Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 1 · Verse 10

Practical Commentary of 1 Peter Volume 2 · Commentary · Chapter 1 · Verse 10

p. 82Verse 12.

12. For the Eyes of the Lord are over the Righteous, and his Ears are open unto their Prayers: but the Face of the Lord is against them that do Evil.

THe Wisest Knowledge of things is to know them in their Causes: but there is no Knowledge of Causes so happy and useful, as clearly to know and firmly believe the Universal dependance of all things upon the first and highest Cause, the Cause of Causes, the Spring of Being and Goodness, the Wise and Just Ruler of the World.

This the Psalmist, and here with him the Apostle, gives as the true reason of that truth they have averr'd in the former words, the connexion of Holyness and Happyness. If Life, and peace, and all good be in God's Hand to bestow when it pleaseth him, then sure the way to it, is an obedient and regular walking, observance of his will; and the way of sin is the way to ruin: for the Eyes of the Lord are upon the righteous, &c. And his Face against them that do Evil.

In the words there's a double opposition; of persons, and of their portion. 1. Persons. The Righteous and Evil Doers.

1. These two words are usual in the Scriptures, and particularly in the Book of Psalms, to express the Godly, and Wicked, and so this righteousness is not p. 83absolute perfection or sinlessness; nor the opposed evil, doing every act of sin or breach of God's Law; but the righteous be they, that are students of obedience and holyness, that desire to walk as in the sight of God, and to walk with God, as Enoch did; that are glad when they can any way serve him, and griev'd when they of…end him; that feel and bewail their unrighteousness, and are earnestly breathing and advancing forward, have a sincere and unfeigned Love to all the Commandments of God, and a diligent endeavour to observe them, that vehemently hate what most pleases their corrupt Nature, and love the command that crosses it most; this is an imperfect kind of perfection, Phil. 3. 12, 15.

On the otherside, Evil-doers, are they that commit sin with greediness, that walk in it, make it their way, that live in sin as their Element, take pleasure in unrighteousness, as the Apostle speaks, their great faculty and their great delight lyes in sin, they are skillful and cheerful Evil doers, not any one Man in all kind of sins, that's impossible, there is a concatenation of sin, and one disposes and induces to another, but yet one ungodly Man is readily more vers'd in, and delighted with some one kind of sin, another with some other, forbears none because evil, and hateful to God, but as he cannot travel over the whole globe of wickedness, go the full circuit, he walks up and down, in his accustomed way of sin. No one Mechanick is good at all Trades, nor any Man expert in all Arts: but he is an evil doer that follows the particular Trade of the sin he hath chosen, is active, and diligent in that, and finds it sweet. In a word, the main of this opposition lyeth in the bent of the affection what way it is set. The godly Man hates the evil he possibly p. 84by tentation hath been drawn to do, and loves the good he is frustrate of, and having intended hath not attain'd to do: the sinner that hath his denomination from sin, as his course, hates the good that sometimes he is forc'd to do, and loves that sin which many times he does not, either wants occasion and means, and so cannot do, or through check of an enlightened conscience possibly dares not do, tho'so bound up from the act, as a Dog in a Chain; yet the habit, the natural inclination and desire in him, is still the same, the strength of his affection is carried to sin: As in the weakest godly Man, there is that predominant sincerity, and desire of holy walking, according to which he is call'd a righteous person, the Lord is pleas'd to give him that Name, and account him so being upright in Heart, tho' often failing. There is a righteousness of a higher strain, upon which his Salvation hangs, that is not in him, but upon him; he is cloath'd with it; but this other of sincerity and of true and hearty (tho' imperfect) obedience is the righteousness here meant oppos'd to evil doing.

2dly, Their opposite condition or portion is express'd in the highest notion of it, that wherein the very being of happiness and misery lyeth, the favour and anger of God. As their natures differ most, by the habitude of their affection towards God as their main distinguishing character, so the differences of their estate consists in the point of his affection towards them, spoke here in our language by the divers aspects of his countenance, for that our love and hate usually look's out, and shews it self that way.

Now for the other word expressing his favour to the righteous, by the openness of his Ear, the opposition in the other needed not, for either the wicked p. 85pray not, or if they do, 'tis indeed no Prayer, the Lord doth not account nor receive it as such; and if his face be set against them, certainly his ear is shut against them too, and so shut that it openeth not to their loudest Prayer, Tho they cry in mine ears with a loud voice, Ezek 8. 18.Ezek 8:18yet will I not hear them, sayes the Lord.

And before we pass to the particulars of their condition, as here we have them, this we would consider a little, and apply it to our present business; what are these Persons the Lord thus regards, and opens his ear to their Prayer?

This we pretend to be seeking after, that the Lord would look favourably upon us, and hearken to our Suits, for our selves, and this Land, and the whole Church of God within these Kingdomes. Indeed the fervent Prayer of a faithful man availeth much, [foreign] 'tis of great strength, a mighty thing, that can bind and loose the influences of Heaven, as there is instanc'd, and the Prayer of a Righteous Man, be it but of one Righteous Man, how much the combined cries of many of them together. And that we judge not the Righteousness there and here mention'd, a thing above human estate, Elias, sayes the Apostle, was a man, and a man subject to like passions as we are, and yet such a righteous Person as the Lord had an eye and gave ear to in so great a matter, but where are those righteous fasters and prayers in great Congregations? How few, if any, to be found, that are but such in the lowest sense and measure, real Lovers and Inquirers after holiness? What are our meetings here, but Assemblies of Evil doers, rebellious Children, ignorant and prophane Persons, or dead formal Professors, and so the more of us the worse, incensing the Lord more, and the multitude of Prayers, tho we could and would continue many p. 86days,Is. 1.Isa 1 all to no purpose, from such as we: Though ye make many prayers, when ye multiply prayer, I will not hear: And when ye spread forth your hands, I will h…de mine eyes from you; your hands so filthy that if you would follow me to lay hold on me with them, you drive me further off, as one with foul hands following a Person that is neat to catch hold of him; and if you spread them out before me, my eyes are pure, you will make me turn away, I cannot endure to look upon them, I will hide mine eyes from you. And fasting added with prayer will not do it, not make it pass, when they fast, I will not hear their cry, Jer. 14

'Tis the sin of his People that provokes him instead of favourable looking on them to have his eyes upon them for evil and not for good, as he threatens; and therefore without puting way of that, prayer is lost breath, doth no good.

