THE RIGHT USE OF THAT

ARGUMENT IN PRAYER,

FROM THE NAME OF GOD;

ON BEHALF OF A PEOPLE THAT PROFESS IT.

PREFACE.

No sort of men have ever pretended to religion, who have not allowed unto prayer a very eminent place in it. And so much a deeper and more potent principle is religion in the nature of man than reason, (though both are miserably perverted and enfeebled,) that the former doth secretly prompt men (especially in great distresses) to pray, and expect relief by prayer, when the way wherein it is efficacious cannot so well be explicated or apprehended by the other. And as prayer hath ever been reckoned a very principal part of religion; so hath intercession for others been wont to be accounted a very fit and proper part of prayer.

In the general, prayer is most evidently a duty of natural religion, a dictate of nature, which every man's own mind suggests to him, or may be appealed to about it: (should not a people seek unto their God?) Whence that personated, eloquent patron of the Christian cause, urging for the conviction of his heathen adversary, the common practice of people in their extremities, to lift up (even untaught) their hands and eyes to heaven, fitly says of it,* Vulgi iste naturalis est sermo, That they do herein, as it were, but speak the language of Nature.

Now hereupon, the impression of that primitive law of nature, (not quite worn out from the mind of man, even in this his very degenerate state,) to love our neighbours as ourselves, doth as a natural instinct, secretly prompt us to pray for others, whom we cannot otherwise help, (especially such to whom we have more peculiar obligations, who are in a more especial sense our neighbours,) as (at least in our last necessities) we do for ourselves.

In which recourse to God, whether for ourselves or others, we are led by a sense of our own impotency and dependent state from a deeply inward apprehension of a Deity, that is, (as Epicurus himself seems constrained to acknowledge concerning the idea of God,) even proleptical, or such as prevents reason. So that we do not, being urged by the pinching necessity of the case, stay to deliberate and debate the matter with ourselves how this course should bring relief, but do even take it for granted, that it may; by an apprehension that is earlier in us, than any former reasoning about it, and being prior to it, is also not suppressed by it, but prevails against it, if there be any thing in reason objected, which we cannot so clearly answer.

Yet when we do bring the matter to a rational discussion, we find that in our conception of God we have the apprehension of so perfect and excellent a nature, that we cannot suppose he should be moved by any thing foreign to himself, or that we can inform him of any thing he knew not before, or incline him to any thing to which his own nature inclines him not. And therefore that though the wise and apt course of his government over intelligent creatures requires that they should be apprehensive of their own concernments, (whether personal or that belong to them, as they are in communities) and pay a solemn homage to his sovereign power and goodness, by supplicating him about them, yet that if he hear their prayers, it must not be for their sakes, but his own. Therefore also it cannot, upon strictest reasoning, but seem most dutiful to him and hopeful for ourselves, that our prayers should be conceived after such a tenor, as may be most agreeable unto that apprehension.

The Holy Scriptures and the Divine Spirit do both aim at the recovery of apostate man, and the repairing the decays of his degenerate nature, and do therefore (besides what was necessary to be added) renew the dictates of the law of nature, the one more expressly representing them, the other impressing them afresh, and re-implanting them, in the hearts of all that are born of God. Therefore, that external revelation of the mind and will of God doth direct, and his blessed Spirit (which is pleased to be in all his children the Spirit of grace and supplication) doth inwardly prompt them, not only to pray, (in reference to their single and common concernments,) but to form their prayers after this tenor; which is to be seen in their so frequent use of this argument in prayer, from the name of God. Whereupon, in a time when we are so much concerned to be very instant in prayer, not only each of us for himself, but for the body of a people, upon whom that holy name is called; I reckoned it seasonable to show briefly the import and right use of this argument; and to that purpose have taken for the ground, the following text of Scripture.

Octav. apud Min. F.

PRAYER FROM THE NAME OF GOD.

JER. XIV. 21.

DO NOT ABHOR US FOR THY NAME'S SAKE.

2. That the more serious and apprehensive among such a people, do understand it (at sometimes more especially) a thing very highly deserved, that God should abhor and reject them. The deprecation is a tacit acknowledgment, that the deprecated severity was reasonably to be feared, not only from sovereign power, but offended justice. This is indeed expressed in the next foregoing words. We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee, do not abhor us, &c. So that this ought to be the sense of the supplicants in the present case, that they are herein perfectly at mercy, that if they be heard, 'tis undeserved compassion, if they be rejected, 'tis from most deserved displeasure. And if it were not expressed, yet the supplication must be understood to imply it. For when the great God hath vouchsafed to limit his sovereign power and antecedent liberty by his promise and covenant, such II. The argument brought to enforce it; "for thy

name's sake." About which, what I shall observe, shall be with special reference to the case which the prophet refers unto, in his present use of it; viz. that in praying for a people professing the name of God, that he would not reject and cast them off, the fit and proper argument to be insisted on is that from his own name, (see ver. 1, 9.) And here it will be requisite,-1. To have some very brief consideration of this argument in the general; though -2. We principally intend to treat of it as it respects this present case.

