The Measures of Christian Obedience, Book 1 · Chapter 5
CHAP. V. Of Pardon promised to Prayer.
The CONTENTS.
Of Pardon promised to Prayer. Of the influence which our Prayers have upon our Obedience. Of the presumption or idleness of most mens Prayers. Of the impudence, hypocrisie, and uselessness of such Petitions. Then our Prayers are heard, when they are according to Gods will: when we pray for Pardon in Repentance, and for strength and assistance in the use of our own endeavours. Pardon promised to Prayer no further than it effects this Obedience, and penitential endeavour.
SIxthly, That condition whereto the Gospel promises a gracious sentence of Mercy and Life, is sometimes call'd Prayer, or calling upon God. The Lord is nigh unto all them that call upon him, says David, to all that call upon him in truth, Psal. 145.18. Thou Lord art good and ready to forgive, and plenteous in mercy to all that call upon thee, Psal. 86.5. For so surpassing is his goodness and the riches of his grace, that any thing may be had of him for asking; to them who desire it, he can deny nothing. Ask, and it shall be given you, says our Saviour, for EVERY one that asketh receiveth, Matt. 7.7, 8. And that in all things equally, one as well as another, if they do not distrust him and disbelieve his Love. For ALL things, WHATSOEVER you shall ask in Prayer BELIEVING, you shall receive, Matt. 21.22. So that if men want any thing which they desire that God would bestow upon them, it is because they do not beg it of him. Ye have not, says St James, because ye ask not, Jam. 4.2. For not only the overflowing goodness of Gods own nature, but, besides that, the interest of his Son Jesus Christ our MEDIATOR at his right hand, gives us a full security in all our requests, that we shall obtain any thing which we ask in his name. Ask any thing, says he, in my name, and I will do it, Joh. 14.14. Nay so dear is he to Almighty God, that although he himself should not move in it, yet through the strength of Gods inexpressible love to him, they who beg in his name can miss of nothing. In that day, says he, after I am taken from you, you shall ask ME nothing: Verily, verily, I say unto you, whatsoever you shall ask the FATHER in MY NAME, he will give it you. And I say not that I will PRAY the Father for you, for the Father himself loveth you, BECAVSE ye have loved me, Joh. 16.23, 26, 27. And seeing, as the Apostle says, that we have so great and powerful a High Priest at Gods right hand, whether our suit be for pardon, or strength, or for whatsoever else; Let us come boldly to the throne of grace, that we may obtain Mercy for pardon of past sins, and find grace to prevent future, and to help in time of need, or in the most aforeign.fitting season, Heb. 4.14, 16.
Now our Prayers and calling upon God, are a mighty means and instrument of our serving and obeying him. And as all the forementioned means had a natural fitness and tendency, to make us do the will of God: so have our Prayers a supernatural, and help us to fulfill the Divine Laws, not so much through any efficacy of their own nature, as through the aids of divine grace. For we have great difficulties to conflict with, and great hindrances to overcome in the doing of our duty. There is much hardship in a holy course to make us unwilling; and if we have a will to it, we yet find much weakness in our selves that renders us unable to continue in good living, and to perform constantly all those good things which God has commanded us. For we have much ignorance of what we should do, and much other business besides it: and as for that moreover which we do know, we are apt many times to forget it; or through the throng of other things, through suddenness, and surprize, not to consider of it when we should use it; or when in our minds we do clearly see it, yet full often we cannot bring over our wills to choose and embrace it. For our lusts and passions prove many times of more force with our wills, than our reason and Religion; and we are either born down by the weight and strength, or wearied with the tediousness and length of a temptation.
And now to supply all these defects, and to support us in the doing of our duty notwithstanding all these infirmities, we have an absolute necessity of the help and assistance of Gods grace. We want the good timeing of his providence, to have temptations assault us when we are best able to overcome them, and our duties stay for us when we may most easily perform them. We stand in need of the suggestions of his spirit to cure our forgetfulness; of the aids of his grace to enlighten our minds, and clear up our notions, and bend our wills, and establish our resolutions; and so to make us unmoveable in a good course. So that we have an utter necessity of his help, both in the disposals of his providence, and in the concurrence of his spirit, to enable us to obey his Laws, and make us, as St Paul says, both to will, and to do what he requires of us, Phil. 2.13.
