation of Ieruſalem. And I ſet my face unto the Lord God to ſeek by prayer and ſupplications. Mark, Daniel underſtood by books what God had determined concerning Ieruſalem; what need Daniel go further, he knew Gods mind what he would do whether he did pray or no? but mark, verſ. 3. I ſet my face to ſeek the Lord. After he knew what God had decreed, and what he would do, and what he had promiſed. Now we know not Gods decree: but if we did certainly know the decree of God in ſhewing mercy to the Land, yet it could no way hinder us, but encourage us to ſet our faces to ſeek the Lord, and to ſeek him more earneſtly: therefore that is a vain objection.

Again, it is not in vain to call unto the Lord, if we examine all we have p. 269had already: though we have not all we would have, yet if we conſider the ſupporting mercies, the preventing mercies, and the guiding mercies that God hath granted us, we ſhall find that it is not in vain that we have ſought him. There are abundance of mercies that thou haſt had already. It is an evill thing to complain of Gods grace, when God hath beſtowed ſuch mercies. Thou thinkeſt thou haſt nothing, becauſe thou haſt not all thou wouldeſt have; as a froward child becauſe it hath not every thing to its mind caſts away all. God hath been exceeding gracious to us; other ſouls would have adored God, and have bleſſed him with their faces to the ground, if they had had but the hundred part of thoſe mercies that we have; yet becauſe we have not all we deſire, we are ready to think it is in vain. O let us take heed of diſhonouring the grace of God.

Again, further thou thinkeſt it is in vain, becauſe God ſometimes denies in granting, and grants in denying. p. 270Many times God grants that we pray for in denying it, and denies that we pray for in granting it: our denyals are grants to us. Wo to us, if all were granted to us that we pray for. Much good may be gotten out of Gods denyalls: and God denyes us to do us good, and to prepare us for mercies: therefore it is not in vain that thou haſt fought God, becauſe it is not in vain that thou art denyed.

But further, it may be God delights more in thy praying, then in thy praiſing voice, therefore though thou have not that thou haſt ſought for, give leave to God to delight in thee which way he pleaſeth. There is the praying, and the praiſing voice of Gods people, thou delighteſt that God ſhould hear thy praiſing voice, it may be God delights to hear thy praying voice, and it may be he ſhould not if thou haddeſt what thou wouldeſt have. Saith God to the Church, Let me hear thy voice, for it is ſweet. There is no man that will think the King denies his petition, as long as the King p. 271loves to read it. If one preſent a petition to the King, he doth not ſay he will preſently do it: but if he read it, and when he hath read it, calls for it again, and again, will any man think it in vain that he hath put up that petition? as long as the King hears it, and delights to read it, it is not in vain. So, as long as God loves to hear thy voice, and to read thy petition it is not in vain. As for thy praiſing voice, God ſhall have enough of that in heaven, but he ſhall have none of thy praying voice: therefore why ſhouldeſt thou not be willing that God ſhould have more of thy praying voice here? All that ever God ſhall have of thy praying voice it is in this worln, and after a little time God ſhall never hear us pray more. Therefore let us be willing to go on, and continue in prayer, and not to wonder why God keeps us on in a way of praying, becauſe all the time that ever God ſhall have to delight himſelf in the praying voice of his people it is in this world: and for our praiſing voice, we would fain p. 272ſpend all our dayes in praiſing God for his mercies, but that is reſerved for another world.

Further, it may be Gods way to ſtay till he bring a great deal of mercy together, and not by bitts and drops. As when men deal with great merchants, they expect not to have payments, by ſix pences or ſhillings or Crowns at once: but though there be two or three or ten pounds due, they ſtand not on that, but ſtay for a greater ſumme. Now little traders that deal by retail, they take it in by pence, and little ſummes, Chriſtians that are to deal with God, they deal for great things, and there are great tranſactions between God and a gracious heart: therefore think not much that God ſtayes with a greater ſumme. For as God deals with the wicked in the way of juſtice, ſo he deals with godly men in a way of mercy. He lets wicked men go on a great while, he comes not to judgement for ſin, but ſtayes till all come together, till a great ſumme of wrath and judgement come p. 273together. So he deals with the ſaints he comes not with leſſe mercies, but he ſtayes till abundance come, and when Gods time is come mercies will come to the full indeed.