They that retain still their sins, will not hearken to his voice, how can they expect, but that justly threatned retaliation, Prov. 1. and that the Lord in holy scorn in the day of their distress should send them for help and comfort to these things they have made their Gods, have preferr'd before him in their trouble: They will say arise and save us, but where are the Gods that thou hast made thee, let them arise if they can save thee in the time of thy trouble, Jer. 2. 28.

And not only do fouler Impieties thus disappoint our prayers; but the lodging of any sin in our affection, if I regard iniquity in my heart (says the Psalmist) the Lord will not hear my voice; if I see iniquity, the word is, if mine eye look pleasantly upon it, his will not look so upon me, nor shall I find his ear so ready and open: Says not, if I do sin, but if I regard it in my heart. The heart entertaining and p. 87embracing a sin, be it a lesser sin, is more than the simple falling into sin, and as the ungodly do for this reason lose all their prayers, a godly man may suffer this way, in some degree, upon some degree of guiltiness, this way the heart seduc'd, it may be, and entangled for a time by some sinful lust, they are sure to find a stop in their prayers, that they neither go nor come so quickly, and so comfortably as before. Any sinful humor, as rheums do our voice, binds up the voice of prayer, makes it not so clear and shrill as it was wont; and the accusing guilt of it ascending shuts up the Lord's ear, that he doth not so readily hear and answer as before: and thus that sweet correspondence is prejudged, which all the delights of the World cannot compensate.

If then you would have easie and sweet accesses seek 1. an holy Heart, entertain a constant care and study of Holiness, admit no parlee with sin, do not so much as hearken to it, if you would be readily heard.

2. Seek a broken heart, the Lord is ever at hand to that, 'tis in the same Psalm, he is nigh to them that are of a contrite spirit, &c. 'tis an excellent way to prevail. The breaking of the heart multiplies petitioners, every piece of it hath a Voice, and a very strong and very moving Voice, that enters his Ear, and stirs the Bowels and Compassions of the Lord towards it.

3. A humble heart that may present its suites always, the Court is constantly there, even within it, the Great King loves to make his Abode and Residence in it, Is. 57. 15. This is the thing that the Lord so delights in and requires, he will not fail to accept of it, 'tis his choice, Mic 6. Wherewith shall I come, &c. He hath showed thee O man what is good; and what doth the Lord require of thee but to do justly, and love mercy. There's this righteousness, and that as a great part making it p. 88up to walk humbly with thy God; in the Original, humble to walk with thy God, he cannot agree with a proud heart, he hates and resists it, and two cannot walk together unless they be agreed, as the Wise man speaks. The humble heart only company for God, hath liberty to walk and converse with him, he gives Grace to the humble, he bows his ear, if thou lift not up thy neck: proud Beggers he turns away with disdain, and the humblest Suiters always speed best with him. Righteous, not such in their own eyes, but in his, through his gracious dignation and acceptance; and is there not reason to come humbly before him, base Worms to to the most holy and most high God?

The Eyes of the Lord.] We see 1. That both are in his sight the righteous and the wicked, all of them, and all their ways, his eye is on the one, and his face on the other, as the word is, but so on these as against them, 'tis therefore render'd his Eye of Knowledge and of Observance, marking them and their Actions equally upon both. No darkness nor shadow of death where the workers of iniquity may hide themselves, foolishly and wretchedly done to do that, or think that, that we would hide from the Lord, and then to think that we can hide it;Is. 29. 15.Isa 29:15 the Prophet speaks w… to such. W… to them that dig deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us? and who knoweth us? And this is the grand principle of all wickedness, not (it may be) expresly stated, but secretly lying in the Soul, an habitual forgetting of God and his eye, not considering that he b…holds us, ye that forget God, says the Psalm; thence all impiety; and on the other side the remembrance of his eye, a radical point of Piety and Holiness, in which the 139 Psalm is large and excellent.

p. 89But as the Lord doth thus equally see both, so, as his Eye and Countenance imports his mind concerning them, and towards them, the manner of beholding them is different, yea contrary. And from the other beholding in common, knowing their ways, arises this different beholding,Verba sensus connot… affect…. which (as usually word of Sense signifie also the affection) is the… approving and dislike the loving and hating them, and their ways: so he peculiarly knows the righteous and their ways, Ps. 1. And knows not, never knew the workers of iniquity, even those that by their profession would plead most acquaintance, and familiar converse, eating and drinking in his presence, and yet I know you not, whence are you? 'Tis not a breaking off from former acquaintance; no, he doth not that, disavows none ever truly acquainted with him, so the other Evangelist hath it of those that thought to have been in no small account, I never knew you, depart from me, and there's the convincing reason in that ye Workers of Iniquity; none of his favourites and friends such.

Thus here, his Eye, his gracious Eye for good, is on the Righteous; and his Face, his angry looks, his just wrath against evil-doers.

