Part II (continued, part 3)
fault, and therefore there are few long exercised this way.
Use 1. Think not therefore thou hast not true grace, because thou wert never terrified as some have been. As some have true faith and sound peace who yet never tasted of joy unspeakable and glorious/ so some have sound humiliation who never knew terrors of conscience. If thou seest sin the greatest misery, Christ the greatest good, thou art humbled.
Use 2. You see we may often preach such things which do yet concern but a few in a congregation, and yet we are to preach them. There are but a few walk long in darkness, yet to such Christ doth preach. Yea, and for such doth God give gifts, the tongue of the learned. God often gives a pastor after his own heart for a few : Jer. iii. 15, Take one or two of a city/
&c., and I will give them pastors after my heart ; much more are many sermons often preached but to a few. So even by Christ himself, as he says, Luke iv. 26, There were many widows/ &c., but unto none was Elias sent but unto her at Sarepta; and many lepers, but *unto none was Elias sent but unto Naaman. So says Christ, I am sent but to a few; and there fore, as we must not defraud one poor soul of its portion because none else partake of it, so the rest are not to think much, but, as in a dole, stay till their portion come ; and if any one poor soul hath had its estate discovered, all the rest are to be thankful.
Use 3. See some reason why some in distress of mind complain that none ever were in the like condition; thus they are apt to do. So the church, Lam. i. 12. The reason is because few are so troubled, and haply they never knew any: but yet some are and have been in the like ; for, 1 Cor. x. 13, no temptation befalls but is common to man.
Doct. 3. That those few in congregations that walk in darkness, and yet fear and obey him, God and Christ hath an especial eye unto and care of; you see he singles them out, as it were, from all the rest, Who is among you V Isa. Ixvi. 2, All these things have my hand made; but to this man will I look, that is poor and broken, and trembleth at my word; that is, though all things and persons else in the world be my creatures, and so I have a care of them all, yet he seems to overlook all else, and to him will I look/ &c., as if there were none else in the church.
Reason 1. The first reason is, because it is the office of Christ so to do. The Spirit is upon him on purpose, Isa. Ixi. 1-3, to open the prison to them that are bound/ shut up in this dungeon; to appoint to them that mourn beauty for ashes, the oil of joy for mourning, garments of praise for
SECT. II.] A CHILD OF LIGHT WALKING IN DARKNESS. 343 the spirit of heaviness. He is the physician, and hath undertaken the cure, Matt. ix. 12. And whom should the physician have an eye to but the sick, and the most sick, as those are that cannot find their sins forgiven ? Isa. xxxiii. 14. He is the shepherd, Isa. xl. 11, and will take care of all his ( knows them by name. But of whom especially ? The lambs that sheep, l He will gather them with his arms, and gently lead the ewes with young; that are travailing and bringing forth, as those under terrors are. He will not over-drive them; for God hath given him are weak, young Christians. charge he should lose none of them. He is that good shepherd that will, as he hath promised, Ezek. xxxiv. 1 6, seek out that which was lost, and bring again that which was driven away, and bind up that which is broken, and strengthen that which was sick. He names all casualties that befall them, because he helps in all miseries ; yea, and, ver. 1 2, after they have been wildered in a cloudy and dark day, and walked in darkness long, he will find them out and deliver them, as his promise there is. Reason 2. If his office did not move him to it, his love would ; for he is a merciful and a pitiful high priest, Heb. iv. 15, and was in all points tempted as we are; and especially in agony of spirit. Therein he drank deepest of any, and therefore is fitted to pity us therein most ; and the greatlier any is troubled, the more he is touched. Isa. Ixiii. 9, In all your afflictions he is afflicted ; and, Jer. xxxi. 20, Since I spake against him, I remember him still ; therefore my bowels are troubled for him. When a child is sick, the mother is more troubled and careful about it, and her eye and mind more upon it, than on all the house besides.
Use 1. The use is, to meet with that conceit that befalls all that are in darkness : they think that of all men else, God regards not them. Sion said, God hath forgotten me, Isa. xlix. 14. So David, God hath forgotten to be merciful. Because they find their hearts hard to God, they think that his is so to them : because they can find no love in their hearts to God, they think he bears none to them. But you see Christ especially inquires for such, and overlooks all others else, God hath graven thee on the palms of his hands; every sigh of thine goes to his bowels. Isa. Ivii. 15, I dwell with him that is broken, to revive his spirit. God is nigh him. Use 2. Are God s eyes upon us more when we are in trouble of spirit than on any other ? Then let our eyes be upon him : We cannot tell what to do, but our eyes are towards thee. Let our eyes be towards him for help, as of those that looked on the brazen serpent: let our eyes be towards him for service, as the eyes of handmaidens are on their mistress ; to look not to men, not to credit, but to have our eyes on God in all we do, as if there were none else in the world to approve ourselves unto.