1. In the general, we are to consider both what the name of God in itself imports, and what is signified by using it as an argument in prayer. And,

as it's said, having no greater to swear by, he sware by himself, Heb. vi. So having no greater to act for, it is most just, and most worthy of him, and but a Godlike owning of himself, to act only to and for himself. And then whereas, having this constant, just, and holy will, he doth all things according to counsel in pursuance of it, it must signify that he ever takes the aptest and most proper methods for the advancing of his own glory; the choos ing the fittest and most suitable means to a fore-resolved end, being the proper business and design of consultation. Though that be spoken of God but allusively, and after the manner of men, who by slow degrees, and by much deliberation, arrive to the very imperfect knowledge of things, which at one view he perfectly beholds from all eternity.

(1.) As to what is imported by the name of God, in itself considered. We shall not trouble this discourse with the But also how the great God designs his own glory in all fancies of the Rabbins; of whom yet oned very noted, that he doth, we must take great care be duly and decently soberly and plainly tells us the name of God is wont to understood. It were low and mean to think that the signify his essence and truth, though the instance he gives, design of his mighty works and accurate dispensations is shows he means it of the Nomen Tetragrammaton, (the only that he may fill men's minds with wonder; be highly name Jehovah,) which indeed more eminently doth so. thought of, admired, and celebrated in the world, which To our purpose it is obvious, and sufficient to note, that by even a wise and virtuous man would think an end much his name, more generally, is signified both the peculiar beneath him. But the glory of his name must be underexcellencies of his nature and being, which are himself, as stood to be primarily an objective glory, that shines with the use of a man's name is to notify the man. So when a constant and equal lustre in all his dispensations, whehe is pleased himself to proclaim his own name, thus it ther men observe, or observe it not. And shines primarily runs; The Lord, the Lord God, merciful and gracious, to himself, so as that he hath the perpetual self-satisfaction long-suffering, and abundant in goodness and truth, keep- of doing as truly becomes him, and what is in itself reputing mercy for thousands, forgiving iniquity, and transgres- able, worthy of him, and apt to approve itself to a right sion, and sin, &c. Exod. xxxiv. 6, 7. And again, that mind, as his own ever is, let men think of his ways as they by his name is meant his glory, and most especially the please. Thus it was in his creating the world, when he honour and reputation of his government. For so, too, a had not yet made man, nor had him to look on, as a witman's name signifies his fame and repute in the world ness and admirer of his other glorious works; it was (as they whom our translation calls men of renown, Gen. enough to him to be self-pleased that he saw them to be vi. 4. the Hebrew text says only, but plainly, meaning the good, and that they had his own most just and complasame thing, they were men of name.) And if he be a cential approbation. Nor is he less pleased in himself, in public person, a prince, and ruler over others, it must more his governing the world, than he was in the making of it. peculiarly signify his reputation and fame as such. Thus As also good men, by how much the more they excel in Moses designing to celebrate the unexceptionable equity goodness, have herein the greatest resemblance and imitaand awful majesty of the Divine government, begins thus; tion of God, doing good for goodness sake, and pleasing Because I will publish the name of the Lord; ascribe ye themselves with the lustre and beauty of their own actions, greatness unto our God. He is the rock, his work is per- shining to their own mind and conscience, and their disfect; for all his ways are judgment, Deut. xxxii. 3, 4. cerned conformity to the steady rules of righteousness; (2.) As an argument used in prayer, it may accordingly without being concerned whether perverse and incompeeither signify the principle from which it is hoped and re- tent judges approve or disapprove them. Though also, bequested he should do what we desire, or the end for which. cause the blessed God delights in propagating blessedness, For as his name signifies his nature, which himself hath and imparting it to his intelligent creatures, he is pleased taught us primarily to conceive under the notion of good- in recommending himself, so far, to their estimation and ness, mercy, love, in that forementioned Exod. xxxiv. 7. love, as is necessary to their own felicity, wherein also he and 1 John iv. 16. so when we pray he would do this or doth as it were but enjoy his own goodness, as his felicity that for his name's sake, the meaning may be, that we re- can only be in himself, and is pleased with the self-satisquest he would do it for his mercy's sake, even in compli-fying beauty, pleasantness, and glory of it. ance with himself, and as it were to gratify his own nature, which, as nothing is more Godlike, is wont to be delighted in acts of goodness towards all, of compassion and mercy to the miserable, and of special favour to them that more peculiarly belong to him. And again, as his name signifies his glory, and principally the honour and reputation of his government; so when we pray he would do this for his name's sake, we further must be understood to mean, we desire he would do it to prevent his own dishonour, to augment his glory, and further to recommend himself to the world. And I conceive it must be meant in both these senses taken together, viz. that we pray he would do this, or that, both from himself, and for himself; from his goodness, or indeed the general perfection of his nature, and for his glory, and that he may represent himself such as he truly is. But some circumstances in the coherent verses, afterwards to be particularly noted, seem to intimate that the honour and dignity of his government are here more directly meant. His glory is indeed the end which he cannot but design in all that he does. For inasmuch as he is said to do all things according to the counsel of his will, Eph. i. his will must be principally of the end, which is ever the highest and most excellent good; and that can be no other than himself, and that only as he is capable of greatening himself by his own action.; which cannot be in respect of intrinsic excellency, that being already perfect and capable of no addition, therefore it must be in point of glory and reputation only. And so