In the 11th. Psalm we have this, much after the same way, express'd. First, that we spoke of his knowing and beholding in common, the righteous and wicked, and their ways, sitting high where he may mark, and seeing clear throughout all places and all hearts,Ver. 4. his Throne is in Heaven, his Eyes behold, his Eye lids try the Children of Men. Sits in Heaven not as in a Chair of rest, regardless of humane things, but on a Throne for governing and judging, tho' with as little uneasiness and disturbance, … there were nothing to be done that way. His Eyes behold, not in a fruitless p. 90contemplation or Knowledge; but his Eye lids try, which signifies an intent inspection, such as Men usually make with a kind of motion of their Eye lids. Then upon this is added the different portion of the righteous and wicked, in his beholding them and dealing with them,Ver. 5. he tryes the righteous, approves what is good in them, and by tryal and affliction doth purge out what is evil, and in both these, is love; but the wicked, and him that loveth violence his Soul▪ hateth, and therefore, as here, his face is against them, his Soul and face all one, but these things are express'd after our manner, he looks upon them with indignation, and thence come the Storms in the next Verse, snares rained d…wn, Ver. 6.the wariest foot cannot avoid such snares, they come down upon them from above, fire, and brimstone, and burning tempest, alluding to Sodom's judgment, as an emblem of the punishment of all the Wicked: This is the portion of their Cup. There's a Cup for them but his Children drink not with them; they have another Cup, the Lord himself is the portion of their Cup,Ver. 7. Psal. 16. His Favour, as closes Ps. 11. the righteous Lord loveth righteousness, his countenance doth behold the upright, that's another beholding than the former, gracious, loving beholding, as here, his eyes upon the Righteous.

Now the perswasion of this Truth is the main establishment of a godly mind, amidst all the present confusions that appear in things, and 'tis so here intended, and in the Psalm, and throughout the Scriptures.

To look upon the present flourishing and prosperity of Evil doers, and distresses and sorrows of the Godly, is a dark obscure matter in it self: but the way to be cleared and comforted, is to look above them to the Lord, they lo…k'd unto him and were lightned, Psal. 34. 5. that answers p. 91all doubts to believe this undoubted providence and justice, the Eye of God that sees all, yea rules all these things: and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable, the Lord's Face is against them, and they shall surely find it so, he hath wrath and judgement in store, and will bring it forth to light, will execute it in due time, he is preparing for them, that cup spoke of, and they shall drink it: so in the saddest condition of his Church and a believing Soul, to know this, that the Lord's eye is even then upon them, and that he is upon thoughts of peace, and love to them, is that which settles and composes the mind. Thus in that Psalm before cited, it was such difficulties that did drive David's thoughts to that for satisfaction, if the Foundations be destroy'd, what can the righteous do? in the time of such great shakings and confusions, the righteous Man can do nothing to't, but the righteous Lord can do enough, he can do all, the righteous Lord that loveth righteousness, while all seems to go upside down, he is on his Throne, he is trying and judging, and will appear to be Judge. This is the thing that a faithful Soul should learn to look to, and not lose view and firm belief of, and desire the Lord himself to raise their minds to it, when they are like to sink. Natural strength and resolution will not serve turn, floods may come that will arise above that, something above a man's own must support him: Therefore say with David, when my Spirit is overwhelm'd, lead me to the Rock that is higher than I, They think sometimes 'tis so hard with them, he regards not, but he assures them the contrary, Is. 49. I have graven thee upon the palms of mine hands. I cannot look upon my own hands, but I must remember thee: and thy walls are continually p. 92before me, this is that the Spouse seeks for, set me as a Seal upon thine Arm, Cant. 8.

Now a little more particularly to consider the Expressions and their Scope here, how is it made good that the former words teach, that they that walk in the ways of wickedness can expect no good, are certainly miserable? Thus, the face of the Lord is against them: Prosper they may in their Affairs and Estates, may have Riches, and Posterity, and Friends, and the World caressing them, and smiling on them on all hands, but there is that one thing that damps all, the Face of the Lord is against them, this they feel not indeed for the time, 'tis an invisible ill, out of sight and out of mind with them: but there is a time of the appearing of this Face of the Lord against them, the revelation of his just Iudgment, as the Apostle speaks, sometimes precursory days of it here, but however one great prefixed day, a day of darkness to them indeed, wherein they shall know what this is, that now founds so light, to have the Face of the Lord against them, a look of it more terrible than all present miseries combined together, what then shall the Eternity of it be? to be punished (as the Apostle speaks) with everlasting destruction from the presence of the Lord, and the glory of his Power.

Are we not then impertinent foolish Creatures, that are so thoughtful how our poor businesses here succeed with us, and how we are accounted of in the World, and how the faces of men are towards us, and scarce ever enter into a secret serious enquiry, how the countenance of God is to us, whether favourably shining on us or still angrily set against us, as it is against all impenitent sinners.

The Face of the Soul being towards God, turn'd away from the World and Sin, argues to it, that his Face is p. 93not against it, but that he hath graciously look'd upon it, and by a look of love hath drawn it towards himself, for we act not first in that, non amatur Deus nisi de Deo, 'tis he that prevents us, and by the beam of his, kindles love in our hearts. Now the Soul that's thus set towards him, it may be, doth not constantly see here his face shining full and clear upon it: but often clouded, it may be, hath not not yet at all seen it sensibly, yet this it may conclude, seeing my desires are toward him, and my chief desire is the sweet light of his countenance, though as yet I find not his face shining on me, yet I am perswaded it is not set against me to destroy me. Misbelief, when the Soul is much under, and distemper'd, may suggest this sometimes too: but yet still there is some spark of hope that it is otherwise, and that the eye of the Lord's pity is even in that estate upon us, and will in time manifest it self to be so.

To the other, what assurance have the Godly, for that seeing of good, these blessings you speak of? This, the Eyes of the Lord are upon them, and his Ears open to their prayer, if you think him wise enough to know what is good for them, and rich enough to afford it, they are sure of one thing, he loves them, they have his good will, his heart is towards them and therefore his Eye, and his Ear; can they then want any good? If many Days, and outward good things be indeed good for them, they cannot miss of these, he hath given them already much better things than these come to, and hath yet far better in in store for them, and what way soever the World go with them, this it self is happiness enough, that they are in his love, whose loving kindness is better than Life, sweet days have they that live in it, what better p. 94days would a Courtier wish, than to be still in the eye and savour of the King, to be certain of his good will towards them, and to know of access, and of a gracious acceptance of all their Suits: Now thus it is with all the Servants of the great King, without prejudice one to another, he is ready to receive their Requests, and able and willing to do them all good. Happy estate of a Believer, he must not account himself poor and destitute in any condition, for he hath favour at Court, he hath the Kings eye and his ear, the eyes of the Lord are upon him, and his ears open to his prayers.