Doct. 4. In that when he speaks of those his children that are in dark ness, he chooseth rather to describe them by fear and obedience, than by any other grace ; observe, That when the children of God are under terrors, the most eminent grace that doth appear in them is fearfulness to offend God, and willingness to obey him. Other graces may be stirred, but these are most eminent, and therefore he mentioneth these for their comfort.
Explication. First, for explication. Know that several occasions draw out several graces. When the sunshine of God s favour melts the heart, then love and obedience, tftence proceeding, are most eminent, and also godly sor row. So Mary wept much, loved much, for much was forgiven her; her heart was full of assurance. On the contrary, when the sense of God s love is withdrawn, and fears and terrors shed abroad in the heart, then fear and obedience shew and discover themselves. Therefore, Isa. Ixvi. 2, He that
34:4 A CHILD OF LIGHT WALKING IN DARKNESS. [PART II. is poor and contrite, and trembleth at the word/ are joined ; trembleth at : and so those in every command and threatening, is fearful to transgress that estate do find. The reason is : Reason. Because graces, and affections in which graces are seated, stir more or less in us according as their objects are, and our apprehensions of them. Now therefore, when the soul is possessed most with displeasure for sin, and apprehensions of wrath, then it feareth most, and then fear works, accordingly, against that which may displease. Hence the Apostle: seeing our God is a consuming fire, Heb. xii. 29, let us serve God acceptably with reverence and godly fear ; therefore when we see him so, we are to suspect our hearts most, if we be not more fearful of offending him, and obey him.
Use l. The first use is of trial, whether thou art a child under wrath : if thou fearest more, and if that fear produceth obedience. As Christ learned obedience by what he suffered, so wilt also thou, if thou hast his spirit. U$e 2. The second use is, to exercise graces still in their seasons : thou art afflicted, pray; when joyful, sing psalms, James v. 13 ; when filled with assurance, then mourn and be confounded, Ezek. xvi. 63.
A CHILD OP DARKNESS WALKING IN LIGHT.
Behold, all ye tJmt kindle afire, that compass yourselves about with sparks : walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. ISA.. L. 11.
LET us now come to the opposite state, of wicked men, who are said here to 1 walk in the light of their own fire, &c. All the difficulty lies in opening what is meant by their own fire, and what is meant by ivalking in the light of it; which is opposed here to walking in darkness, and to trusting on the name of the Lord namely, Christ s rightness, as I said before. To this purpose you must remember, that his scope is to shew the differing props and stays for justification and comfort, which a godly man hath, and a natural man.
The stay and comfort of a godly man s soul lies in the light of God s countenance, which when he wanteth, he is in darkness, though he hath never so many outward comforts. The stay, comfort, and prop of his faith for justification in that estate, when he sees no righteousness in himself, is the name of the Lord Jesus Christ our righteousness.
Oppositely therefore, by the fire, and the light of their fire which wicked men are said to walk in, two things must be meant : I. Their own natural righteousness which they have by nature, and in the state of nature, and the sparks and acts thereof; this they trust to, and neglect the name of the Lord, and the righteousness of justification and of the new creature.
II. The light of outward comforts from the creatures, which in this world they enjoy, and the sparkling pleasures thereof which they walk in, and con tent themselves with, neglecting communion with God, being estranged from the life of God, and living without him in the world. So as the opposition strongly carries it, that both these should be meant by their fire here ; and all interpreters give the first interpetation of it, and I have added this second to make the sense complete.
I. How that by fire of their own kindling, their own righteousness without Christ, such as the Pharisees had, and Paul had before conversion, should be meant, we must consider that he, speaking here to the Jews, alludeth to the types of the old law, which they were acquainted with. Wherein
346 A CHILD OF DARKNESS WALKING IN LIGHT. [ISA. L. 11.
1. Fire, you know, was it they offered their sacrifices with, typifying out, as Mark ix. 49, our inward habitual grace and righteousness, whereby we offer up ourselves and our service as a living sacrifice to God/ Eom. xii. 1.
