A Practical Discourse of Prayer, Discourse · Part 3 · Chapter 6
CHAP. VI. About pleading in Prayer.
WE have already ſpoken to ſome Qu. 6 Caſes of conſcience conſiderable, About pleading in prayer.in the inceſſant practiſe of this duty of prayer. A ſixth Caſe commeth now to be ſpoken to: namely, touching holy pleading with God in our prayers. Wherein let us conſider and cleare, 1. That we muſt uſe holy pleas in prayer. 2. What pleas we may uſe therein. 3. What Rules we are to attend unto in our pleading with God in prayer.
Now firſt, that we may and muſt plead That we muſt plead in prayer.with God in prayer, Eſay 1. 18. God ſaith to penitent ones, Come let us reaſon together. God reaſoneth with us by his word and providences, outwardly; and by the motions of his ſpirit, inwardly: but we reaſon with him, by framing (through the help of his Spirit) certain holy arguments, grounded upon allowed principles, drawn from his nature, name, word, or works: And it is condemned as a very ſinfull defect in profeſſours, that they did not plead the Churches caſe with God, Jer. 30. 13. There is none to plead thy cauſe, that thou mayeſt be bound up. If you perſue the examples of the moſt famous & prevailing ſuppliants of God, recorded in Scripture roules, you ſhall finde them uſing holy pleas in their prayers for themſelves or others. Thus did Abraham, Gen. 18. 25. Shall not the judge of the whole earth doe right? So Jacob, Gen. 32. 9, 12, 13. Which ſaideſt, return to thy Fathers houſe. And ſaideſt, ſurely I will doe thee good. Which is, as if he had ſaid, Lord, I undertook not the journey upon my own head, but thou badeſt me goe, and I have thy word for a good ſucceſſe: and therefore I look thou ſhouldſt beare me harmleſſe, and bleſſe me in this undertaking. So Moſes, David, Daniel, and others, their prayers are full of holy pleas. And that we may ſtrengthen this by two or three reaſons, conſider: Reaſons. 1 Its an argument of familiarity with God.acquaintance, and friendſhip thus to plead with God in prayer: and therefore moſt ſuitable to this holy talking with God. As men uſe to plead with ſuch as they are moſt intimate withall, ſo is it here: Hence the Saints, which have been men inward with the Lord, to whom he hath made himſelfe moſt known, and opened his mind and boſome to them, and they theirs to him; they ever uſe the moſt pleas with God in their prayers. What meere men more intimate with God, then Abraham, Moſes, and David? and who pleaded it more ſtoutly & freely with him, then they did. This is a branch of that foreign, which we have through Chriſt, and it being ſo deare a bought priviledge, we may wel improve it to the utmoſt, Epheſ. 3. 12. By whom we have free acceſse with confidence. Heb. 10. 19. By the blood of Jeſus we have acceſſe with boldneſs unto the holy place.
2. It will be an argument of fervency 2 Of Fervencyand holy ſeriouſneſſe in our ſpirits in prayer, to back the ſame with prevailing pleas. As it is in all petitioners amongſt men, ſuing for things they moſt ſtrongly deſire.
3. It will be an argument of our careful and ſerious minding, and recording of 3. Of holy minding of Gods word and works.what the Lord holdeth forth in his word, or works, for our encouragement in our prayers. Hence when the Miniſters of the Church, are wiſhed to be Pleaders in the Churches Caſe; they are called Remembrancers, Recorders, and therefore men fitteſt to plead, yea perſons called to plead with the Lord for his people. Eſa. 62. 6, 7. Ye that make mention of the Lord keep not ſilence, Give him no reſt, &c. and the Hebrew Affix, doth ſhew their eminency in it: the Word [Mazkir] there mentioned, is for ſuch a one, who by his office did note down al the memorable matters of the King, and uſed to ſuggeſt to the King ſeaſonable Items of things to be done accordingly, Eſa. 36. 3. 2. Sam. 8, 16.
But three or four things may be objected againſt the neceſſity of ſuch pleading.Objections againſt pleading in prayer.
Obj. 1. Jeſus Chriſt is the common pleader and Advocate for his people, 1 John 2. 1. If we ſin we have an Advocate with the Father, Jeſus Chriſt the righteous. What need they then do any more, then barely preſent their requeſts unto God in his name.
Anſw. True, Chriſts office is to preſent our requeſts to God, which we bring before him, but withall alſo to perfume thoſe holy pleaes with the odour of his merit and mediation: The Lord Chriſt meant to pray the Father for them, but yet will have the Diſciples in his name to ask more to purpoſe then ever they had done, Ioh. 16, 23. 24. Hitherto ye have asked nothing in my name; ask (that is more freely and fully, and ſtrongly) that your joy may be full: yea, he is an Advocate to ſollicite and plead on our behalf, as well our pleaes for what we ſue for, as the ſuits themſelves.
Obj. 2. God is not as man, hard, but rather eaſie to be intreated, as being much more merciful, and wiſe, then any of the ſonnes of men: whoſe wiſedome from above, is to be eaſie to be intreated. Beſides, as men, the more intire and ſincere they are, the more candid they are, in ready anſwers to others deſires, which they may grant. They will not aſſent to carry it otherwiſe then they intend: no more will the Lord, but as he is, ſo will Mich. 7: 18: Eſa. 65. 14:he ſhew himſelfe to be, ready to ſhew mercy, and ready to forgive, and therefore what need ſuch a urging on pleading.