But now it is our Prayers which bring all these divine aids down unto us. They obtain for us a good providence, and a powerful spirit, which in spite of all our natural weaknesses shall work out our Obedience. God will not deny us these when we ask them. For, as our Saviour argues unanswerably, If ye being EVIL will yet give GOOD gifts to your Children: how much more shall your heavenly Father, whose GOODNESS infinitely exceeds yours, and who cannot be tainted with any of your ILLNESS, give the HOLY SPIRIT, that best of gifts, to them that ask him, Luk. 11.13. And since our Prayers procure such a never failing aid, and so Almighty an assistance for us; they must needs be a certain cause and instrument of our active service and obedience. They imply in us an hearty desire of having, and fetch down to us a sufficient power of doing our duty, and keeping Gods Commandments. And when there is both a preparedness in us to use, and a readiness in God to give us grace sufficient with it to do his will, there is nothing further wanting to our performance of it.
And forasmuch as our Prayers imply the one, and procure the other; because they fetch down Divine aids, and express our forwardness to obey with them: therefore have they so much favour shown them, and Life and Pardon promised to them. For God never intends to reward an idle and unobeying Prayer, but such only as is industrious and obedient. Our Prayers must first make us do what he commands, before they obtain those mercies for us which he promises. For when he tells us that they who call upon him shall find favour and mercy, he speaks metonymically, he includes obedience, although he doth not express it. He means them only who pray for bSuch were the old Jewish forms of Prayer for PARDON, whether with Sacrifice, or without it: with Sacrifice— Obsecro, Domine, …, deliqui, …, hoc aut illud seci; nunc aut…m POENITENTIAM ago, sitque … ha… … m…a. Without Sacrifice — Obsecro, Domine, peccavi, deliqui, rebellavi, hoc aut illud feci; nunc mei me facti POENITET, PVDETQVE, neque unquam ITERVM ad id REVERTAR, as they are cited out of Maimonides by the famous Dr. Outram in his Book de Sacrificiis l. 1. c. 15.mercy and pardon, and obey in order to it; and who ask for grace and strength, and work with it after it is granted. No prayers are of any account with him but the prayers of the obedient; so that if ever we expect to be saved by them at the last day, we must obey with them.
The Prayers indeed which are generally offered up to God, have little of this in them. For if men pray for mercy and pardon, they take no care to come furnished with Repentance and Obedience, which is that indispensable condition whereupon the Gospel doth encourage us to ask and hope for Pardon. And if they pray for any vertue or grace, they expect it should drop into them without any endeavours of their own, and will take no pains to cooperate with and use it. Their prayers for Mercy are generally presumptuous, and their prayers for Grace unendeavouring and idle. Obedience all the while is the least in all their thoughts and has the least of all their care. For their petitions are all put up for pardon whilst they continue in their sins; or for vertue and grace whilst they put forth no endeavours. All their Religion is only to be often upon their knees, to keep up Prayers in their Families morning and evening; to send up a great many Lord forgive me's, Christ help me's; they are a praying and desiring, but not a working and obeying people. They are of a sordid niggardly Religion, which would receive all, and give nothing: their petitions look altogether on the reward, but quite overlook the duty; they would take all from God, but do nothing for him.
But this is such a way of praying as will most certainly delude men, but can never do them good. It is inconsiderate hope and downright folly to expect that ever God should hear our prayers for Pardon, whilst we continue in our sins. For since he has so frequently, so plainly, and so peremptorily declared, That at the last day he will Pardon none but the penitent and obedient: it is impudent incredulity to beg pardon, whilst, without any amends, we continue to sin and disobey. It is to desire of him that he would break his word, that he would Pardon and acquit us when his Gospel condemns us. It is to beg of him that he would frame another Religion, and another Law than that of his Son Jesus; a Religion that would save us, when that kills and destroys us. By such asking forgiveness from him, whilst we go on in rebelling against him, we do as good as desire that he would cease to be governour of the world, and leave us to our own selves; that we might have no law but our own wills; that we might do what he forbids, without undergoing what he threatens. We only ask leave to sin; and crave a liberty to transgress, without suffering; and desire that we might break his Laws, but that he would not punish us. And what man now dare presume, that such shameless desires as these should be granted to him? That God should desert his Laws, and alter his Religion, and cast off his government over men when they request it? For in very deed we see, that to desire him to forgive us, whilst we are going on in our sins, is in effect to put up all these frontless, and abominably impudent petitions to him.