Further, it may be God hath ſo much mercy that thou haſt not a veſſell capable of it. OnelyOnly know that heaven, and earth and all are working for thee. Is the plowing, and the ſowing of the husbandman, and all the ſhowers in vain; becauſe the corn is not in the barn? we account it not ſo: ſo we muſt not account our prayers loſt, becauſe the thing we pray for is not preſently graunted and owe prayers anſwered. Now for Application.

Firſt, if it be ſo, that God ſaith, call upon me, and I will anſwer thee, certainly there are great things for the Church to build on: God is to do marvelous things for his people in theſe latter dayes. Why? becauſe all the Saints from the beginning of the world have been ſeeking God, not onelyonly for their own times but for the p. 274Church to this very day: all their prayers are upon the fyle, and muſt be anſwered one day. O what a glorious harveſt will it be! bleſſed are they that ſhall live to partake of it. We have a little, but certainly, there are glorious things for the Church; becauſe everie prayer ſhall be anſwered.

Secondly, you that are the Saints of God, know your honour, though you be never ſo poor otherwiſe, God hath given you that which makes you rich: you have the key of heaven, you may open the treaſures in heaven, and it ſhall never be in vain. Gods people are ſuch as are exceeding honourable in the eyes of God, and in this regard that they have credit in heaven, that their prayers ſhall be heard and anſwered. Bathſheba ſaith to Solomon, 1 King. 2.20. I deſire one petition of thee, I pray thee, ſay me not nay, It is tranſlated by ſome, Ne confundas faciam, confound not my face. Indeed, the denying of a petition, it is a diſhonour, and a confounding of the face: p. 275but God will not confound the faces of his people.

O, here ſee your priviledge, and your riches, all the prayers that you have made in your life time they are all trading in heaven, they are not loſt. If a man have ventured a ſtock abroad to the Indies, and do not hear of it in a great while, he thinks it is loſt & gone: but if he hear certain news that all his ſtock is ſafe, & in the place where he would have it, and thoſe that are there faithfully improve his ſtock, he is revived by this, it rejoyceth his ſpirit, and he can ſay bleſſed be God; I hope to be a rich man for all this. I ſay to thee be of good comfort thy ſtock is not loſt, it is trading in heaven, and everie prayer that thou haſt put up is there. We ſhould account our prayers as riches, as adventures ſent to heaven, and not as children that ſhoot arrows and do not mind them.

And then learn this, it is a great priviledge to have a praying friend, a praying companion. Manie of you p. 276love friends that are delightfull, of a cheerly nature, and merry; but are they praying ones: praying friends are the ſpeciall friends: becauſe prayer can prevail with God. To have a friend in the Court, that can obtain any petition, we think it a priviledge; to have one great friend in heaven is a great priviledge. Many people when they lie on their ſick beds, they ſend to ſuch and ſuch to pray for them: why do they not ſend to their companions, that they did drink with, and ſwear with, to pray for them? O, they dare not. Here is enough to convince anie mans conſcience, who are the beſt men, whatſoever they ſay.

Suppoſe thy condition were thus, that thou diddeſt lie on thy death-bed, and thy life did depend upon the prayers of four or five men. If God ſhould ſpeak thus from heaven, thou art at the brink of deſtruction, onelyonly this favour thou ſhalt find; thou ſhalt have leave to chooſe where thou wilt four or five men to pray for thee, and according as they pray ſo it ſhall be p. 277with thee; thou haſt liberty to chooſe through the world whom thou wilt. I appeal, would a drunkard chooſe four or five drunkards, or a ſwearer chooſe ſwearers, or unclean ones that they moſt delighted in all their life time? If all ſhould depend upon it thou wouldeſt not chooſe ſuch; therefore thou art convinced in thy conſcience, thou knoweſt that thoſe are not precious in Gods eyes, (however thy luſt have prevailed) but that the other are better men, that are gracious and have more credit in heaven. Learn to priſe praying friends, that can prevail with God.