Anſw. True, the Lord is thus ready to help and heare; yet who more full of pleaes for his mercy then David, the Penman of the Holy Ghoſt, in aſcribing this to God, that he is ready to forgive, and plenteous in his mercy to all that cal upon him. Pſal. 86. 5. in that very place he pleadeth: incline thine ear and hear, why ſo? for I am poor and needy. verſ. 1. and preſerve thou my ſoul; why ſo? for I am thy ſervant and truſt in thee. verſ. 2. &c. Bee merciful to me O Lord, why ſo? for I cry to thee continually. verſ. 3. And rejoyce the ſoul of thy ſervant, why ſo? for unto thee O Lord, do I lift up my ſoul. Verſe 4: which is backed with another argument from this very gracious diſpoſition of God. verſ. 5. For thou Lord art good and ready to ſhew mercy, and rich in goodneſſe to all that call upon thee. This readineſſe then to mercy muſt not hinder, but further the Saints pleading in prayer, and help to finde the more Argument, whereby to plead with God therein. Jeſus Chriſt knew that his Father alwayes heard him. Ioh. 11. 42. yet in that his ſolemne prayer recorded, Ioh. 17. how many Arguments doth he uſe, to ſtrengthen his Petitions, as to glorifie him, verſe 4. 5. Father glorifie thy Son: why ſo? The Houre (or the Time) is come, Ibid. And verſe 4. 5. I have glorified thee on Earth: And I have finiſhed the work thou haſt given me: And now (or therefore) glorifie me, &c. & V. 21. Let them be one in us: why ſo? That the world may know thou haſt ſent me. V. 24. Let them be with me to behold my glory: why ſo? For thou lovedſt me before the world was. Surely God himſelf muſt needs be ready to do what himſelfe willeth, yet as one ſtirring up himſelfe to act, he argueth with himſelfe, Eſay. 51. 9. Awake, Awake, O Arme of the Lord; why ſo? Art not thou it that haſt wounded the Dragon? and verſe 10. Art not thou it that haſt dried up the Sea. So Eſay 63. 8. For he ſaid, Surely they are my people, children that will not lye, So he was their Saviour, and Pſal. 12. 5. For the ſighing of the poor, and cry of the needy, I will ariſe, ſaith the Lord, and ſet him at liberty from him that puſſeth at him. God glorifieth his readineſſe to mercy; in that we no ſooner plead for it, in our prayers, but he ſheweth mercy. Eſay 65. 14. Whilſt they yet ſpeake; I will heare. Pſal. 65. 2. O thou that art hearing prayers. It is the Lord who prepareth our hearts in prayer, and furniſheth them with holy pleas; and it is the rather a pledge that he is ready to heare the pleas of his own ſpirit. The Lord may, and ſometimes doth prevent his people with mercy. Eſay 61. 24. Before they call, I will heare. Yet ordinarily he will have us to pray and plead firſt, ere he wil anſwer us. Chriſt prevented Zacheus, and bad himſelfe to his houſe, Luke 19. 5. Zacheus, come down quickly, for I muſt abide at thine houſe to day: yet uſually he went to no houſe, but he was firſt invited; which maketh way to anſwer another objection.
Obj. 3. God may and doth beſtow upon his people many deſirable bleſſings, without ſo much a doe, in pleading for them: The penitent thiefe did but ſay, Lord, remember me when thou commeſt into thy Kingdome, and Chriſt preſently anſwered him, This day ſhalt thou be with me in Paradiſe. Luke 23. 42, 43. and the Publican did but cry, Lord be mercifull to me a ſinner, and he went away juſtified, Luke 18. 13, 14. And David did but in a ſhort ejaculatory Pſal. 3way ſeek the Lord, and he delivered him from all his feares.
Anſw. 1. Some extraordinary examples doe not take away from the force and courſe of an ordinary rule, in this buſineſſe of prayer, nor any other.
2. The caſes of the Saints may be ſuch, and ſo circumſtantiated, that a few broken expreſſions may be as much, yea more in them, and from them, then many pleas in themſelves or others, in other caſes, and at other times. As in the poor thiefe, incompaſſed with ſo much ſenſe of guilt of his former leud courſes, with bodily tortures, feare of death, &c. So in David, in that inſtant when he changed his behaviour before Abimelech, Pſal. 34. title. So in caſes of poore tempted Saints, under bonds, bolts, and keepers, (as it were) and with heavy weights upon their ſpirits, They make ſhort cries in depths, Pſal. 130. 1.
3. God wil ſometimes order paſſages for peculiar examples of his royall bounty, that none may glory in man, nor in prayers, nor in pleas, although acted therein by the ſpirit of grace: and that none may be diſmayed, albeit they cannot ſometimes plead the caſes of their ſouls.
4. The Scripture in recording the Saints prayers, doth not alwaies expreſſe all, but rather ſetteth down the ſumme and ſubſtance of what was uttered by them.