2. When they offered incense or sacrifice acceptable to God, they were not to offer it with common fire, which is ordinary in the world in their chimneys and kitchens, which was kindled by themselves by sparks out of stones, or from things here below ; but it was to be fire from heaven, and taken from the altar, (so Lev. ix. 24,) which was kept continually burning, and there fore when a new altar was made, fire came from heaven, 2 Chron. vii. 3 ; and the high priest was to take fire off the altar, whenever he offered incense, Lev. xvi. 12. And therefore when Nadab and Abiliu offered common fire of their own kindling, Lev. x. 1, they were consumed for thinking to please God with it. Now all these things fell out in types to them. For answerably by fire of their own kindling is meant the common righteousness of civility and natural devotion, which was by nature in some of the heathen, Rom. ii. 14, found even in their chimneys; which also the Jews performed, both by the common help of nature, custom, and education, by the strength of natural principles, of conscience enlightened by the law, and self-love im proved ; all which, thus coming but from nature not renewed by grace, is said to be of their own kindling: whereby yet they thought to please God, and rested in it, as a sacrifice well-pleasing to him ; as Nadab and Abihu did. Whereas the righteousness they should have offered up to God should have been that from heaven, the righteousness of Christ apprehended by faith, and a new work of grace, as fire from off that altar Christ, changing their hearts, and making them new creatures, renewing them into the same image of holiness which was in him ; which, as it adds to what is in nature, and grows not there, so differs as much from that goodness of nature you bring into the world, or which hath been wrought in you by education, as the fire and light of the sun in heaven doth from common fire ; or the light of a glow-worm from that of the sun.
Now because the Jews rested in such an outward conformity to the law of their own working, therefore they are said, Eom. x. 3, to establish their own righteousness, being ignorant of both these righteousnesses Christ s righteousness, which is the fire from heaven, and the righteousness of regene ration, to change their natures, which is the fire off the altar. Nicodemus was ignorant of both, and so had lain down in sorrow as his forefathers did, if Christ had not changed him and begotten him again.
To this end you may further consider, that in men s hearts there are, (to use the language of the metaphor here,) though they be stony unto God, yet some sparks offire, which may be struck out of them by the word, by educa tion, by enlightening of the conscience, and by working upon self-love in men : and the sparks of this fire are those outward acts of righteousness which arise and spring from self-love atid natural conscience, which die as sparks and remain not ; which the true righteousness of regeneration is said to do, 2 Cor. xii. 9, and John iii. 6. And the light of this fire, which carnal men, not born again, content themselves with, is that excusing which na tural conscience, upon the performing any outward act of just dealing, hath in such men s hearts, mentioned Rom. ii. 15. And the walking in the light of this fire is resting therein all their days, not endeavouring to have their hearts changed, and to get a new principle of grace, and of love to God fetched from Christ, as the spring of all.
ISA. L. 11.] A CHILD OF DAEKNESS WALKING IN LIGHT. 347
USES.
Use 1. The first use is, seeing so many offer up but common fire to God, it is good you examine whether that righteousness you think to please God with be any more than fire of your own kindling.
First, That righteousness which is kindled in thy heart, and blazeth in thy life, whence was it first enkindled ? examine the original of it. Was it kindled in thee by fire from heaven ? that is, by the Holy Ghost com ing down in God s ordinances on thee as fire, burning up thy lusts, melting thy heart, dissolving the works of the devil, enkindling sparks of true love to God, zeal for his glory, which are above the reach of man s natural ability. Or is it no more than that, whereas every man hath some sparks of inge nuity and honesty towards others, and of sobriety, and of devotion to a deity, raked up in the ashes of corrupt nature, for even the heathen had the law written in their hearts, Eom. ii. 14, which sparks thou, living in the church, where civility and religion is professed, civil education, natural wisdom, and the accusing of natural conscience enlightened, have blown up to some blaze, to some just dealing, common care of serving God ? Yet know that if there be no other principle, nor no more, it is but fire of your own kindling, and you will lie down in sorrow.