The Eyes.] This hath in it, 1. His love, the propension of his heart towards them: The Eye is the servant of the affection, turns readily that way most, where the heart is: Therefore thus the Lord is pleased to speak of his love to his own, he views still all the world, but he looks upon them with a peculiar delight, his eye still on them, as it were towards them from all the rest of the world, tho he doth not alwaies let them see these his looks, for 'tis not said, they alwayes are in sight of it, no, not here, yet still his Eye is indeed upon them, by the beauty of Grace in them, his own work indeed, the beauty that he himself hath put upon them: And so the other of his Ear too, he is willing to do for them what they ask, he loves even to hear them speak, finds a sweetness in the voice of their Prayers, that makes his ear not only open to their Prayers, but desirous of them as sweet Musick. Thus he speaks of both, Cant. 2. 14. My dove let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely.

2. His good Providence and readiness to do them good, to supply their wants, and order their affairs for p. 95them, to answer their desires, and thus to let them find the fruits of that love that so leads his eye and ear towards them, his eye is upon them, he is devising and thinking what to do for them, 'tis the thing he thinks on most: his eyes are on all, but they are busied, as he is pleased to express it, they run to and fro through the earth, to shew himself strong in behalf of them, whose heart is perfect towards him, &c. 2 Chron. 16. 9. so Deut. 11. 12 his Eyes all the year on the land. And no wonder then he answers their Suits in what is good for them, when it is still in his thoughts before, he prevents, they cannot be so mindful of themselves, as he is of them.

This is an unspeakable Comfort, when a poor Believer is in great perplexity of any kind in his outward or spiritual condition. Well, I see no way, I am blind in this, but there are eyes upon me that see well what is best, the Lord is minding me, and bringing about all to my advantage; I am poor and needy indeed, but the Lord thinketh on me, that casteth the ballance. Would not a man, tho he had nothing, think himself happy, if some great Prince were busily thinking how to advance and inrich him; much more, if a number of Kings were upon this thought, and devising together, yet these thoughts might perish, as the Psalmist speaks? how much solider happiness is it to have him, whose power is greatest, and whose thoughts sail not eying thee, and devising thy good, and asking us as it were, What shall be done to the man whom the King will honour?

And his Ears.] What suits thou hast, thou mayst speak freely, he will not refuse thee any thing that is for thy good.

O! but I am not righteous, and all this is for them only: yet thou wouldst be such a one; wouldst thou indeed? then in part thou art, as he modestly and wisely chang'd p. 96the name of Wisemen into Philosophers, art thou not righteous, yet (foreign) a Lover of Righteousness thou art, then one of these: but if still thine own unrighteousness be in thine eye, it may and should be so to humble thee, but if it should scare thee from coming unto God, and offering thy suits with this perswasion that his ear is open, make thee think that his favourable eye is not toward thee, yet there is mercy, creep in under the Robe of his Son, thou art sure he is Iesus Christ the righteous, and that the Father's eye is on him with delight, and then it shall be so on thee being in him, and put thy petitions into his hand, that is Great Master of Requests, thou canst not doubt that he hath access, and that ear open which thou thinkest shut to thee.

The Exercise of Prayer being so important, and bearing so great a part in the life and comfort of a Christian, it deserves to be very seriously considered. We will therefore subjoyn some few Considerations concerning it.

1. Prayer is considerable in a threefold Notion. 1. As a duty we owe to God, being he from whom we expect and receive all; 'tis a very reasonable homage and acknowledgement thus to testify the dependance of our Being and Life on him, and the dependance of our Souls upon him, for Being, and Life, and all good, that we be daily Suiters before his Throne, and go to him for all. 2. As the Dignity, and the delight of a spiritual Mind, to have so near access unto God, and such liberty to speak to him. 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us. And altho some Believers of lower Knowledge, do not (it may be) so distinctly p. 97know, and others, not so particularly consider all these in it, yet there is a latent Notion of all these in the heart of every Godly Person, that stirs them and puts them on to the constant use of prayer, and to a love of it.

And as they are in these respects inclin'd, and bent to the exercise of prayer, the Lord's ear is in like manner inclin'd to hear their prayer in these respects. 1. He takes it well at their hands, that they do offer it up as due worship to him, that they desire thus, as they can to serve him, accepts of those offerings graciously, passes by the imperfections in them, and hath regard to their sincere intention and desire. 2. It pleases him well, that they delight in Prayer, as converse with him, that they love to be much with him, and to speak to him often, and still aspire by this way to more acquaintance with him, that they are ambitious of this. 3. He willingly hears their prayers as the Expressions of their Necessities and Desires, being both rich and bountiful, loves to have blessings drawn out of his hands that way, as full breasts delight to be drawn; the Lord's Treasure always full, and therefore always Communicative. In the first respect, prayer is acceptable to the Lord as Incense and Sacrifice, as David desires, the Lord receives it as Divine Worship done to him. In the second, prayer is as the Visits and sweet Entertainment, and Discourse of Friends together, and so pleasing to the Lord, the free opening of the mind, pouring out of the heart to him, as 'tis called in the Psalm, and so done, calls it his Words and his Meditation, and the Word for that signifies Discourse or Conference. And in the third sense he receives prayer as the suites of petitioners that are in favour with him, and that he readily accords to. And thus the words for p. 98Supplication in the Original, and the word here for Prayer, and that for Cry in the Psalm, do mean, and in that sense the Lord's open ear, and hearkning hath in it his readiness to answer, as one that doth hear, and to answer graciously and really, as hearing favourably.

Some directions, 1. For Prayer, that it may be accepted and answered. 2. For observing the answers of it.