5. In ſhort prayers there may be couched many pleas, as in that of the Publicans prayer, wherein almoſt every word includeth a ſecret plea. As that term of [Lord] is a plea of reſpect to an humble ſervants requeſt: ſo that [be propitious] includeth pleas from Gods own mercy, and Chriſts merits. So that [to me a ſinner] that is, chiefeſt of ſinners, it was a very plea for grace to him that was ſuch a one in his own ſight and ſenſe. To be ſure he had a pleading ſpirit in him.
Obj. 4. God is not as man to be moved by our pleas, but abideth unchangeable in his purpoſes of what he wil doe: ſo that as he ſaid to Samuel touching Saul, 1 Sam. 16. 1. Why mourneſt thou for Saul, ſeeing I have rejected him? God is not as man to repent, what pleas ſoever are made to the contrary, 1 Sam. 28. 15. God anſwereth me not (ſaith Saul) neither by Ʋrim, nor by Prophets. Lord, Lord, (plead they in Luke 13. 25, 26.) have we not eaten and drunken in thy preſence? And Matth. 7. 21, 22, 23. Have we not propheſied in thy name, and in thy name caſt out divels? but both in vain: I know you not (ſaith the Lord) depart from me, &c.
Anſ. 1. Its true, Amidſt Gods divers expreſſings of himſelfe to us, ſometimes as frowning, ſometimes as ſmiling, there is no change with God; God is the ſame when he carrieth it to us as willing, or when as unwilling to hearken to us: becauſe by an immutable act of his counſel he ordered it to carry it ſo diverſly towards us in his diſpenſations.
2. Its true alſo that there is nothing done in time, but the Lord decreed it immutably before all time; as that he would confer upon his people ſuch and ſuch a mercy, but in ſuch a way of moving them to pray and plead for it.
3. Its true alſo that there is a time when pleas availe not: as,
1. For a time: and ſo the Lord may expreſſe diſtaſte, and carry it as one that is angry with his own, yea when pleading in prayer. The Church pleadeth, Pſal. 80. 1. Heare: why ſo? O thou ſhepheard of Iſrael &c. yet verſ. 4. expoſtulateth, Why art thou ſo long angry with the prayers of thy people? yet were their pleas, and prayers, and teares treaſured up for a fit ſeaſon of help.
2. For ever: namely in caſe of expiration and ending of the date of the day and ſeaſon of grace with any, Prov. 1. 28. They ſhall ſeek me early, and not finde me.
4. Albeit the Lord be not moved by our pleas; yet are our pleas his ordinance, and therefore we are to attend thereto: and they are an ordinary way and meanes, in the uſe whereof God will give promiſed mercies; yea, they are a means which the Spirit of God maketh uſe of to move and quicken up our ſenſe and feeling of ſuch and ſuch wants, our deſire of ſuch and ſuch mercies, and our faith in ſuch and ſuch promiſes or attributes of God, (or the like) to put us upon the ſerious urging of ſuch and ſuch holy pleas in our prayers.
Now we come to the ſecond thing propounded, namely, what pleas we are to uſe in our prayers to the Lord. There are in arguing the caſes and intricacies of our ſoules, ſpirituall Topick places (as I may call them) certaine radicall notions in God and Chriſt, and the Word, which yield fruitfull and forcible arguments, in this our holy diſcourſe and reaſoning with God: true it is, that it is not every puny in Chriſtianity that can raiſe ſo aply, ſeaſonably, ſtrongly, plentifully, and graciouſly, ſuch prevailing pleas: ſome are but Juniors and Freſhmen in the ſchoole of Chriſt; others are Senior Students in this holy Logick: there is much skill required to become one of Heavens Barriſters.
But for the better help and direction in Pleas with God reſpecting himſelfe, as from his own name.this Art, and fruitfull practice thereof, let us reduce theſe pleas to three heads. Some reſpect God, ſome our ſelves, ſome others. Briefly then of ſome pleas reſpecting God, and there we finde the Scripture recording ſome approved, and (as I may ſay) unanſwerable pleas. As firſt, the engagement of his own name in the caſes before him. When a petitioner hath ſuch skill in pleading his ſuit, that he can prudently involve the petitioned party in his caſe, and ſo make it as well the caſe of the petitioned, as of the petitioner: this with men is undeniable pleading; So is it here with God, thus Exod. 32. 11, 12. Why doth thy wrath wax hot, &c. Wherefore ſhould the Aegyptians ſpeak and ſay, for miſchiefe did the Lord bring them out to ſlay them in the mountaine, &c. As if he had ſaid, Lord, I ſay not how the name of thy grace, wiſdome, faithfulneſſe and long-ſuffering, may ſuffer in the eyes and hearts of thy profeſſed people, if thou ſhouldeſt deny my requeſt; but conſider what a diſparagement it wil be to thy glory, in the eyes of thy enemies, to deale ſo ſtrictly with thy people; men are forbidden to lay a ſtumbling-block before the blind; and wil God lay ſuch an occaſion of offence and falling in the way of blind Aegyptians. The like plea is uſed in Pſal. 79. 9, 10, 11. Help us for the glory of thy name, purge away our ſins for thy names ſake: wherefore ſhould the Heathen ſay, where is there God? Render to them the reproach wherewith they have reproached thee, O Lord. So Pſal. 74. 18. 19, 22. and in many other places to like purpoſe. The caſes wherein Gods name and glory is in any ſpecial ſort engaged, are of greateſt weight and concernment, and therefore none necd be afraid or aſhamed to plead them in ſuch ſort before the Lord: in ſuch pleas truly, if the Lord ſhould deny his Saints, he ſhould deny himſelfe. And the ſelf-deniall of the Suppliant ſhines forth the more in ſuch pleas, when he pleads the caſe, not ſo much in reference to himſelfe, as to the Lord himſelfe, and to his name.