And let us ſet the crown upon prayers head, in the mercies we have from God, in publick mercies, and private deliverances of friends; attribute it not to ſecond means, to fortune and chance, take heed of denying God his glorie.

It is a ſign of a carnall ſpirit, when God hath glorified himſelf in anſwering the prayers of his people, to attribute it to any other means.

p. 278As I remember, I read of the Porphirian atheiſts, that followed the atheiſme of Porphyrie, they darkned the work of God in delivering the children of Iſrael out of Egypt thorough the red ſea. They ſay that Moſes had learned of the Egyptians, and they were great Aſtronomers: and Moſes knew when it would be a low tyde, and what conſtellations there would be at that time, and that the tyde would prove low then, more then ever in the age of man, and Moſes took the nick of time, end lead them through the ſea. Thus atheiſts would darken the works of God, & put them of to naturall cauſes. So I find it related of the old Prophet in Ieroboams time; Ioſephus hath it related of him, he ſent to Ieroboam to ſtretch out his hand, he tells us that this was by accident, he was wearied all the day long, and now he had the Palſie, and after it was reſtored again; that which was done by prayer, he would have it by naturall means.

Iuſt thus it is, when God hath ſo p. 279magnified his mercy to England, and wrought ſuch wonders yet manie carnall atheiſticall ſpirits, ſay this was an accidentall thing, and the policie of ſuch men brought it to paſſe, they attribute all to naturall cauſes, it is a ſign of wretched profane heart: For if God ever magnified prayer he hath done it in theſe dayes. There are 2 or 3 Scriptures that ſince the world began were never more magnified, then by Gods working at this day.

One is in Exodus 13. In the thing wherein they dealt proudly, God was above them. Never ſince the world began was that more fulfilled. A ſecond is that in the 10. Pſalme, The wicked are ſnared in the work of their own hands. If ever there were a fulfilling of that Scripture ſince the beginning of the world, it is as this day. A third is this in the Text. I ſaid not to the ſeed of Iacob; ſeek ye my face in vain. God (as I ſaid) hath raiſed a ſpirit of prayer among the ſeed of Iacob more then ever any in the world knew; there was never the like ſpirit of prayer p. 280raiſed, nor never the like things done for prayer.

And the Lord the rather honoured the ordinance of prayer now, becauſe men ſo diſhonoured it before and perſecuted it, that the people of God could not meet and aſſemble to faſt and pray, but preſently it was a conventicle, and they were perſecuted as factious people. Becauſe God ſaw this way deſpiſed, he hath honoured it, and the former, and the latter mercies that we have received, we are to attribute to the goodneſſe of God by prayer, they were obtained by prayer. Let us ſtill be incouraged to call unto God for what we would have: for God hath ſaid, call upon me and I will anſwer thee.

There are many of us now that can do little elſe: if God have delivered you from ſickneſſe, and other evils, know that God hath delivered you to pray, the leſſe you can do otherwiſe, the more you ſhould do in prayer. I have read of a heathen, Nu…a Pompylius, that he would never go about p. 281any thing but he would go to the temple and pray: you that are inſtruments intruſted with our lives, and liberties, you had need to pray much, go into your cloſets and ſanctifie all your thoughts and reſolutions by prayer, that your help and aſſiſtance may not be in vain to us. And all others had need to aſſiſt you in ſeeking God in prayer. This incouragement we have, that there is not any of us that ſeek God alone, but we joyn with thouſands: why ſhould our place be found empty? why ſhould not our prayers joyn with the reſt? We ſhall meet manie prayers in heaven; the prayers of our forefathers; the prayers of thoſe that are dead and gone that did not live to enjoy the fruit of their prayers, yet when we pray for mercies our prayers meet with theirs in heaven: therefore let us be incouraged to call unto the Lord.