d Maimon. Mor. Nevoch.

Yet further also we are to consider, that though it be most suitable to the majesty, and the independent, selfsufficient fulness of God, to take pleasure only in the real goodness, excellency, decency, and glory of whatever he is, and doth; yet it belongs to, and becomes the dutiful affection of his people towards him, to be deeply concerned how he is thought and spoken of in the world. Dishonourable reflections upon him are therefore as a sword in their bones. What cannot hurt him ought to wound them. Which dutiful love also cannot but make them highly covet that his name might be known, and renowned all the world over, knowing that the reproach that is no real damage, is a wrong to him; and that universal praise is his right, though it cannnot be an advantage. And this love to his name they cannot more 'fitly express, than in praying to him. And here we are further to note that this argument, thus generally considered, hath, when we use it in prayer, a twofold aspect, i. e. we are to consider it as an argument both to God, and to ourselves. To God, as whereby we expect to prevail with him to hear our prayers. To ourselves, as whereby we are to be urged and excited to pray with the more importunity and confidence, so as not to faint in prayer. Thus much as to what is more general. We are now,

2. To consider it in reference to this present_case. Where we are to show,-(1.) How the name of God may be understood to be concerned, in his abhorring, so as to forsake a people more peculiarly related to him,-(2.) The

fit and right use of this argument in deprecating his | mend thee in the sight of all nations as the best Ruler that doing so.

ever people had; and might make the sons of men apprehend it the most desirable thing in all the world to be on the same terms, under thy government!" Particularly of his attributes that have more special relation to his government, such as these may seem (and have been apprehended) liable to be reflected on in this case.

1. How the name of God may be understood concerned in this matter. Taking his name to signify not only his nature, and the attributes of his being themselves, but also the glory and lustre of those his attributes, especially, which are to have a more principal exercise and demonstration in the course of his government over mankind, and 1. His power, as if he had designed to do some great more particularly, over such a select, peculiar people. It thing for them, which he could not bring about, and theremay seem greatly to reflect upon those his governing attri- fore he casts them off, and will seem no further concerned butes, and detract from the glory of them, and consequently for them. Or as if his power were confined within such to lessen the honour and dignity of his government, if limits, that it would suffice him to destroy them once for having taken such a people into near and peculiar relation all, but not constantly to preserve and prosper them. So to him, he should grow into that dislike of them, as at when God threatened to smite his people Israel with the length quite to reject and cast off them, as if he now dis- pestilence, and disinherit them, (Numb. xiv. 12.) Moses dained the relation. That such a contemptuous rejection urges on their behalf, Then the Egyptians shall hear it, for of this people is the thing here deprecated by the prophet, thou broughtest up this people in thy might from among is evident (besides what hath been noted of the true import them, and they will tell it to the inhabitants of this land: of the word rendered abhor) from other expressions in the for they have heard that thou, Lord, art among this people, context, that plainly speak this very sense, and show this that thou, Lord, art seen face to face, and that thy cloud to be the matter about which he was so deeply concerned. standeth over them, and that thou goest before them, by Hast thou utterly rejected Judah? hath thy soul loathed day-time in a pillar of a cloud, and in a pillar of fire by Zion? ver. 19. And then presently is added, to the same night. Now if thou shalt kill all this people, as one man, sense, Do not abhor us, &c. As when a man's heart is full then the nations which heard the fame of thee will speak, of a thing, and the sense of it abounds, he varies expres- saying, Because the Lord was not able to bring this peo sions, and from the abundance of the heart, as from a foun-ple into the land which he sware unto them, therefore he tain, the matter streams from him several ways. His hath slain them in the wilderness: ver. 13, 14, 15, 16. q. d. iterations, and varied forms of speech to the same purpose, "That thou hast peculiarly owned them, and concerned show what urged him, and about what his mind was en- thyself for them, cannot be hid. It hath made a great noise gaged and taken up. 'Tis plain that, at this time, that in the world, and been the common talk of all nations, which this holy man was in this agony for, was not a light- and made a more special impression of awe and terror er, temporary anger, but so settled a displeasure, as upon upon the Egyptians, (against whom thou first tookest part which a final rejection was likely to ensue. with them,) that thou wast usually seen face to face among them; that most extraordinary tokens of a Divine presence, the miraculous pillar of a cloud by day, and of fire by night, were constantly afforded them. There is no coming off, (so far and so openly hast thou been concerned for them,) but this construction will be made of it, that though very great difficulties have been overcome for them, there was a prospect of yet greater, that could not be overcome; and therefore, that whereas less power was required to make a present end of them, thou didst rather choose to do that." And this consideration seems sometimes to have weighed much with God himself, as we find he is brought in speaking, Deut xxxii. 26, 27. I said I would scatter them into corners, I would make the remembrance of them to cease from among men; were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, &c. Whence also,