Secondly, Examine what duties are especially the fuel of that fire in thee. In what duties is that righteousness thou thinkest thou pleasest God with chiefly spent and exercised ? Are they principally the duties of the second
1 ? And it may be thou bringest withal a stick or two of the first table to this fire ; that is, some duties thereof, such as for thy credit thou must not omit, as coming to God s ordinances of table, of just dealing with men, and sobriety public worship. This fuel, if there be no more, argues it is but common tire : for look into the chimneys of the heathen, thou shalt find the most of all this practised. And in that thou dost put the chiefest of thy religion in them, it is argued to be but a fire kindled of those sparks which are raked up in nature ; for those common sparks which are in all men s hearts are especially those of the second table. But now, if it were a fire from heaven, then though those would not be left undone, yet the chiefest heat of thy heart would be to the duties of heaven, of the worship of Qod, public and private. When men practise but so much righteousness as is necessary for them to do if they will live in the world in any comfort or credit, as to be just and sober is necessary, as also to frequent God s ordinances, for the state we live in enjoins them ; but when men s zeal and fervour contends also, and lives upon such duties which the world regards not, as mourning for sin, taking pains with the heart in private, between God and a man s own soul, and feeds upon heavenly things and thoughts, and is such fire as the world quencheth, it is a sign it is more than common fire.
Thirdly, In these duties common fire warms but the outward man, as that fire doth which you feel daily ; it heats you not within : so common righteousness contents itself with bodily exercise, a formal performance of duties, public and private ; but fire from heaven heats first within, heats the heart within, as at the hearing the word : Did not our hearts burn within us ? say they ; so it heats the heart in prayer, makes a man fervent in spirit, serving the Lord.
Fourthly, Examine what bellows cherish and keep alive that fire of right eousness that is in thee, and make it flame ; that is, what motives set thee a-work to do what thou dost. If worldly ends make thee abstain from sin
348 A CHILD OF DARKNESS WALKING IN LIGHT. [ISA. L. 11. and to be just in thy dealings, as credit with the world and fear of disgrace, or the accusings of conscience only, or fear of hell, or hope of heaven ; this is but common fire. But if love to God, the consideration of his mercies, his eternal love, and the love of Christ, zeal for his glory; if these be the bellows, the fire is heavenly. But if when thou art to be moved with such as these, they stir not thy heart, it is but common fire.
Use 2. The second use is, to take heed of walking in the light of such fire ; that is, resting in it for salvation, and contenting yourselves with it, as most in the world do, and as the Jews here did, for you will lie down in sorrow if you do.
But you will say, We do not trust in this our own righteousness, for we profess Christ, and believe in him, which, added to this, is enough.
I answer : That though you profess Christ, yet, (1.) unless you have had a light that hath discovered to you that all the righteousness you have by nature, and improved in nature, is a false righteousness, you do then as yet rest in your own righteousness, and rely not wholly on Christ. So, Phil, iii., Paul first saw all to be dross and dung, counted it loss, that he might win Christ ; it implies he could not have him else. Men though they seem to take Christ s title, as many will procure the king s title for a living to make all sure, yet they keep, and stick to, and plead their own ; but you must give up that first, and rely wholly on Christ, or he will not save you.
(2.) He that doth not daily, above all things, directly and immediately aim at and seek out for Christ s righteousness, and maketh it not the chiefest of his thoughts, prayers, and business, and is restless without it, rests in his own ; for so when he had given up his title in his own, he mainly endea voured after this to be found in Christ, Phil. iii.
(3.) You still seek from Christ a new righteousness of sanctification also : for you will see that the common righteousness of nature and education will not please him; and Christ must be made sanctification to you, 1 Cor. i. 30, as well as righteousness. Thus Nicodemus, though a civil man before, yet when he came to Christ, his old civility would not serve, without being born again and becoming a new creature. So as you must not think to make a supply or addition unto Christ with fire of your own kindling ; you must have all off the altar : your moral virtues must be turned into graces, by having a new end put into them, carrying your hearts in them unto God.
The other interpretation which I add is, that the fire of outward com forts is also meant ; which, whilst men enjoy, they go on merrily, neglecting God and Christ, and communion with him. But the soul of a believer, wanting this communion with God, is in darkness, and till he enjoys God
II. again, can take comfort in nothing. Thus, Eccles. vii. 6, the laughter of the wicked is compared to the crackling of thorns. Fire is a comfortable creature, having both heat and light in it, which serve and help against both cold and darkness, which are two of the greatest evils to the senses.
Heat is comfortable; therefore, Isa. xliv. 16, he warineth himself, saith the prophet, and cries, Aha !
Light also is comfortable; for, saith Solomon, it is a pleasant thing to behold the sun. Hence, therefore, fire here is put for outward comforts. But yet what fire are they ? But kitchen-fire ignis focalis, as the philoso pher calls it; for it is fire of their own kindling, says the text; not that purest element of fire above. God is said to be light and fire, whom the saints enjoy, and are refreshed with his light, and in it see light.