1. For Prayer the qualification of the Heart that offers it. 2. The way of offering it.

The Heart, 1. In some measure a holy Heart according to that here, the Righteous, no regarding iniquity, entertaining of friendship with any sin, but a permanent ove and desire of Holiness. Thus indeed a man prays within himself, as in a sanctified Place, whither the Lord's ear inclines as of old to the Temple, need not run superstitiously to a Church, &c. intra te ora, sed vide prius an sis templum Dei. The sanctified Man's Body is the Temple of the holy Ghost, as the Apostle speaks, and his Soul the Priest in it, that offers sacrifice both holy to the Lord, consecrated to him, a believing Heart, no praying without this. Faith the very life of Prayer, whence springs Hope and Comfort with it, to uphold the Soul, and keep it steady under storms with the promises, and as Aaron and Hur to Moses, keeping it from fainting, strengthening the hands when they would begin to fail, that word, Psal. 10. 17. for the preparing of the heart which God gives as an assurance and pledge of his inclining his ear to hear, signifies the establishing of the Heart, that indeed is a main point of its preparedness, and due disposition for Prayer. Now this is done by Faith, without which the Soul, as the Apostle St. Iames speaks, is a rolling unquiet thing, p. 99as a Wave of the Sea, of it self unstable as the Waters, and then driven with the Wind and tossed too and fro with every tentation; see and feel thine own unworthiness as much as thou canst, for thou art never bid believe in thy self, no, but countermanded that as Faith's great Enemy, but what hath thy unworthiness to say against free promises of Grace which are the basis of thy Faith, so then believe that that you may pray, this is David's advice, Ps. 62. Trust in him at all times ye people, and then pour out your hearts before him, confide in him as a most faithful and powerful Friend, and than you will open your hearts to him.

2. For the way of offering up prayer 'tis a great art, a main part of the secret of Religion to be skill'd in it, and of great concern for the comfort and success of it, much here to be considered, but for the present briefly. 1. Offer not to speak to him without the heart in some measure season'd and prepossess'd with the sense of his Greatness and Holiness, and there is much in this, considering wisely to whom we speak, the King, the Lord of Glory, and setting the Soul before him, in his presence, and then reflecting on our selves, and seeing what we are, how wretched, and base, and filthy, and unworthy of such access to such a Great Majesty, the want of this preparing of the heart to speak in the Lord's ear, by the consideration of God and our selves is that which fills the exercise of prayer with much guiltiness, makes the heart careless, and slight, and irreverent, and so displeases the Lord, and disappoints our selves of that comfort in prayer, and answers of it, that otherwise we would have more experience of. We rush in before him with any thing, provided we can tumble out a few words, and do not weigh these things, and compose our hearts with serious thoughts and conceptions p. 100of God. The Soul that studies and endeavours this most, hath much to do to attain to any right apprehensions of him, for how little know we of him; yet should we at least, set our selves before him as the purest and greatest Spirit, a Being infinitely more. Excellent than our Minds or any Creature can conceive, this would fill the Soul with awe and reverence, and balast it, make it go more even through the exercise, to consider the Lord, as that Prophet saw him, sitting on his Throne, and all the Host of Heaven standing by him on his right Hand, and on his left, and thy self a defiled Sinner coming before him, as a vile Frog creeping out of some Pool; how would this fill thee with holy Fear.Velut e palude suâ vilis ranuncula. Bern. Oh! His greatness, and our baseness, and Oh! the distance.Ecel. 5. 2. This is Solomon's advice, be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, for God is in Heaven and thou upon Earth, therefore let thy words be few. This would keep us from our ordinary bablings, that heart nonsense, tho' the words be sense, yet through the inattention of the heart, are but as impertinent confus'd Dreams in the Lord's ears, as there follow, v. 3.

2. When thou addressest thy self to prayer, desire and depend upon the assistance and inspiration of the holy Spirit of God, without which thou art not able truly to pray, 'tis a supernatural work; and therefore the principle of it must be supernatural. He that hath nothing of the Spirit of God cannot pray at all, he may howle as a Beast in his necessity or distress, or may speak words of Prayer, as some Birds learn the Language of Men, but pray he cannot; and they that have that Spirit ought to seek the movings and actual workings of it in them in Prayer, the particular help of their infirmities, teaching both what to ask, a thing p. 101that of our selves we know not, and then enabling them to ask, breathing forth their desires in such sighs and groans, as the breath not simply of their own, but of God's Spirit.

3dly, As those two before it, so in the exercise of it you should learn to keep a watchful eye over your own hearts throughout, for every step of the way, that they start not out, by the keeping up of a continued remembrance of that presence of God, which in the entry of the work is to be set before the eye of the Soul, and our endeavour ought to be, to six it upon that view, that it turn not aside nor downwards, but from beginning to end, keep sight of him, who sees and marks whether we do so or no. They that are most inspective, and watchful in this will still be faulty in it, but certainly the less watchful the more faulty; and this we ought to do, to be aspiring daily to more stability of mind in prayer, and driving out somewhat of that roving and wandring, that is so universal an Evil, and certainly so grievous to those that have it most, but that observe and discover it most, and endeavour most against it. A strange thing that the mind, even the renewed mind, should be so ready, not only at other times, but in the exercise of Prayer, wherein we peculiarly come so near to God, yet even then to slip out and leave him, and follow some poor vanity or other instead of him. Surely the Godly Man when he thinks on this, is exceedingly ashamed of himself, cannot tell what to think of it: God his exceeding joy, whom in his right thoughts he esteem's so much above the World, and all things in it, yet to use him thus, when he is speaking to him, to break off from that, and hold discourse, or change a word with some base thought that steps in, and whispers to him, or at the p. 102best not to be stedfastly minding the Lord to whom he speaks, and possess'd with the regard of his presence, and of his business and errand with him.