And then as for the other sort of petitions, our asking for any vertue or grace, without putting forth any endeavours after it, it is as certain to meet with no good answer as the other. For to pray thus is plainly to play the hypocrite with God Almighty, and flatly to dissemble with him. It is to beg what we do not care for; to ask what we refuse; to pretend desire (for all praying is desiring) for that which we account is worth no endeavour. And what a miserable piece of falshood is this now, when a man makes his actions most palpably to give the lye to his words? He tells God that he earnestly desires his help to work in him a pure heart; but yet he will do nothing for it, nor avoid the least occasion of uncleanness. He begs his grace to assist him to a meek and patient spirit: but when he is off his knees his work is done, for he never after uses any means to procure it, or takes any care to nourish and preserve those degrees of it which he hath already. Surely any man of common understanding must needs see, that such desires as these were never in his heart, but only from the teeth forward. In reality he cares not what becomes of the graces which he has prayed for, and was no farther concerned about them, than that he might be able barely to say that he had asked them. Or at best, if he did desire them at all; yet was his desire far from that degree which he pretends; it was a weak wish, rather than a desire; an imperfect inclination, that could effect nothing. It may be he had rather have that grace which he asks, than go without it; but he had rather want it than be at any pains for it. He loves and desires the least ease, far more than the vertue; and is resolved to keep that, although he loses this. So that although he do think the grace which he prays for to be worth something, yet he esteems it next to nothing; he judges it to be worth no pains, and deserving no endeavour, and so has either no desires of it at all, or such weak and feeble ones as are just as good as none.
Yea it is well if many times his heart is not set against those very graces that he begs whilst he is asking of them, which is more than barely being unconcerned for them. For how often doth it happen that a man prays for charity, whilst he is in love with malice; that he begs sobriety, whilst his heart is upon drunkenness; that he asks justice, whilst his affections hanker after deceitfulness and wrong? This, in very deed, is the case of most, if not of all impenitent and wicked men. For they love their Sins, and resolve to continue in them; and yet even then pray for such Graces as are contrary to them. Now here it is plain that their heart doth not go along with their tongues: they are not willing to lose that, which they pray to God they may leave; and are afraid to receive that, which they beg to have. They only pretend desire, but are possessed in truth with hatred and aversation.
And then as for all the good promises which they make to God in their Prayers, viz. That if he will forgive them, they will never do so any more; but become new men, and watch more carefully, and sin more seldom, and obey more constantly and universally; so long as their Prayers are thus unendeavouring and idle, all this is but meer wind, vain hypocrisie, and deceitful talk. For if, when their prayers are over, they take no care still to perform that obedience which they promised whilst they were at them; is it not clear to every eye that all is cheat and falshood, and that they lye and dissemble in these their promises, as well as we saw they did in their professions? All their engagements are stark nought, they meant no such thing whilst they made them, nor ever after think upon them to make them good and fulfil them.
And can any man now be so intolerably weak and shamefully blind, as to imagine that God should reward such idle talk, as all these unendeavouring prayers for grace are, and give a blessing upon such hypocritical din and feigned language? To dissemble thus with God Almighty is not to honour, but to abuse him: and so fits us, not for any expressions of his love, but only of his wrath and indignation. It is to pass affronts, instead of begging kindness; to make a mockery of his condescensions; and to turn that sacred and inestimable liberty, which he has graciously indulged mankind, of making known their desires to him for a supply and satisfaction of them, into a fraudulent trick and opprobrious couzenage. And since all these unendeavouring prayers for Gods grace, are an hypocrisie so gross, and a mockery so reproachful; we must needs conclude that he will utterly reject them, as well as our prayers for pardon whilst we continue in our sins; and instead of granting and fulfilling, deride and avenge them.