Secondly, the ſuitableneſſe of the relation His relation to us and fitneſſe to help us.betwixt God and us, as Pſal. 79. 9. Help us, O God of our ſalvation. Deliver us for thy name ſake. As if they would ſay, thou ſtileſt thy ſelfe the God of our ſalvation: we by thy grace doe eye and own thee as ſuch a one; wherefore ſhew that thou art ſuch a one by ſaving of us: let it appeare that it is no empty title. And what is more ſuitable to a God of ſalvation, then to ſave his people? or wherein ſhall that Name of thine be more magnified, then in thy delivering thy people? So Eſay 63. 16. Doubtleſſe thou art our father, our Redeemer, &c. As if they had ſaid, O Lord, we have no other but thee; of whom ſhould children ſeek for reliefe, or from whom ſhould they expect ſuccour but from their father? Now, we are reſolved to own no other for our father but thee, and can a father be curſt to his poor deſolate, diſconſolate, ſick, or ſad children, when it is in his power to relieve them? To this we may adde the ſuitableneſſe of the mercies we ask of God, unto him, and unto us. So Numb. 11. 17, 18, 19. Let the power of my Lord be great, as thou haſt ſaid, the Lord is longſuffering, and of great mercy, forgiving iniquity, &c. pardon, I beſeech thee, the iniquity of thy people. As it is ſuitable to a ſinning people to get a pardon, ſo it is moſt ſuitable to a ſin-pardoning God, to give forth a pardon to them. So Pſal. 130. 4. But there are forgiveneſses with thee, that thou maiſt be feared. I need not ſpeak more in this caſe, or ſo much as ſcruple it, that thou ſhouldſt be ſtrict upon a poore deſolate tempted creature, to mark what is done amiſſe, and ſo to proceed to condemne or confound ſuch a one as I am; for there are Forgiveneſſes with thee: the manifold pardons that I need for my manifold and multiplied ſins, are in readineſſe in abundance with thee: thou canſt not deny the benefit thereof to me in my caſe; I wil and do conclude it as a granted caſe, there are forgiveneſſes with thee: What then? that thou maiſt be feared. Thus the Faith of Heavens ſuppliants wil be coming within God, and wil be framing good conceits of God, and telling him how wel they are perſwaded of him, and of his generous nature, that if he deny them he ſhould diſparage himſelfe in their eyes, who had better thoughts of him. As Paul, deſiring Agrippa's becomming a Chriſtian, he windeth him in by his holy Rhetorick, thus, Believeſt thou the Prophets? yea, I know thou believeſt: ſo that if Agrippa deny this, he muſt in a manner weaken his own eſteem: ſo when the Saints in their prayers and pleas hold forth their faith in God, as ſuch or ſuch an one, in his gracious nature, the Lord uſeth not to exerciſe himſelfe ſhort of their apprehenſions; but it is for his honour to make good the utmoſt of his peoples deſires and expectations of Faith.
Thirdly, the little gain that the Lord The little gain the Lord wil have by our ruines.would have by denying his people, in the mercies they requeſt. David beggeth his own life of God, uſing this plea, What profit is there in my blood? Pſal. 30. 9. So did the captive Church plead, Pſal. 44. 12. Thou ſelleſt thy people for nought, and doſt not increaſe thy wealth thereby. So then, poor Saints of God, when they come and tell the Lord in their prayers, that indeed he may condemne, or confound, or cut or caſt them off, he may continue to frown upon them, and to withdraw his ſpirit from them; he may deny ſuch and ſuch requeſts of theirs, for ſuch and ſuch juſt cauſes, in them; but what wil he gain thereby? he may gain many praiſes &c. by hearing them, and helping them; but what good wil it doe him to ſee them oppreſſed by the enemies of their ſoules? or what delight would it be to him to ſee them ſighing, and ſinking, and fainting under ſad preſſures &c. this is an allowed, and a very ſuccesfull kind of pleading. We might inſtance in many other pleas reſpecting God, as that Eſay 63. 15. Where is thy zeale, and thy ſtrength, the ſounding of thy bowels, and of thy mercies towards me? are they reſtrained? Theſe are prevailing pleas, ſince the Lord can as ſoon ceaſe to be, as ceaſe to be zealous of his own glory, in his peoples welfare; ſince he neither wanteth power nor wil to help them in any needful caſe which concerneth them: for he hath ſtrength, and therefore is able, and bowels of compaſſion and tender mercies, and therefore is willing to anſwer and ſuccour his people. Yea, every Attribute and Title of God, and every promiſe is a ſeveral plea, which God cannot deny.
The ſecond ſort of pleas reſpect the Saints themſelves which plead, and they Pleas reſpecting us:are of two ſorts:
Firſt, ſome reſpect the dependency and needineſſe of our condition.As our needineſſe, as we are creatures.
Secondly, others the good of grace ſhining forth in us.