ISA. L. 11.] A CHILD OF DARKNESS WALKING IN LIGHT. 349
And the resemblance this way also will strongly hold ; for a kindled fire hath two things common which go to the making of it, both which together are called fire : First, fuel, as wood or coals, &c. ; secondly, that element that preys upon these.
Answerably, unto those carnal pleasures and delights, which wicked men enjoy and rest in, two things are also concurrent : First, the object, which is as the fuel : things earthly, and of this world; secondly, their fiery hot and burning lusts, which prey upon, and live upon this fuel. Both which make this fire here spoken of : in both which this resemblance will hold in many regards.
(1.) Because the fuel of these fires of their lusts and comforts is base : things only here below. What is the fuel of your kitchen fires ? Things digged out of the earth, dung, wood, coal ; so things on earth are fuel to their desires. Their lusts are therefore called members upon earth, Col. iii. 5 ; for all their comforts consist in, and their desires are after, earthly things, as their fair wives, children, houses, meat, drink : their god is their belly, and they mind earthly things, Phil. iii. 19.
(2.) Because when this fuel is taken away the fire goes out, so do men s hearts die when outward things are taken from them. When Nabal thought David might yet come and take his goods, his heart died within him. For men live in the creatures, and out of them they die.
(3.) As fire is a consuming thing, Heb. xii. 29, it leaves nothing but ashes; so are men s lusts, James iv. 3. They ask to consume all upon their lusts. All the pleasures they have, nothing comes of them, nothing of the strength they get by them ; they do all for themselves, and with themselves all dies.
(4.) Fire is a devouring thing ; a whole world would not satisf}^ it, if it were let alone to bum on. And one day this whole world you see shall be burnt up by fire, as a witch for enticing men. Even such are men s desires after pleasures ; unsatisfied they are : and the more fuel is laid on, the more ye may lay on ; they enlarge their desire as the fire of hell, Hab. ii. 5.
(5.) The pleasures which arise from the meeting and conjunction of this fuel and their lusts are but as sparks. Job calls sparks the sons of fire, being engendered by it upon fuel ; as pleasures are the sons of your lusts, when the object and they lie and couple together. And they are not longlived, they are but as sparks, they die as soon as begotten; Col. ii. 22, 1 perish in the using ; and are but as the crackling of thorns, they soon go out.
(6.) Smoke accompanies such fires, the fuel being muddy things: so doth much sorrow their comforts, Prov. xiv. 13, and they go out and end in smoke; as in the text, lie down in sorrow. So that, put these together, both that strange fire of their own righteous ness, which is from and in nature, unchanged ; and the kitchen-fire of out ward comforts : these are the two main hindrances that keep all wicked men from Christ, and justification through him.
That whereas the covenant of grace hath these two main promises in it: First, That God himself, who is the God of comfort, will be an abundant reward, Gen. xv. 1 ; and so by faith we take him to be, and are divorced from all comforts else in comparison of him. And Secondly, That Jesus Christ his Son is made the Lord our righteousness,*
Jer. xxiii. 6 ; and therefore ere we take him to be so to us, we must be emptied of all our own righteousness by nature, that so God and Christ
350 A CHILD OF DARKNESS WALKING IN LIGHT. [ISA. L. 11. might be all in all to us. And therefore, #s the first and main work of grace consists both in emptying the heart, and bringing it to nothing in its own righteousness, as also in regard of all outward comforts, that so no flesh might rejoice in his sight; answerably unto these two there are found two main impediments in men by nature : First, Because in nature they find some sparks of civil goodness, they rest in them, and take them for grace, and neglect Christ. And Secondly, Finding also in this world themselves to be warmed with many outward comforts, being encompassed about with sparks, they content them selves with these. Thus so long as that young man had righteousness of his own, and possessions of his own, he cared not for Christ, nor communion with him, nor righteousness from him. Well, but (says Christ here) flatter yourselves with your own righteousness, and cheer yourselves with your own sparks, and walk on ; but know, you will lie down in sorrow, when the godly shall rest in their beds, Isa. Ivii. 2. You will lie bedrid in hell ; or as a woman in travail, never to rise again.
THE KETUKN OF PBAYEES:
A TREATISE
WHEREIN
HOW TO DISCERN GOD S ANSWERS TO OUR PRAYERS
IS BRIEFLY RESOLVED.
WITH
OBSERVATIONS UPON PSALM LXXXV. 8, CONCERNING GOD S SPEAKING PEACE, &c.
I WILL WATCH TO SEE WHAT HE WILL SAT UNTO ME. HAB. ii. 1.
TO THE MUCH-HONOUEED KNIGHT,,
SIE NATHANIEL RICH.