2. His wisdom must, by consequence, be exposed too; that this was not foreseen and considered, when he first undertook their conduct and espoused their interest.

3. His goodness and benignity, his propensity to do good and bestow favours, that it was not so unexhausted a fountain as might seem suitable to a god; and to him, whom his wonderful noted acts of favour towards that people, had made to be vogued among the nations as the only one.

And he apprehends the name of God to be concerned in it; which it appears also lies with great weight upon his spirit; Our iniquities testify against us, but do thou it, i. e. save us, as afterwards, for thy name's sake, ver. 7. And again, ver. 9. Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not. Which also shows how he understood it to be concerned, viz. as the great God was not only the common Ruler of the world, but a Governor over them, in a way and upon terms that were very peculiar, viz. by covenant and compact. Such whereof the nuptial contract is the usual resemblance; by which the related persons mutually pass into each other's right, and whereupon, the inferior person in the relation takes the name of the superior; as Isa. iv. 1. We will eat our own bread, and wear our own apparel, only let us be called by thy name. So the great God entering that covenant with a people, "I will be your God, and you shall be my people," speaks of himself as conjugally related to them. Thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord; and a royal diadem in the hand of thy God. Thou shalt no more be termed, Forsaken; neither shall thy land any more be termed Desolate; but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married, Isa. lxii. 4. Thy Maker is thine husband, Isa. liv. 5. Who being the governing relative, the phrase 4. His clemency and unaptness to be provoked; the of being called by his name imports the agreed, voluntary great commendation of rulers; who ought to be legum subjection of such a people to his government, and his similes, as little moved with passions, as the laws they vouchsafing to be their Governor, upon the special terms govern by. A thing especially to be expected in a Divine of his own covenant. Whereupon another prophet, plead-Ruler, and most agreeable to the serenity of the nature of ing for his special favour, and protection unto this people, against their heathen adversaries, uses this phrase, We are thine, thou never barest rule over them, they were not called by thy name, Isa Ixiii. 19. Therefore this, prophet understood his name to be concerned, if he should reject them, as it signified his honour and reputation as their Governor by covenant, which further appears by the immediate connexion of these words, "Do not abhor us, for thy name's sake," with those that next follow, Do not disgrace the throne of thy glory: remember, break not thy covenant with us: q. d. "Thou hast covenanted to be our Governor, and hast erected, accordingly, thy glorious throne among us. How canst thou sustain or endure to break thy covenant, and dishonour thy own throne! to draw a disreputation upon thy government; or cast a dark shadow upon those famed excellencies, which were wont to recom

God. Accordingly not only to what men are commonly wont to apprehend of his nature, but what he had been pleased to declare of himself, as is alleged, Numb. xiv. 17, 18. Let the power of my Lord be great; intimating, that to appear hurried with passions would seem an un-Godlike impotency: and 'tis added, According as thou hast spoken, saying, The Lord is long-suffering and of great mercy, &c. Whereupon therefore,

5. His sincerity, another great excellency in a governor, seems liable to be suspected too. That he should not be what he seemed, had given out of himself, or was taken, at least, to be the import and signification of his former dispensations. Which is the scope of Moses's reasoning, Exod. xxxii. 12. Wherefore should the Egyptians speak and say, For mischief did he bring them out to slay them in the mountains, and to consume them from the face of

the earth? As if he had said, Why shall the Egyptian | on in prayer to this purpose, or to any other in reference enemy have occasion to apprehend that God did only hide whereto 'tis fit for us to pray, is most evident; for it is mischievous intentions towards this people, under an ap-most likely to prevail with God, being an argument taken pearance and show of kindness to them; that he only drew them hereby to trust in him, and commit themselves to his care and protection, that he might, when he saw his time, the more please, and as it were sport himself in having deceived them, and in disappointing and destroying them. That therefore the God of Israel was not such a one as he seemed willing to be thought, nor a relation to him so covetable a thing. Or else,