Of the former ſort let us inſtance in theſe:
1. It may be, and hath been pleaded, that we are Gods creatures; both conſidered as men, and as Saints by calling: we are the workmanſhip of his hands, and as ſuch plead for his gracious reſpects. Job 10. 9. Thou haſt made me as the clay, and wilt thou bring me to duſt again? As if he ſhould ſay, thou haſt been at ſuch coſt and paines to make me, and now wilt thou altogether marre me by afflictions and temptations? ſo the Church pleadeth Eſay 64. 8, 9. But now thou art our Father: we are the clay, thou art the potter: be not wroth very ſore. Which is as much as to ſay, Fathers doe not uſe to be irrevocably diſpleaſed with their children, nor wil they correct them without meaſure, or whip them to death. Potters doe not uſe to conceive ſo deep a diſtaſte againſt a poore veſſel of clay, as to rage againſt the ſame, without all reſpect to their own credit, or to their own workmanſhip: and therefore ſurely thou our heavenly Father and Potter canſt not, wilt not doe thus. Thus David pleads his Faſhioning by God, Pſal. 119. 73. Thy hands have made and faſhioned me, give me underſtanding, that I may learn thy Commandements. God himſelfe maketh it an argument to himſelfe, why he wil bear his people, Eſay 46. 3, 4. I have made, and I will beare: even I will carry, and will deliver you. And it is a prevailing reaſon with God, not to contend for ever, leſt the ſoule ſhould faile before me (ſaith he) and the ſpirit which I have made, Eſay 57. 16. ſo would God have this an argument to help the weakeſt faith, to expect its deſires above all its feares. Eſay 43. 1, 2. But now thus ſaith the Lord, that created thee, O Jacob, and he that frmed thee, O Iſrael, Feare not. And ſo V. 7. For I have created him for my glory, I have formed him, yea I have made him. And therefore ſurely the Saints may wel urge this, in any like caſe, in prayer.
2. We may plead the imbecillity and We are fraile creatures.frailty of our natures. So Iob pleadeth for the ſpeeding of Gods manifeſting of his pardoning and reconciling grace to him. Iob 7. 21. Why doſt thou not pardon my tranſgreſſion, and take away mine iniquitie? for now ſhall I ſleep in the duſt, &c. As if he had ſaid, Lord if ever thou intendeſt (as I am perſwaded thou doſt) to renew the former beams of thy favour, and pardoning mercy, thou hadſt not need to defer too long, leſt it come ſomewhat too late; for ere long I ſhall returne to my duſt. This is Davids plea in the like caſe, Pſal. 39. 12, 13. Keep not ſilence at my teares, for I am a ſtranger with thee. Spare me a little, that I may recover my ſtrength, before I goe hence, and be no more. So Iob pleadeth this, Iob 13. 25. Wilt thou break a leafe driven to and fro? and wilt thou purſue dry ſtubble? What credit it is to ſo great a Majeſty as thou art, to ſhew thy power againſt a poor leafe? or to runne after a poor leafe, which every puffe of wind whisketh hither and thither? or is it any honour ſo much as to a man, to be cutting and hewing a poor leafe, which can make no reſiſtance? Thus Abraham pleadeth for Audience and patience in hearing him: becauſe he is but duſt and aſhes, of little ſubſtance, & ſhort continuance before the Lord, if the Lord pleaſe now to heare him whilſt he is before him, he is not like to trouble him long; it is but a very little and he is gone: he is but weak, and it is not much diſcouragement in denial of requeſts, which he is able to beare. Gen. 18. 27. And the Lord hath ſanctified this plea, as an argument to himſelfe to ſhew his ſervants mercy. Pſal. 103. 13, 14. He pittieth thoſe that feare him; for he knoweth our frame, he remembreth that we are but duſt. So Eſay 57. 16. I will not contend for ever, for the ſpirit ſhould faile before me. This prevaileth with the Lord, not to charge too hard upon his poore people.
3. Plead we the extremities of our miſeries, We are in extremities.inward or outward: our extremities being Gods opportunities of hearing and helping us, Pſal. 27. 16. Have mercy upon me, O Lord; why ſo? for I am deſolate. And Pſal. 143. 7. Heare me ſpeedily, O Lord, why ſo? my ſpirit faileth. I have but a little ſpirit left, O Lord, to breath after thee, and ſpeak to thee, let me not ſpend that in waſte: Lord, my ſoule is dying away, ſpeak Lord, anſwer Lord, before I faint quite away. A gracious anſwer, Lord, would even fetch life in me again: and nothing elſe but that wil recover me: and therefore heare me ſpeedily, a poor dying, ſinking, fainting ſpirit, O Lord I intreat thee. So Pſal. 69. 12. Save me, O God, for the waters are come even to my ſoule: I ſinke in the deep mire, where is no ſtanding. This plea in effect is thus, Lord I am ready to drown; if ever thou wouldſt ſave a poor periſhing ſervant of thine, ſave me: my troubles and temptations are too deep for me, I am ready to ſinke over head and eares in them, and therefore Lord reach hither thy gracious hand, and beare up my head above water, leaſt otherwiſe I miſcarry: but eſpecially, if ſuch extremities continue, the continuance of them may be pleaded. Such is Hemans plea, Pſa. 88. 14, 15. Lord, why hideſt thou thy face from me? I am afflicted and ready to die, from my youth up, whilſt I ſuffer thy terrours I am diſtracted: and God maketh this an allowed plea to himſelfe, of ſhewing his people mercy in ſuch a caſe. Eſay 42. 19, 20. I have a long time holden my peace. Now will I deſtroy and devoure at once. And I will bring the blinde by a way they know not, &c. Chriſt the Angel uſeth this plea Zech. 1. 12. O Lord of Hoſts, how long wilt thou not have mercy on Jeruſalem, againſt which thou haſt had indignation theſe threeſcore and ten yeers?