SlK,
GOD, who from all eternity hath had an infinite mass of grace and glory lying by him to bestow upon his church, and did accordingly pro vide a treasury and magazine sufficient wherein to store up all, the bosom of his Son ; in whom are hid riches so unsearchable, Eph. iii. 8, as cannot be told over, much less spent to all eternity.
He hath as richly (cr Xouff/wf, Tit. iii. 6) shed his Holy Spirit on us ; that we, who could never have known of anything bequeathed us, nor what to pray for as we ought, might both fully from him know all that God hath given us, and through him lay claim thereto, who maketh intercession for us, and so doth furnish us with a privy key to all that treasury, which otherwise is fast shut up to all the world.
Through which spirit of prayer and supplications thus poured forth, be lievers come to be at once anointed to the fellowship and execution of those three glorious offices of Christ their head. Not only of priests, by offering up their prayers as spiritual sacrifices, acceptable to God through Jesus
Christ, but of kings, to rule with God, Hos. xi. 12; being hereby made of privy council to the King of kings, so as their counsels and desires expressed in their petitions are said to be fulfilled, Ps. xx. 4, 5, and their decrees in their prayers made, ratified, and established, Job xxii. 27, 28. Nay, further by virtue of this privilege, advanced to such height of favour, as, by their strength in prayer alone, to have power with God himself, Hos. xii. 3, 4 ; and not only with him, but also over him, and in their wrestlings to prevail. Yea, to command : himself hath said it, Thus saith the Lord, the Holy One of Israel, and his Maker, Ask of me of things to come concerning my sons, and concerning the work of my hands command ye me, Isa. xlv. 11 ; which so transcendent privilege of power is, by the express words of this great charter, universally extended unto all transactions of this lower part of his dominions, whether ecclesiastical, which do concern his sons, that is, his church, or whatever other, the more ordinary works of his hands, that be long to common providence, Matt, vi 10. VOL. III. 7
354 THE RETURN OF PRAYERS.
And forasmuch as these grand affairs of this his kingdom, as future and to come, are commended to their prayers as their most proper subject about which they are to treat, Ask of me of things to come, in this respect they do become as truly prophets also, though not in so full and complete, yet in some kind of true resemblance not by foretelling, yet by forespeaking in their prayers, things that come to pass. God, who made and upholds this world, and all things in it, by the word of his power, doth likewise rule and govern it by the precedents and prescript rules of the word of his will, Ps. xxv. 10, exactly dispensing unto men both rewards and punishments, accord ing to the tenor of some or other of his promises and threatenings, and former like proceedings therein recorded ; though with such various liberty, in re spect of the particulars, that his ways remain unsearchable and past finding out : that look, as he appointed in the heavens those ordinances of the sun, moon, and stars, by their light, heat, and motion, to rule the day and night, to divide and cause the several seasons of the year, and all the changes and alterations that do pass over the animal and natural world ; in like manner hath he stretched out that so exceeding broad expanse of his word and law,
Ps. cxix. 96 to which the Psalmist doth assimilate it, Ps. xix. 1, 2, com pared with Rom. x. 18 over this rational world of angels and men, and therein set his statutes and his judgments, that by the light of precepts, and their influences in rewards and punishments, they might order and direct these his creatures reasonable, and all their actions ; also dispose and set out all the issues of them. And seeing his saints they are a people in whose hearts is his law, and their delight is to meditate therein both day and night ; they daily calculating and observing the various aspects, conjunctions, and mixed influences of those innumerable precepts, promises, and threaten ings which themselves and others, nations or men, stand under ; and by a judgment thence resulting, Jer. viii. 7, so far as they have attained, endea vouring to frame their supplications and petitions according to God s will : hence their prayers oft full happily succeed, and beforehand do accord to those issues and events that afterwards fall out. That like as the earth comes to be just under the sun and moon in some of their conjunctions, so their desires and prayers sometimes in a direct line fall under, and subordinately concur with, God s secret purposes, and some revealed promise met in conjunction, to produce such and such effects. The Spirit also herein helping their infirmities, sometimes so guiding and directing them by a gracious preinstinct, though unbeknown to them, to pitch their requests upon such particulars as God hath fully purposed to bring to pass ; becoming thereby, as it were, the spirit of prophecy unto them, respectively in some measure and degree.