This is no small piece of our misery here, these wandrings are evidence to us that we are not at home: but yet for this, tho we should be humbled, and still labouring against it, yet not so discourag'd, as to be driven from the work. Satan would desire no better than that, it were to help him to his wish; and sometimes a Christian may be driven to think, what shall I do still thus, abusing my Lords name, and the priviledge he hath given me, I had better leave off; no, not so by any means, strive against the miserable evil in thee, but cast not away thy happiness, be doing still. 'Tis a froward childish humour, when any thing agrees not to our mind, to throw all away, thou mayest come off with halting from thy wrestlings, and yet obtain the Blessing for which thou wrestled.

4. Those Graces which are the due qualities of the heart, disposing it for prayer in the exercise of it, should be excited and acted, as Holiness, the Love of it, the Desire of increase and growth of it; so the humbling and melting of the heart, and chiefly Faith, which is mainly set on work in prayer, draw forth the sweetnesses and vertues of the Promises, to desire earnestly their performance to the Soul, and to believe that they shall be performed; to have before our eyes his Goodness and Faithfulness, who hath promised, and to rest upon that, and for success in Prayer exercising Faith in it, it is altogether necessary to interpose the Mediator, and look through him, and to speak and petition by him, who warns us of this, that there is no other way to speed, no man cometh to the Father but by me. As the Jews when they prayed, look'd toward p. 103the Temple were was the Mercy-Seat,Schechinah. and the peculiar presence of God; thus ought we in all our praying to look on Christ, who is our Propitiatory, and in whom the fullness of the Godhead dwells bodily. The forgetting of this may be the cause of our many disappointments.

5. Fervency, not to seek coldly, that presages refusal; fire in the Sacrifice, otherwise it ascends not, no sacrifice without incense, and no incense without fire. Our remiss dead hearts are not likely to do much for the Church of God, nor for our selves, where are those strong cries that should pierce the Heavens? his ear is open to their cry. He hears the faintest coldest Prayer, but not with that delight and propenseness to grant it,Ps. 55. 17.Ps 55:17 his Ear is not on't, as the word here is, he takes no pleasure in hearing on't, but cries, heart-cries. Oh! those take his Ear, and move his Bowels, for these are the voice, the cries of his own Children. A strange word of encouragement to importunity, give him no rest, Is. 62. 7. Suffer him not to be in quiet till he make Jerusalem a praise in the Earth. A few such Suiters in these times were worth thousands such as we are, our prayers stick in our Breast, scarce come forth, much less go up, and ascend with that piercing force, that would open up the way for deliverances to come down.

But in this must be some difference of temporal and spiritual things, the Prayer in the right strain cannot be too fervent in any thing, but the desire of the thing in temporals may be too earnest, a feverish distemper'd heat which diseases the Soul, therefore in these things, a holy indifferency concerning the particular, may, and should be joyn'd with the fervency of Prayer: but in spiritual things, there is no danger p. 104in vehemency of desire, covet these, hunger and thirst, be uncessantly ardent in the suit; yet even in those in some particulars, as for the degree and measure of Grace, and some peculiar furtherances they should be presented so with earnestness, as that withal it be with a reference and resignation of it to the Wisdom and Love of our Father.

For the other point the answer of our Prayers, which is in this openness of the ear, it is a thing very needful to be considered and attended to, if we think that Prayer is indeed a thing that God takes notice of, and hath regard to in his dealing with his Children, 'tis certainly a point of Duty and Wisdom in them to observe how he takes notice of it, and bends his ear to it, and puts to his hand to help, and so answers it, this both furnishes matter of praise, and stirs up the heart to render it, therefore in the Psalms so often the hearing of prayer observed, and recorded, and made a part of the Song of Praise, and withal it endears both God and Prayer unto the Soul, as we have both together, Psal. 116. 1. I love the Lord, because he hath heard my voice, and my supplications, the transposition in the Original pathetical, I love, because the Lord hath heard my voice. I am in love, and particularly this causes it, I have sound so much kindness in the Lord, I cannot but love, he hath heard my voice. And then it wins his esteem and affection to Prayer, seeing I find this vertue in it, we shall never part again, I will call upon him as long as I live, seeing Prayer draweth help and favours from Heaven, I shall not be to seek for a way in any want or strait that can befall me.

In this there is need of direction: but too many Rules may as much confuse a matter as too few, and do many times perplex the mind, and multiply p. 105doubts, as many Laws do multiply pleading. Briefly then,

1. Slothful minds do often neglect the answers of God, even when they are most legible in the very thing it self granted that was desired. It may be through a total inadvertence in this kind, never thinking on things as answers of our requests, or possibly a continual eager pursuit of more, turns away the mind from considering what it hath upon request obtain'd, still so bent upon what further we would have, that we never think what is already done for us, one of the ordinary Causes of ingratitude.

2. But tho' it be not in the same thing that we desire, yet when the Lord changes our petitions in his answers, 'tis always for the better,Si non ad voluntatem ad utilitat…m. regards (according to that known word of St. Augustine) our well more than our will. We beg deliverance, we are not unanswered, if he give patience and support, be it under a spiritual trial or tentation, my grace sufficient for thee. And where the Lord doth thus, 'tis certainly better for the time, than the other would be. Observe here, his cars are to the Righteous, but his eyes are on them too, they have not so his ear as blindly to give them, what they ask, whether it be fit or no; but his eye is on them to see and consider their estate, and to know better than themselves what is best, and accordingly to answer: This is no prejudice, but a great Priviledge and Happiness of his Children, that they have a Father that knows what is fit for them, and with-holds no good from them. And this commutation and exchange of our requests a Christian observing, may usually find out the particular answer of their Prayers, and if sometimes they do not, than not to subtilize and amuse themselves so much in that, but rather to keep on to the exercise, p. 106knowing (as the Apostle speaks in another case) this for a certain, that their labour shall not be in vain in the Lord, and as the Prophet hath it, he hath not said unto the House of Jacob, seek ye me in vain.