4. Plead we our helpleſneſſe in our We are helples otherwiſe.ſelves, and in any other beſides himſelfe. So Pſal. 22. 11. Be not far from me, for trouble is neer: for there is none to help. So Ier. 14. 22. Are there any among the vanities of the Gentiles, that can cauſe raine? or can the heavens give ſhowres? Art not thou he, O Lord our God? therefore we will wait upon thee: for thou haſt made all theſe things. So 2 Chro. 20. 12. We have no might, we know not what to doe, but our eyes are unto thee. Either then thou muſt help, O Lord, at this dead lift, or elſe thine enemies will prevaile. So Pſal. 60. 11. Give us help againſt trouble, for vain is the help of man. When people are in a periſhing condition, it muſt not keep them from making out to God, but they muſt take this to bottom their requeſts upon for mercy; their ſpirituall oppreſſours and oppreſſions muſt make them repaire to the Lord, and that wil prevaile for ſuccour, from that great one the Lord Jeſus. They ſhall cry unto the Lord, (Eſay 19. 20.) becauſe of the oppreſſours, and he ſhall ſend them a Saviour, and a great one, and he ſhall deliver them. Pſal. 72. 12. It is engaged concerning Chriſt the true Solomon, He ſhall deliver the needy when he crieth, the poore alſo and him that hath no helper. He cannot forget the cry of his ſucking ſhiftleſſe babes, that hang upon the breaſt, and can no more ſhift for a living then a poore infant. God himſelfe urgeth his people to come to him, with this plea in their mouthes, Hoſ. 14. 2, 3. Take unto you words and ſay, Take away all iniquity, and receive us graciouſly. For in thee the fatherleſſe finde mercy: The like is done Jer. 3. 23. Truly in vain is ſalvation hoped for from the hils: truly in the Lord our God is ſalvation. So is the Lord himſelfe moved hence to help his people. Eſay 63, 5. And I looked and there was none to help; and I wondred that there was none to uphold, therefore mine own arm brought ſalvation to me. And Deut. 32. 36. The Lord ſhal repent for his ſervants, when he ſeeth their power is gone.
5. Plead the greatneſſe of our ſinnes, not to keep us from mercy, but to prevaile Our ſins have been many and great.for it. Pſal. 25. 11. Pardon my ſin, why ſo? for it is great. Pſal. 41. 4. Heale my ſoule, for I have ſinned againſt thee. Jer. 14. 7. Doe thou it for thy names ſake: for our backeſlidings are many, we have ſinned againſt thee. This is a ſtrong plea, when ſincerely urged, by an humble and contrite ſpirit. It glorifieth God as one that is abundant in goodneſſe, rich in mercy, and one with whom are forgiveneſſes and plenteous redemption; and it honoureth Chriſt as infinite in mercy. Hence alſo the Lord himſelfe when he would ſtir up himſelfe to choice acts of mercy to his poore people, he firſt aggravateth their ſin againſt him to the higheſt, and then expreſſeth his royall act of grace to them. So Eſay 43. 22, 23, 24, 25. Thou haſt not called upon me, O Jacob, but haſt been weary of me, O Iſrael, thou haſt not honoured me with thy Sacrifices; but thou haſt made me to ſerve with thy ſinnes, and wearied me with thine iniquities: I, even I am he, that blotteth out thy tranſgreſſions for my names ſake.
The latter ſort of pleas, reſpecting our The good of Gods grace, as Gods ſtirring us up to plead with him.ſelves, or the good of grace in us, are
1. Gods own ſtirring us up to pray for ſuch mercies. When a petitioner can plead with God, Lord, I come not to thy bleſſed Court without thy ſending for. It was thou which appointedſt me to come to thy doore of grace; elſe I had not come; thy Spirit moved me, thy promiſe encouraged me ſo to doe: and therefore, O Lord, I expect the fruit of my comming and requeſt. So David pleadeth 2 Sam. 7. 27, 28. Lord, thou ſaideſt this and that touching my houſe, and therefore hath thy ſervant found in his heart to pray this prayer. And ſo Pſalm 27. 7, 8. He pleadeth, Thou ſaideſt, ſeek my face; and my heart anſwered, Thy face Lord will I ſeeke. And well may this be pleaded, in that God uſeth not ſo to ſtirre up, and ſtrengthen us to ſeek him, but when he intendeth to be found of us. Pſalm 10. 17. Thou wilt prepare the heart, thou wilt bow thine eare to heare. Jerem. 29. 11, 13. Then ſhall ye ſeek me, and finde me, when ye ſhall ſearch for me with all your heart. And God maketh it an argument to himſelfe, that if he ſay to any inwardly as wel as outwardly, ſeek my face, he that ſpeaketh righteouſneſſe cannot ſpeak thus to them and fruſtrate their prayers, and ſo bid them ſeek his face in vain, Eſay 45. 19. I ſaid not to any of the ſeed of Jacob, ſeek my face in vaine; I the Lord ſpeak right things. If Ahaſhuerus bid his Spouſe to ask, ſurely he wil not faile to grant her petition, Eſther 7. 1. ſo here. And as when Chriſt called the blind man to come to him to tell him his grievance, it was truly ſaid to him by them, Be of good comfort, riſe, for he calleth thee, Mark 10, 49. ſo it is in this caſe.