Thus doth that great King employ his nearest servants as his under-officers and sheriffs, to serve his writs and executions upon his enemies, to execute the judgment written in his threatenings, Ps. cxlix. 9, and to accomplish his mercies written also, by suing out all the promises ; to be as man-midwives, (as Hezekiah s allusion, when he sent a-visiting to the prophet Isaiah for his voice and suffrage, seemeth to import, Isa. xxxvii. 2-4:,) to help and assist
THE EPISTLE DEDICATORY
Ms promises and decrees in their travail with, mercies and deliverance, Zeph. ii. 2, when these their children do come unto the birth, and there is no -strength to bring them forth.
In all which they shall therefore have the honour to be accounted coworkers together with God in his greatest works of wonder. And at the latter day, when that great and last edition, both of all God s works and likewise ours, then complete and finished, shall be published to all the world, they shall find their names put to them, together with his own ; and the same by him acknowledged to be as truly the works of their hearts and prayers as that they are the sole work of his hands and power. Such honour have all his saints.
And if all the works of God are so exceeding great, Ps. xcii. 5, and his thoughts therein so very deep that every iota of them doth deserve our deepest studies and intentions, and thereunto require a proper skill and wis dom, to read his hand, peculiar unto the saints, ver. 6 ; whereunto there must be adjoined the most diligent search and attentive observation, to find out his meaning in them, Ps. Ixxvii. 6 ; and withal a special inclination and delight to be conversant therein, Thy works are very great, sought out of them that have pleasure in them, Ps. cxi. 2 ; and if, of all the rest, those choicer pieces, his works of mercy, may challenge our best regard, in which his heart and delights are most, on which his wisdom hath laid on the rich est workmanship, in the most curious contrivements of his love, Mic. vu. 18: then surely that selected volume of more special mercies, his epistles, vouch safed in answer to our prayers, is above all other most exactly to be studied, and most diligently to be perused by us; wherein God doth unbosom himself, and lay open his heart more sweetly, more familiarly unto us, which are directed, and in a manner dedicated more particularly unto ourselves alone : many of them written with his own hand, in a more immediate manner dis covered and appearing in them ; and all of them come sealed with the im press of everlasting love, and down-laden with the enclosure of the most precious tokens of his special favour. Whoso is wise will observe these things, and they shall understand the loving-kindness of the Lord, Ps. evil 43.
Neither have such favours only more of mercy in the things themselves bestowed, but are further endeared to us by being made our own mercies, by a more peculiar title to them ; by which the kindness in them is rendered double. For therein we have that royal liberty to become our own choosers, and contrivers of our own condition, having all the promises thrown down to us, with blanks for us to write our names in which of them we please, which is the greatest liberty. And we have withal his Spirit secretly direct ing and fixing the needle of our desires to the same point, wherein his great intentions towards us do meet with our best good ; which is indeed the truest liberty. And to be made ourselves, whom we love so well, and there fore delight to do good unto, the chiefest instruments under him of our own greatest happiness, is a privilege than which the creature is not made capable of a more transcendent royalty. And when the greatest love, thus rectified,
356 THE RETURN OF PRAYERS. which possibly we can bear ourselves, hath opened its mouth widest, and stretched our desires in praying to the utmost compass, then will God s infi nite vast love not only fit them, but do for us above all that we are able to ask, yea, to think ; exceeding abundantly above all ; as far above as his thoughts are above our thoughts, which is far more than the heavens are higher than the earth.
All which, when put together, if well considered, how would it provoke us to call in all that precious stock of our time, thoughts, and intentions which we cast away on trifles, to lay out the choicest portion of them in this thriv ing trade of intercourse with God ; the returns whereof are better than the merchandise of silver, and the gain thereof than fine gold. It is the praying
Christian that alone employs the riches of the promises, which we usually: whilst he, like a wise and dili let lie by us, like dead stock, unimproved gent merchant, looks abroad upon all the affairs of Jesus Christ that are afloat here in this world, and adventures in them all ; is watchful to spy out all advantages, and with a holy vgdyfioffwn intermeddleth in every business that may bring in glory unto God, good unto the church, grace and comfort to his own soul. And how infinitely rich must that man needs become that puts even God s riches out to use, with the increase of ten talents for one, yea, a hundred-fold ! The due estimate whereof would no less quicken us to as diligent an in quiry, what becomes of all those goodly adventures, the prayers we make ; to listen what haven they arrive at, how, and when, and with what fraught they do return.
In which great duty, and most necessary property of all true merchants, many of the best and greatest dealers, that are diligent enough in praying, are yet found failing and deficient ; that omit no gainful opportunity of adventure, but are careless and unobservant of their returns.