And if mercies ſhould come, what a daunting would this be to our hearts, that mercies are come, but we have not ſought them? and if mercies p. 282come not, conſcience will flie in our face that we have been ſenſuall, carnall creatures, and it is for our neglect of calling unto God, that God hath denied us the mercies that we expected.

And then it ſhould be a uſe of rebuke to thoſe that begin to ſeek God, and continue not. O wretch, why haſt thou left? whether wilt thou go? Is it in vain to ſerve the Lord? certainly thou wert never acquainted with God and his wayes; thou wilt find it a dreadfull change, when it ſhall appear that thou had left God the fountain of living water, and haſt ſought after vanitie, and forſaken thine own mercy.

But the main of all ſhould have been for the applying of it to the preſent occaſion. The Lord hath made good his word this day, call unto me, and I will anſwer thee· This day teſtifies it to be true that they are great things that prayer hath done. I have heard manie years ago by credible teſtimonie, that on this fifth of November, p. 283when we had ſuch a great merciemercy ſo manie years ago, that verie day it was known, that a great manie godly people in the citie kept in faſting and prayer, ſo as it was eminently known and delivered from hand to hand of them in the city at that time, and you know what God did.

But what hath he done of late? If our fathers ſhould riſe out of their graves, and we ſhould tell them that now the high commiſſion (that they were ſo troubled with) is down; that there ſhall be no more ſtar-chamber, that cutting off of ears is gone, they would wonder how this ſhould come to paſſe. And whereas Parliaments were wont to be ſnapped in ſunder, that this Parliament is to continue by as firm an Act as any thing in the land is made by. And for oppreſſours, all the Courts and Biſhops Chanceries, they are down, and gone, God hath extirpated them: they were firſt caſt out of the houſe, and now out of the Kingdome. And though an armie did riſe and ſeek to bring us into ſlaverie, p. 284yet God hath given us victory (though ſome have ſuffered hardly) and brought the adverſaries very low to ſurrender their towns, and caſtles and arms. And here we are to rejoyce in God, and to bleſſe him for all.

If many of our anceſtours ſhould riſe, and hear what we ſpeak, how we hold up our hands and bleſſe God, with what hearts would they joyn in the praiſing of God, and wonder that ever ſuch things ſhould be done! Let not the grace of God be in vain, as God hath not ſaid to us, ſeek my face in vain.

What uſe ſhall we make of it?

Let us give him reall praiſe, and not onelyonly come to repeat it, and tell God of it, but make his praiſe glorious, put a glorie on it; and then we do it, when we make a right uſe of his mercies, when we receive not his mercies in vain.

What is to make uſe of the memoriall we celebrate?

Firſt, the remembrance of theſe p. 285mercies muſt humble us; that is a ſweet humbling; it is better to be melted by the beams of the Sunne, then by the ſcorching of the fire.

You will ſay, humbled, for what?

There are three things that we have cauſe to be humbled for, upon the conſideration of the mercy of God towards us,

Firſt, the ſinne of unbelief, conſider, when we were ſtraitned at any time, when we heard ill news, that our armies fled, and came to danger, how our ſpirits were down as if all were gone. Let us check our hearts, God rebuked us in a kindly manner, we might have had a furious rebuke.

Secondly, be humbled for all our murmuring and repining, and diſcontent, O we did not think that the wars would have held ſo long, and O what taxations are upon us, and all our eſtates rent away? And how manie are there that had rather that all the good that God hath done for his people p. 286ſince theſe times ſhould never have been done, then that they ſhould ſuffer in their outward eſtates. Be rebuked for all your murmuring and repyning at ſuch difficulties as you have met with in the great cauſe of God.