Secondly, our waitings, and the expectations Our waiting upon him.of Faith which the Lord wrought in us, may be pleaded. That a King ſhould occaſion a petitioners expectation of bounty, and faile him, were not ſeemly; it were ſtrange. Hence Aſahs plea, in his prayer for help, Help Lord; why ſo? for we reſt on thee, 2 Chron. 14. 11. So Pſalm 119. 66. Teach me good judgement and knowledge, for I have believed thy Commandements. And Pſalm 25. 2, 3. My God I truſt in thee, let me not be confounded. And Verſ. 5. Lead me forth in thy truth, For on thee doe I wait all the day. And Verſ. 20. Let me not be confounded, for I truſt in thee. And Verſ. 21. Let uprightneſſe preſerve me, for my hope is in thee. And Pſalm 143. 8. Let me heare thy loving kindneſſe in the morning, for in thee is my truſt. And it is an argument with men; ſuch a one doth depend upon me, and I have paſſed my word to doe ſuch or ſuch a thing for him, and he commeth to meet me, according to my own appointment, at ſuch a time, in expectation of what I promiſed; and therefore I cannot, may not, muſt not faile him. So it is with God, Eſay 26. 3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſted in thee. And Pſal. 10. 14. The poore committeth himſelfe to thee. Thou art the helper of the fatherleſse.
Thirdly, we may (in all humility) The breaking of our hearts before him.plead our heart-breakings and weepings in ſenſe of want of mercies which we crave, and our pantings and faintings after the ſame. As Pſalm 39. 12. Hold not thy peace at my tears. And Pſalm 51. David, who groundeth all his pleas onelyonly upon the free grace of the Lord, Verſ. 1. Have mercy upon me, according to thy loving kindneſse, &c. yet Verſ. 17. he pleadeth the brokenneſſe of his heart, The Sacrifices of God are a broken heart; a broken and a contrite ſpirit, O Lord, thou wilt not deſpiſe. It is a moving argument with a compaſſionate father, when his child craveth this or that with teares, from him, not then to deny him. In ſuch a caſe, a father wil be ready to ſay, alas my deare child, thou ſhalt not blubber thy cheekes any longer; come, doe not thus mar thy face with weeping, thou ſhalt have what thou craveſt: ſo doubtleſſe is it with the Lord towards his children. When Ephraim ſmites upon his thigh, is aſhamed, and even confounded, becauſe he bare the iniquity of his youth, Jer. 31. 19. how this took with God we may perceive by what himſelfe replieth, Verſ. 20. Is Ephraim my deare ſonne? is he a pleaſant child? for ſince I ſpake againſt him, I earneſtly remembred him ſtill: therefore my bowels are troubled for him, I will ſurely have mercy upon him, ſaith the Lord. So Eſay 38. 5. Iſaiah is bid to goe to weeping Hezekiah, and tell him from God, I have heard thy prayer, I have ſeen thy teares. As if he had ſaid to Iſaiah, Goe runne to yonder childe of mine, bid him not weep ſo ſore; tell him, he ſhall have his requeſt. So Pſalm 6. 8. The Lord hath heard the voice of my weeping. And V. 9. The Lord hath heard my petition. His prayer and petition it ſelfe ſpake, and his tears alſo ſpake aloud in Gods ears, and prevailed for audience.
Fourthly, the integrity of our hearts The integrity of our hearts and waies.and waies, in former workings after God and ſervice for God, may by faith in Chriſt, as all in our juſtification, be alſo pleaded. Eſay 38. 3. Remember that I have walked before thee in ſincerity, &c. Pſal. 71. 17, 18. O Lord, thou haſt taught me from my youth, and hitherto I have declared thy wondrous works: Now alſo, when I am old and gray headed: O God, forſake me not. Pſalm 119. 10. With my whole heart have I ſought thee, O let me not wander from thy Commandements. The Lord himſelfe maketh it to himſelfe a motive, to ſhew mercy to his people. Eſay 63. 8. They are children that will not lye: ſo be became their deliverer, Jer. 2. 2. I remember thee, the kindneſse of thy youth, &c. onelyonly we muſt uſe this plea more rarely and ſparingly, in a ſelf-denying way, in faith in Chriſts righteouſneſſe, as made ours. The like alſo may be ſaid of our integrity with men, which in ſome caſes, as of reproach, ſlander, or injurious dealing from men, may be by way of appeale, pleaded before the Lord. Jer. 15. 15. Know, O Lord, that for thy ſake I have ſuffered rebuke. Pſalm 26. 1. Judge me, O Lord, for I have walked in mine integrity.