Some, through ignorance, it may be, that this is at all a duty, or of any such importance, are careful only how to lade in prayers enough, not expect ing to find any of this bread cast upon the waters, until that great and general return of themselves and all the world with joy bringing their sheaves with them. Others, though at present many of their prayers come home after a few days, and richly laden, yet through want of skill to read those bills of exchange which God often writes in an obscurer character, they lie unre garded by them. Many, when voyages prove long, though to their greater advantage when once they do return, yet in the meantime, through discour agement, they give all for lost, as we do ships at sea we cannot hear of. The most are commonly complaining that their adventures still miscarry, and that little or nothing comes of all their prayers. And all are negligent of keeping their books of accounts, to cast up their comings in and goings out the one with the other. By which they lose the chiefest portion of that comfort which for the present God hath here allotted to us to live upon, the revenues of their prayers. And God also is not only robbed of that custom of his glory which should thence accrue, but wronged also by standing still
as debtor in their accounts to many prayers, in the return of which he hath been creditor long ago.
I have endeavoured in this small treatise to convince believers of the grand importance of this duty, which is so full of gain ; to discover likewise the causes of the neglect herein, and remove the temptations and discouragements which do occasion it ; and have briefly resolved such cases as do more usually oc cur in the practice of it. But principally my desire was to give in some few experiments and observations which may help to teach the weaker sort, though ^not perfectly to read, yet here and there to spell, and especiaUy out of the impressions in their own hearts, God s meaning towards them in his answers. I have cast in some scattered calculations of broken prayers cast up, which though they will not amount to make general and perfect tables out o yet may serve as instances and examples for young beginners, to direct them in the exercise of this most useful skill and wisdom, how to compute and balance their accounts by comparing their prayers and their returns together.
This small and imperfect embryon I have presumed to send forth into the world; and directed it first of all to present its service unto you, and make an honourable and thankful mention of your name. Your worth deserves a more costly, large, and lasting monument for this inscription. Your own abilities of learning, eloquence, and depth of wisdom in human affairs, would you be persuaded to lay them out as you are able, would erect such a re membrance and sumptuous memorial of you when you are gathered to your fathers, as would bear some proportion to your great worth. But that which emboldened me was the near affinity which meditations of this nature do hold with those other your more retired thoughts you think to none but God and your own soul. You have been long a frequent and constant dealer in this blessed way of intercourse with God in private. Those that know you, know your strict observance of those exchange hours you have devoted to meet with God and enjoy communion with him. But, above all, it was that personal obligation under which a great and special favour from you long since brought me, upon which I devoted (with myself) the first of my labours unto your service. And it became one great relief unto my thoughts, weighing the many inconveniences of appearing thus in public, that it gave so full occasion to pay my vows thus openly before all the world ; which having now done, God, that is rich in mercy to all that call upon him, fill you with all grace, and fulfil all your petitions ! So prays, Your worship s obliged to love and serve you, THOMAS GOODWIN.
THE EETUEN OF PEAYEES.
/ will hear wJiat God the Lord ivill speak : for he tvill speak peace unto his people, and to his saints : but let them not turn again to folly. PSALM LXXXV. 8.
The coherence of the words.
THIS psalm was penned in the name and for the comfort of the whole church of the Jews, both as a prophecy of, and a prayer for, their return out of -the Babylonish captivity, and the flowing in again of that ancient glory, peace, administration of justice, liberty of God s ordinances, plenty and increase, which formerly they enjoyed, but had now suffered an ebb of seventy years continuance. And first he beginneth with prayer, from the first verse to this we have in hand, putting the Lord in mind of, and urging him with his gracious dealings in former times unto his church. This is not the first time, saith he, that the church hath been in captivity, and that thou hast returned it, (as out of Egypt, &c.,) and therefore we hope that thou wilt do so again: Thou hast been favourable unto thy land, &c. His prayer being finished, and he having spoke, he now stands and listens, as you use to do when you expect an echo, what echo he should have, what answer would be returned from heaven, whither his prayer had already come : I
I hear what the Lord doth speak will hear what the Lord will speak ; or, as some read it, : for sometimes there is a present echo, a speedy answer returned to a man s heart, even ere the prayer is half finished; as unto
Daniel, chap. ix. 20, 21. And in brief it is this, The Lord will speak peace unto his people: this answer he finds written at the bottom of the petition, but with this clause of admonition for time to come added, But let them not return again to folly/ a good use to be made of so gracious an answer.
360 THE RETURN OF PRAYERS. [CflAP. I.