But if ever we hope to have our Prayers heard the true and only way is to observe St John's rule, of asking only what is according to Gods will. For this, says he, is the confidence which we have in him, that if we ask any thing according to his will, he heareth us, 1 Joh. 5.14. And what that will of God is concerning any of those things which we have to pray for; we can learn no where but from his Holy Gospel. Now in that we are plainly told, that as for Pardon, his peremptory will is, That no man shall meet with it but he only who has Repented and obeyed him. REPENT, says St Peter, that your sins may be blotted out, Acts 3.19. And except you REPENT, says our Saviour, you shall all Perish, Luk. 13.3. For when we are all brought to Christs Tribunal at the great day, to be there Eternally acquitted or condemned; we are taught in the most express words, that Judgment shall pass upon every man according to his WORKS, Rev. 20.12, 13 So that if we would ask pardon and forgiveness according to Gods will; and in such sort as he has promised to grant it, and we may justly hope to receive it; we must desire it in foreign, &c Clem. Rom. 1. Ep. ad Cor. c. 9.Repentance, and in true resolutions and readiness to obey. And then as for strength and grace to enable us to overcome any sin, and to perform any vertue; we are expressly informed that his will is to grant to such persons only, as endeavour after those graces which they pray for, and are careful to exercise and work with them. God will not bestow new grace upon us, till he see that we have made good use of what he has bestowed already. We must improve those talents which have formerly been entrusted with us, before he will think us qualified to receive more. For so we are taught in the Parable of those Men who had received the talents, Matt. 25. As a conclusion whereof, we have this laid down as a rule of divine dispensations: To him that hath, i. e. hath wrought with, and made use of that talent of grace which was granted to him, as those servants had done who are mention'd vers. 20, 22. to him shall be given still more, and he shall have more abundance: But from him that hath not, i. e. hath not exercised and improved that wherewith he has already been entrusted, as that wicked Servant had not done, who had hid it, vers. 25. so far is he from receiving more, that, like as it was from the idle unworking servant, vers. 28. from him shall be taken even what he hath, vers. 29. And in that very place where St Paul tells us, that God worketh in us both to will, and to do; he acquaints us moreover that the way whereby he doth that is, by blessing our own endeavours, and giving success to our own working; and accordingly useth it as an argument thereunto, work out your own salvation; and doubt not but you will be able to go through with it, for it is God that prospers your endeavours, and, by giving strength and success to them, worketh in you both to will and to do, Phil. 2.12, 13. So that if we would ask grace and strength according to Gods will, and in such sort as he will grant them; at the time of Praying we must sincerely resolve; and when our Prayer is over, we must carefully and honestly endeavour after them. An dJam. 5.16.effectual desire shall serve our turn; and a working Prayer shall procure a blessing: but besides it no other will.
Whatever therefore vain and wicked people may imagine; there is no Prayer that will avail them when obedience is wanting. If we pray for pardon and mercy, God will by no means hear us unless our hearts are penitent, and our lives obedient. And in our Prayers for forgiveness, we must pray for obedience too. We must be as sollicitous for the doing of our duty, as for the receiving of our reward; and never in our Prayers omit to ask for that, which Christ thought fit to give us as the highest instance of those things which we are to pray for, viz. the Holy Spirit, Luk. 11.13. And when we do pray for that, or for any particular graces of it; we see that we have not done our work barely by desiring it, till we go on also to endeavour after it. We must resolve when we pray to seek that grace which we ask for; and we must effectually labour after it, in the diligent use of all those means whereby it is either acquired or encreased, when our Prayer is over. All the way it is only our obedience which can effectually recommend our prayers; so that whensoever we ask for any thing, if we would have any just hope of receiving it, we must be sure to obey with it.
And for this the Scriptures are express and plain. If I regard iniquity in my heart, saith the Psalmist, the Lord will not HEAR me, Psal. 66.18. And God himself says the same by his Prophet Isaiah in words most full and forcible. When you spread forth your hands, I will hide mine eyes from you; yea when you make many Prayers, I will not hear; your hands are full of blood. Wash you, make you clean, put away the EVIL of your DOINGS from before mine eyes, cease to DO evil, learn to DO well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. When you have done this, you are fit to be hearkned to, come now and let us reason together; pray for Pardon, and I will forgive you, and though your sins be as scarlet, they shall be white as snow, Isa. 1.15, 16, 17, 18. So long as men persist in their sins, it is in vain for them to hope that God should ever accept their Prayers. For he that turns away his ear, saith the Wise Man, from HEARING the Law; even his PRAYER shall be an abomination, Prov. 28.9. But if any man would have his Prayers granted, he must take care to have his life obedient. For the eyes of the Lord are over the Righteous, saith St Peter, and his ears are open to THEIR Prayers: but the FACE of the Lord is against them that DO evil, 1 Pet. 3.12. The acceptableness of a Christians Prayers, consists, as St Paul intimates, in lifting up holy hands, 1 Tim. 2.8. Before God will Pardon any man upon his Prayers, Christs Gospel must absolve him; it must promise, before God perform with him. No man has any other assurance that he shall receive what he desires, but his having done what God commands. Whatsoever we ask we receive of him, says St John, because we KEEP his Commandments, and DO those things that are pleasing in his sight, 1 Joh. 3.21, 22.
And by all this it clearly appears, that no Prayers will avail us unto life and pardon at the last day, unless we keep Gods Commandments, and obey with them. There is no grace to be obtain'd without endeavours; nor any pardon to be purchased without obedience. God will not hear us, if we refuse to hearken unto him. Nothing can maintain a good understanding betwixt God and us, but only the DOING of our duty: upon this condition he will grant us any thing, but without it we can procure nothing. So that after all it is only our Obedience which can make our Prayers available; and if ever we expect that God should grant them, we must be sure to work and obey with them.