The third thing that this mercy ſhould make us humbled for, & look back to, is that if ever there have riſen this thought in any of our hearts, that it had been better for me if I had never appeared ſo much. I ſee how things are like to be, the enemie prevails and is like to overrun all: had it not been better that I had not ingaged my ſelf ſo much? that I had not appeared ſo much? are they not wiſer men that have kept themſelves quiet and ſilent, and done as little as they could, nothing but what they have been forced to? And when the Kings party come, if they tax us, they can do no more then force us. If thou have ſuch a thought, pray to God to forgive that thought: Let this that God hath done rebuke thee. Art thou ſorry p. 287for what thou haſt done? thou ſeeſt God will do it without thee. If thou have been a publick inſtrument, and haſt done good and yet if in fear of ſucceſſe thou haſt repented? God rebukes thee this day.

Then labour to love prayer as long as you live, as David ſaith, I will call upon God as long as ever live. Prayer caſts the ſcals, and hath the advantage.

Firſt, the other ſide they feared not to ſuffer much if they were overcome; they think they have a head and they would be where he was, and he would countenance them, & make good their condition for them, but this ſide if they had been overcome, they had been men utterly undone: what a mighty advantage was there one way more then another?

Then the Kings ſide if he had prevailed he had places of dignitie to beſtow; if the Parliaments ſide prevail, we are but where we were, we do but maintain our own, we cannot expect to raiſe our condition. But how many p. 288broken Gentry expected to raiſe their condition on the other ſide? As it is ſaid concerning the Pope, and the generall Counſell; the Pope prevailed, notwithſtanding the generall Councell, though that were above him, why? the Pope had Cardinall ſhips, and Deaneries to beſtow but the Councell had none; they had the advantage that way.

Again, thoſe that appeared on the one ſide how were they diſcouraged extraordinarily? on the other ſide they were incouraged to the utmoſt. On the one ſide how unfaithfull have they been? on the other ſide they have kept to their principles, becauſe their principles are ſuitable to the fleſh: but there are many on this ſide that have not gracious principles and had a publick cauſe, therefore they have been unfaithfull. We have uſe of men that have not principles to act by, but all the other go according to their own principles. The one part acts that they may gratifie mens luſts; now the generality of the world love it; they p. 289know if the one partie prevail they ſhall have liberty, and licenſciouſneſs, but if the other prevail they ſhall live under laws. Now men would have their luſts; therefore when they ſee on the one ſide they ſhall have their luſts, and on the other ſide they ſhall be more curbed, they ſtrive hard for their luſts.

At the firſt I wondred that men ſhould be ſo vile to fight to make themſelves ſlaves: but when I conſidered, they ſhall have ſlaves under them, and have their luſts, and the other ſide be more curbed, then I was ſatisfied, and wondered that God ſhould caſt the ſcale the other way, they having all the advantages in a carnall way more then the other. Only here it is, we have people that have prayed, and this hath caſt the ſcale. Love prayer, and praying people, and joyn with them, be on their ſide, for God is with them, and will not ſuffer them to pray in vain: a praying Chriſtian is a uſefull Chriſtian in the world.

p. 290Again, make this uſe of all that hath been done. Look how far thou thinkeſt the adverſaries would have been hardned if they had prevailed againſt the cauſe of God, be thou ſo much the more reſolute in the cauſe of God. If they had prevailed how would they have blaſphemed? and manie thouſands of Atheiſt; would have been made more then there was before: what a mightie offence, and ſtumbling block would this have been? Now ſince God hath turned it the other way, juſtifie God and his cauſe; ſettle your hearts in the love of God, and his cauſe, and ſettle your ſelves more ſtrongly in the reformation in hand.