3. Only this we should always remember not to set bounds and limits to the Lord in point of time, to set him a day, that thou wilt attend so long and no longer; how patiently will some men bestow long attendance on others, where they expect some very poor good, or courtesie at their hands, but we are very brisk and hasty with him, who never delays us but for our good, to ripen those Mercies for us, that we as foolish Children would pluck while they are green, and have neither that sweetness and goodness in them which they shall have in his time. All his works are done in their season: were there nothing to check our impatiences but his Greatness; and the greatness of those things we ask for, and our own unworthiness, these might curb them, and perswade us how reasonable it is that we wait: He is a King well worth waiting on, and there is in the very waiting on him an honour and happiness far above us, and the things we seek are great, forgiveness of Sins, evidence of Sonship and Heirship: Heirship of a Kingdom, and we condemned Rebels, born Heirs of the bottomless Pit, and shall such as we be in such haste with such a Lord in so great requests: but the attendance that this reason enforces, is sweetned by the consideration of his Wisdom and Love, that he hath foreseen and chosen the very hour for each mercy fit for us, and will not slip it a moment. Never any yet repented their waiting, but found it fully compens'd with the opportune answer in such a time as then they are forc'd to confess was the only best. I waited patiently, says the Psalmist, p. 107in waiting I waited, but it was all well bestowed, he inclin'd to me, and heard my cry, brought me up, &c. and then after falls into admiration of the Lord's method, his wonderful workings and thoughts to us-ward, while I was waiting, and saw nothing thy thoughts were towards, and for me, and thou didst then work when thy goodness was most remarkable and wonderful.

When thou art in great affliction outward or inward, thou thinkest (it may be) he regards thee not, yea but he doth. Thou art his Gold, he knows the time of refining thee, and then taking thee out of the Furnace, he is verst and skillful in that work. Thou sayest, I have cried long for power against sin, and for some evidence of pardon, and find no answer to either, yet leave him not, he never yet cast away any that sought him, and staid by him, and resolv'd whatsoever came on't, to lie at his footstool, and to wait, were it all their life time, for a good word, or a good look from him. And they chuse well that make that their great desire and expectation, for one of his good words or looks will make them up, and make them happy for ever, and 'tis he is Truth, they are sure not to miss of it, blessed are all they that wait for him. And thou that sav'st thou canst not find pardon of sin and power against it; yet consider whence are those desires of both, that thou once didst not care for, why doth thou hate that sin which thou didst love, and art troubled and burden'd with the guilt of it under which thou wentest so easily and didst not feel before, are not these something of his own work, yes sure? and know he will not leave it unfinished, nor forsake the work of his hands, his eye may be on thee, tho thou seest him not, and his ear open to thy cry, tho for the present he speaks not to thee as thou desirest. 'Tis not said that his Children p. 108always see and hear him sensibly: but yet when they do not, he is beholding them, and hearing them graciously, and will shew himself to them, and answer them seasonably.

Psal. 22. 2. I cry in the day time, and thou hearest not, &c. Yet will not he entertain hard thoughts of God, nor conclude against him, thou art holy, v. 3. where by Holiness is meant his faithfulness (I conceive) to his own, as follows, that he inhabites the praises of Israel, to wit for the Favours he hath shewed his people as v. 4. Our Fathers trusted in thee.

Let the Lord's open ear perswade us to make much use of it,Clavis di…i & sera …ctis. be much in this sweet and fruitful exercise of Prayer, together and apart, in the sense of these three Considerations mentioned above: The Duty, the Dignity, and the Utility of Prayer. 'Tis due to the Lord to be worship'd and acknowledg'd thus, as the Fountain of Good. How will men crouch and bow one to another upon small requests, and he only neglected by the most from whom all have all, Life, and Breath, and all Things, as the Apostle speaks in his Sermon, Acts 17. 25.

2. And then the Dignity of this, to be admitted into so near converse with the highest Majesty, were there nothing to follow, no answer at all, Prayer pays it self in the Excellency of its Nature, and the sweetness that the Soul finds in it, poor wretched Man to be admitted into Heaven, while he is on Earth, and there to come and speak his mind freely to the Lord of Heaven and Earth, as his Friend, as his Father, to empty all his Complaints into his Bosom, to refresh his Soul in his God, wearied with the Follies and Miseries of the World. Where any thing of his love, this is a priviledge of highest sweetness, for they that love find p. 109much delight to discourse together, and count all hours short, and think the day runs too fast, that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them.

3. And the most profitable exercise, no lost time as prophane hearts judge it, but only gain'd, all blessings attend this work, the richest traffick in the World, trades with Heaven and what is most precious there. And as Holiness fits to Prayer, so Prayer befriends Holiness, increases it much, nothing so regines and purifies the Soul as frequent Prayer, if the often conversing with Wise Men doth so teach and advance the Soul in Wisdom, what then will the converse of God. This makes the Soul to despise the things of the World and in a manner makes it Divine, winds up the Soul from the Earth, acquainting it with delights, that are infinitely sweeter.

The natural heart is full stuff'd with prejudices against the way of Holiness that disswade and detain it, and therefore the holy Scriptures are most fitly much in this point of asserting the true advantage of it to the Soul. And in removing those mistakes it has of that way.

Thus here, and to press it the more home the Apostle used the Psalmists words, and Ver. 10. &c. and now follows it forth in his own the particular way of meekness and love, &c. But extends in the general Doctrine to all the paths of righteousness.

The main conclusion is, that Happiness is the certain consequent, and fruit of Holiness. All good, even outward good, so far as it holds good and prejudges not a higher good. If we did believe this more, we should feel it more, and so upon feeling, and experiment, believe it more strongly. All the heavy judgements p. 110we feel or fear, are they not the fruit of our own ways, or prophaneness, and pride, and malice, and abounding ungodliness, all cry out of hard times, evil days, and yet who is taking the right way to better them, yea, who is not still helping to make them worse, our selves the greatest enemies of our own peace. Who looks either rightly backward, reflects on his former ways, or rightly forward to direct his way better that is before him, either, says, what have I done? or what ought I to do? and indeed the one of these depends on the other,[Consilium faturum expraeterito venit. Sen.] I consider'd my ways (says David) turn'd them over and over (as the word is) and then I turn'd my feet unto thy testimonies.