Fifthly, we may plead our ſufferings, Our ſufferings.eſpecially thoſe that are moſt directly and properly for God and his cauſe. Other ſufferings alſo may be pleaded, as Nehem. 9. 32, 33. Let not all the trouble ſeem little to thee, which hath come upon us. Howbeit thou art juſt in them. Pſalm 90. 15. Make us glad according to the daies wherein thou haſt afflicted us. But eſpecially plead thoſe which are undergone for the Lords ſake. Pſalm 44. 22, 23. For thy ſake are we killed all the day long. Awake, why ſleepeſt thou?
Sixthly, our former experiences of mercy Our former experiences.in like caſes may be pleaded, as Eſay 63. 15. Where is the ſounding of thy bowels and of thy mercies towards me? are they reſtrained? Which is as much as to ſay, Lord, thou hadſt wont to be a compaſſionate God, I have had experience in various conditions and caſes of thy bowels; how commeth it to paſſe that they are ſo ſhut up now? So Pſal. 71. 17, 18. Thou haſt taught me from my youth up, forſake me not now when I am old. Pſalm 61. 23. Lead me to the rock that is higher then I: For thou haſt been a ſhelter to me.
Laſtly, the great good which we might both get and doe, may be alſo pleaded: The good that we might get and doe.God put that plea in their mouthes, Hoſ. 14. 2. Take away iniquity, and receive us graciouſly: why ſo? ſo will we render the calves of our lips. And Verſ. 3. We will no more ſay to the works of our hands, ye are our Gods. Pſalm 119. 33. Teach me, O Lord, the way of thy Statutes, and I will keep it to the end. V. 34. Give me underſtanding, and I ſhall keep thy law. Pſal. 51. 12, 13. Reſtore to me the joy of thy ſalvation: Then will I teach ſinners thy way. And as the Saints may plead the good which they may do, if anſwered: ſo that good of inward quickning, encouragement, and enlargement which they may thereby receive, Pſal. 90. 14. O ſatisfie us early with thy mercy: why ſo? ſo ſhall we rejoyce and be glad before thee all our daies.
A third ſort of pleas are thoſe reſpecting Pleas reſpecting others. As their experience of a like help.others: which are theſe.
1. Others experiences of the like mercy in like caſes: as Pſal. 119. 132. Be mercifull to me, as thou uſeſt to doe to thoſe that love thy name. Lord, doe not change thy wont, doe to me as thou haſt ever done to others in my caſe. Let not me be the firſt Anomalon.
2. Others diſcouragements, or encouragements Their diſcouragements or incouragements in ours.in ours. Pſal. 69. 6. Let not them that wait on thee be aſhamed for my ſake. 29. Let thy ſalvation (O God) ſet me up on high: why ſo? verſ. 32. The humble ſhall ſee this and be glad. If thou heare me, others wil be encouraged; or if not, they wil be aſhamed.
3. The ſubtle and malicious deſires of Enemies plots and deſires.ours and Gods enemies: Ah Lord, our miſeries ſnares, feares, ſtraits, temptations, and falls, they are that for which they plot and wait, and are ready to reproach us with; and therefore the rather tender our caſe. Thus may we plead, as others have done, Pſal. 27. 11. Make my way plain, becauſe of my enemies, Pſ. 38. 16. I ſaid hear me leſt otherwiſe they rejoyce over me, Pſal. 39. 8. Deliver me from all my tranſgreſſions, make me not a reproach to the fooliſh.
Now touching the laſt thing propounded, namely, the rules which we are to attend to in pleading in prayer, they are theſe:
1. Look that we plead in faith; yea, with ſome ſtrength of faith, acted ſuitably Believingly.to our pleas. Eſay 53. 15, 16, 17. Where are thy bowels towards me? Doubtleſſe thou are our Father: Why haſt thou hardned our hearts from thy fear?
2. Look that we doe it with holy skil, Improving thoſe promiſes or Attributes Skilfully.of God, which are moſt ſuitable to our preſent caſes, which are moſt ſtrongly ſpeaking, moſt apt to move, at leaſt our ſelves to believe, and ſuch as uſed to prevaile that way formerly. So did the Church, Eſay 63. 15, 16, 17.
3. Look we be ſubmiſſive in our pleas, and not inordinate, impatient, or diſtempered. Submiſſively.Moſes was ſomewhat diſtempered in thoſe pleas, Exod. 5. 22, 23. Wherefore haſt thou evil-entreated this people? why haſt thou ſent me? and Numb. 11. 12, 13, 15. Whence ſhould I have fleſh for ſo many? I am not able to beare the burden alone. If thou deale thus with me, kill me.
4. Look that we be humble and ſelf-denying Humbly.therein, and come not to God to ſtand upon terms with him, or to chop Logick (as we ſay) with the holy one. Job was too blame herein, Iob 23. 4, 5. and ſo were they Eſay 58. 3. Wherefore have we faſted, and thou regardeſt it not? So Matth. 7. 21. Have not we propheſied in thy name, and in thy name done wonderfull works?
5. Look that we be ſincere in our pleas, Sincerely.that there be nothing lurking with us, and too well approved by us, which may be counterpleaded againſt us, and that juſtly by our own conſciences. As Eſay 58. 3, 4. Behold ye faſt for ſtrife. So Matth. 7. 22, 23. Depart from me ye workers of iniquity.