Further, let us give him reall praiſe, that we may not receive the grace of God in vain. By this grace we hope that he hath given us our eſtates that we were afraid would have been rent from us; we have the continuance of our liberties, and of the Goſpell. Let our hearts be ingaged to God to give up our eſtates this day; let us renew p. 291our ingagements to God in ſecret, between God and our ſouls. Lord thou mighteſt have taken away my eſtate by the ſpoylers, it was near it; and thou haſt done it to other of my brethren, and is mine continued! That eſtate that ſhould have been ſpent for their luſts, I am reſolved to ſpend it in thy ſervice that haſt preſerved it; and I account it a great merciemercy that I have an eſtate to honour thy name, I feared I ſhould not.

God expects, that ever henceforward you make a more holy uſe of your eſtates then before. And call your hearts to queſtion, what do I do with my eſtate for God? what honour hath God from my eſtate more then before? God expects more, or elſe God may juſtly ſay, in vain have I preſerved this wretched eſtate: there are manie of my ſervants, if I had preſerved their eſtates, they would have improved them in the towns and places they lived in, and here is a wretch I have preſerved his eſtate, p. 292and he is more greedy and ſcrapes up for himſelf, and all his thought is, how to repair what he hath loſt by taxations, &c. The Lord may repent of what he hath done, and the curſe of God may follow ſuch a mans eſtate. Take heed, know that there is an ingagement after this time.

And ſo for the libertie of the Goſpell, God expects that you ſhould priſe the Goſpell more then ever. Lord, we were afraid the Goſpell would have been gone, if thou hadſt given us up into the hands of our enemies, and our eyes ſhould not have ſeen their teachers; we ſhould not have heard things that refreſh our hearts; ſhall we have the Goſpell, and hope that our poſterity ſhall have it? we hope that we ſhall never provoke thee as we have done heretofore to take it away. A man that hath been in danger to looſe his eſtate, and hath recovered it, will be carefull after. Our ſlighting of the Goſpell becauſe we had it ſo ordinarie might have cauſed God to take it from us; and p. 293hath God reſtored it? let us take heed we provoke not God now, but attend upon the word more then ever we did.

Laſtly, doth God ſay to us, Call upon me, and I will anſwer thee, then when God ſeeks us, let us be found of him. There is all the reaſon for it in the world. If God be ſo gracious to poor baſe worms, ſinfull creatures, that if we do but chatter, our prayers are anſwered: Is it not reaſon when God calls upon us, that we ſhould call upon him? When God calls out of his word to perform ſuch, and ſuch duties, God ſeeks thee; then make uſe of this Text, I have called upon God, and he hath anſwered my requeſts. And now I go to hear the word, and out of the word he calls unto me, and ſeeks me, let me ſay, Lord what ſayeſt thou to thy ſervant? The Lord is ready to hear your call, be you ready to receive his anſwer, and go on, go on with encouragement, the Lord hath incouraged us this day. And let all p. 294your prayers and indeavours break through all difficulties, and the Lords mercy ſhall break through all oppoſitions: for he hath ſaid, Call unto me, and I will anſwer thee, and ſhew thee great and mighty things, which thou knoweſt not.

FINIS.

Theſe Books are lately Printed for Francis Eglesfield at the Marigold in St. Paul's Church-yard.

THe Leaper cleanſed, or the Return of Richard Bellamy of Tiverton in Devon, from Anabaptiſme to the Truth, wherein their wiles to deceive are alſo laid open.

3. Treatiſes.

Firſt, The young mans Memento.

Second, Now if ever.

Third, The danger of being almoſt a Chriſtian: publiſhed by Iohn Chiſhull, Miniſter of Gods Word at Tiverton in Devon.

Theſe Books following are now in the Preſs.

Mr. David Dickſon his excellent Expoſiton on all St. Paul's Epiſtles lately tranſlated into Engliſh, and Printing in Fol.

A new vol. of Dr. Prestons, never before publiſhed.

Choice and rare experiments both in Phyſick and Chirurgery, with variety of excellent receits, for any diſtemper of the body never before publiſhed, diſcovered by the Elaborate pains and induſtry of Mr. Tho. Collins, Practitioner of Phyſick, near the City of Gloceſter.

End of the text · Jeremiah Burroughs, The Saints Inheritance (1657)