Are there any, for all the Judgements fallen on us, or that threatens us, returning apace with regret and hatred of sin, hastening unto God, and mourning and weeping as they go, bedewing each step with their tears, yea, where that newness of Life that the word so long, and now the word and the rod together are so loud calling for? Who more reforming his Tongue from evil, and lips from guile, changing Oaths, and Lyes, and Calumnies, into a new Language, into Prayers, and reverend speaking of God, and joyning a sutable consonant carriage, eschewing evil and doing good, labouring to be fertile in Holiness, to bring forth much fruit to God. This were the way to see good days indeed, this is the way to the longest Life, the only long Life, and length of Days, one eternal Day, as St. Augustine on these words, one Day in thy Courts is better, than a thousand. Millia dierum desiderant Homines, & multum volunt hic vivere, contemnant mill…a dierum, desiderent unum, qui non habet ortum & occasum, cui non cedit hesternus, quem non urget crastinus.

p. 111The reason added is above all exception, 'tis supreme, the eyes of the Lord, &c. If he that made times and seasons, and commands and formes them as he will, if he can give good Days, or make Men happy then the only way to it sure must be the way of his obedience, to be in the constant favour of the great King, and still in his gracious thoughts, to have his eye and his ear if this will serve turn, (and if this do it not, I pray you, what will?) then the righteous Man is the only happy Man, for the eyes of the Lord are upon him. Surer happy Days hence, than theirs that draw them from the aspect of the Stars, the Eyes of the Father of Lights benignity beholding them, the trine aspect of the blessed Trinity. The love he carries to them draws his eye still towards them, no forgetting of them, nor slipping of the sit season to do them good, his Mind, I may say, runs on that, he sees how 'tis with them, and receives their suits gladly, rejoyces to p…t favours upon them. He is their assured friend, yea he is their Father, what can they want, they cannot miss of any good that his love and power can help them to.

But his Face, &c.] So our happiness and misery are in his Face, his looks. Nothing so comfortable as his favourable Face, nothing so terrible again as his Face, his anger, as the Hebrew word is often taken, that signifies his Face. And yet how many sleep sound under this misery, but believe it, 'tis a dead and a deadly sleep, the Lord standing in terms of enmity with thee, and yet thy Soul at case, pitiful accursed ease. I regard not the differences of your outward estate, that's not a thing worth the speaking of, if thou be poor and base, and in the Worlds eye but a wretch, and with all under the hatred of God, as being an impenitent hardned sinner, those other things are nothing, this is the top, yea the total sum of thy p. 112misery: or be thou beautiful, or rich, or noble, or witty &c. or all these together, or what thou will, but is the Face of the Lord against thee?Splendida miserla. think as thou wilt, thy estate is not to be envyed but lamented. I cannot say, much good do it thee with all thy enjoyments, for 'tis sure they can do thee no good, and if thou doest not believe this now, the Day is at hand wherein thou shalt be forc'd to believe it, finding it then irrecoverably true. If you will, you may still follow the things of the World, walk after the lusts of your own hearts, neglect God, and please your selves, but as Solomons word is of judgement, remember that the Face of the Lord is against thee, and in that judgement it shall unvail it and let thee see it against thee. Oh! the terriblest of all sights.

The Godly often do not see the Lord's favourable looks, while he is eying them, and the wicked usually do not see nor perceive, neither will believe that his Face is against them: but besides that the day of full discovery is a coming; the Lord doth sometimes let both the one and the other know somewhat how he stands affected towards them in peculiar deliverances and mercies. Tells his own that he forgets them not but both sees and hears them, when they think he does neither, after that loving and gracious manner they desire, and is here meant; and sometimes lets forth glances of his bright countenance, darts in a beam upon their Souls, that is more worth than many Worlds. And on the otherside, he is pleased sometimes to make it known that his Face is against the wicked, either by remarkable outward judgements, which to them are the vent of his just enmity against them, or to some he speaks it more home in horrours and affrights of conscience, which to them are earnests p. 113and pledges of their full misery, that inheritance of Wo reserved, as the Joys and Comforts of Believers are, of their inheritance of Glory.

Therefore if you have any belief of these things, be perswaded, be entreated to forsake the way of ungodliness, do not flatter your selves and dream of escape when you hear of outward judgements on your Neighbours and Brethren, tremble and be humbled, remember our Saviour's words, think ye that those on whom the Tower of Siloam fell were greater sinners than others I tell you …, but except you repent, you shall all likewise perish. This seeming harsh word he that was Wisdom and sweetness it se… uttered, and even in it spoke like a Saviour, speaks of perishing, that they might not perish, presses repentance by the heavy doom of unrepentance.

When you hear of this, there is none of you would willingly chuse it, that the Lord's Face should be against you, although upon very high offers made to you of other things. You think, I know, that the very sound of it is somewhat fearful, and on the other side have possibly some confus'd notion of his favour, as a thing desirable, and yet do not bestir your selves to avoid the one and enquire after the other; which is certainly by reason of your unbelief, for if you think of the love of God, as his word speaks of it, as you will say you do, whence is it, I pray you, that there is no trifle in this World, that will not take more deeply with you, and which you follow not with more earnestness than this great business of reconcilement with God, finding his Face not only, not against you, but graciously towards you, his eyes upon you and his ears open to your Prayer.

Your blessedness is not, no (believe it) it is not p. 114where most of you seek it, in things below you; how can that be, it must be a higher good must make you happy, while you labour and sweat for't in any thing under the Sun, your pains runs all to waste, you seek a happy life in the Region of death, here, here it is alone in the love and favour of God, to have his countenance, and friendship, and free access and converse, and this no where to be found but in the ways of Holiness.