Where we have

• A Petition and The Argument enforcing it.

1. A Very serious Petition, or a Deprecati­on of the most fearful evil imaginable. Do not abhor us. The word doth not meerly signifie abhorrence but disdain. A displea­sure [...] Sprevit contempsit prevailing to that degree, and so fixed, as to infer rejection, even from a just sense of honour. So some of the Versions read, reject us not, or cast us not forth, as we would do what (or whom) we de­spise Vulg. Lat. & Chald. Par. and scorn to own; As if it were feared the Holy God might count it ignominious, and a reproach to him, to be further related to such a People, and might even be asha­med to be called their God. (And consequently that the following Argument is used not without some suspence of mind, and doubt lest it should be turn'd [Page 2] against them, whereof more hereafter.) Here it is imply'd,

1. To be no impossible thing that God should reject with abhorrence a people once his own, or that have been in peculiar, visible relation to him.

Prayer is conversant about matters of Divine Liberty, i. e. that are not known to us to be alrea­dy determined this way or that; but that may be, or may not be, as he pleases, and sees fit; consist­ently with the settled course and order of things, not about things that he had before made ordina­rily necessary, nor about things that are simply, or in ordinary course impossible. In the former case Prayer would be needless, in the latter, to no purpose. We do not pray that the Sun may rise to morrow at the usual hour, or that the Sea may ebb and flow, nor that they may be prevented of doing so. (But we must distinguish such necessity and impossibility from a meer certainty that things shall either be, or not be.)

We are to pray in the present case, with a deep apprehension that this is perfectly a matter of li­berty with the great God, and that as he took such a people to be his, of meer good pleasure, so it depends wholly Deut. 7. 7. C. 10. 15. upon his meer pleasure, that he conti­nues the relation, when he might abandon and cast them off.

It is further imply'd,

2. That the more serious and apprehensive among such a people, do understand it (at sometimes more especially) a thing very highly deserv'd, that God should abhor and reject them.

[Page 3] 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 exprest 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 undeserv'd compassion, if they be rejected 'tis from most deserved displeasure.

And if it were not exprest, 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 a Prayer were it self reflecting, and an affront, if it should proceed upon a supposi­tion, or but intimate, that he should ever be in­clin'd to do such a thing, without an excepted cause. Such as that his rejecting them upon it, might consist with his being faithful to his word. When he values himself so much upon his faithful­ness, and seems even to lay his very Godhead upon it. As those strangely Emphatical words import. Deut. 7. 9. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and Mercy with them, that love him, and keep his Commandments, to a Thousand Generations; (implying that he would even yield himself not to be God, if he did not in all points vindicate and demonstrate his faithfulness.) Nor indeed do we properly crave for any thing, but we therein disclaim a Legal right to it, and acknow­ledge it to be rightfully in his power, to whom we [Page 4] apply our selves, to grant or deny, We make de­mands from Justice, and are Supplicants for Mercy▪ and with this sense the Spirits of Holy Men have abounded, when they have taken upon them to in­tercede in the like case, as we see Dan. 9. 7. O Lord, Righteousness belongeth unto thee, but unto us confusion of faces, as at this day. &c. And to the same purpose, Ezra 9. Nehem. 9. at large, and in many other pla­ces. q. d. ‘Our only resort, O Lord, is to thy Mercy. Thou mightest most justly abhor and abandon us, and say to us, Loammi, ye are none of my People, but in the multitude of thy tender com­passions and mercies, do it not.’

It is again further to be Collected,

3. That this is a thing which holy and good men do most vehemently dread and deprecate, viz. that God should thus abhor and reject a people so related to him. 'Tis that which the very Genius, and Spirit of Holiness, in the sincere, regrets beyond all things for themselves. They have taken the Lord to be their God, for ever and ever; Their hearts have been at­tempered to the tenour and constitution of an Ever­lasting Covenant, which they entered with no design, or thought of ever parting; but that it should be the ground of an Eternal Relation. And the Law of love written in their hearts, prompts them to desire the same thing for others too; Especially such to whom they have more especial endearing Obli­gations; and (if it were possible) that the whole body of a people to whom they are themselves united, might all be united to God upon the same termes, even by the same Vital and Everlasting Uni­on; And therefore also, that same Divine, and [Page 5] Soul-enlarging love, being a living Principle in them, makes them have a most afflicting sense of any discerned tendencies to a Rupture, and separa­tion that might prevent, and cut off the hope of his drawing still more and more of them into that inward living Union, and Inter-course with him­self.

These things it may suffice briefly to have noted from the Petition in the Text. That which I prin­cipally design'd, is what we have next coming under our view, viz.

II. The Argument brought to enforce it; For thy Names 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 Verse 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 it self imports, and what is signi­fi'd by using it as an argument in Prayer. And,

(1.) As to what is imported by the name of God, in it self considered. We shall not trouble this dis­course with the fancies of the Rabbins; Of whom yet one very noted, soberly, Maimon. Mor. Nevoch. and plainly tells us the name of God [Page 6] is wont to signifie his essence and truth, though the instance he gives shewes he means it of the Nomen Tetragrammaton (the name Jehovah) which indeed more eminently doth so. To our purpose it is obvi­ous, and sufficient, to note, that by his name, more generally, is signified both the peculiar excellencies of his nature, and being, which are himself, as the use of a mans name is to notifie the man. So when he is pleased himself to proclaim his own name, thus it runs; The Lord, the Lord God, merciful and gra­cious, long-suffering, and abundant in goodness and truth, keeping Mercy for Thousands, forgiving ini­quity, and transgression, and sin. &c. Exod. 34. 6, 7.

And again, That by his name is meant his Glory, and most especially the honour, and reputation of his Government. For so too, a mans name signifies his fame and repute in the World (as they whom our tran­slation calls men of Renown, Gen. 6. 4. the Hebrew Text sayes only, (but plainly, meaning the same thing,) they were Men of name.) And if he be a publick Person, a Prince, and Ruler over others, it must more peculiarly signifie his Reputation and Fame as such. Thus Moses designing to celebrate the un­exceptionable equity, and awful Majesty of the Divine Government, begins thus; Because I will publish the name of the Lord: ascribe the greatness unto our God. He is the Rock, his work is perfect, for all his wayes are Judgment. Deut. 32. 3, 4.

2. As an Argument used in Prayer, it may accord­ingly either signifie the principle from which it is hoped and requested he should do what we desire, or the end for which. For as his name signifies his na­ture, [Page 7] which himself hath taught us primarily to con­ceive under the notion of goodness, mercy, love, in that forementioned Exod. 34. 7. and 1 Joh. 4. 16. So when we pray he would do this or that for his names sake, the meaning may be, that we request he would do it for his mercies sake, even in compli­ance with himself, and as it were to gratifie his own nature, which (as nothing is more Godlike) is wont to be delighted in acts of goodness toward 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 names 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 is 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. 1. His will must be principally of the end, which is ever the highest and [Page 8] most excellent good, and that can be no other than himself, and that only as he is capable of greatning himself by his own action; which cannot be in respect of intrinsick excellency, that being already perfect and capable of no addition, therefore it must be in point of glory, and reputation only. And so, as it is said, having no greater to swear by, he sware by himself; Heb. 6. So having no greater to act for, it is most just, and most worthy of him, and but a God-like 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 signifie that he ever takes the aptest, and most proper me­thods for the advancing of his own glory. The choosing the fittest and most suitable means to a fore­resolved 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.

But also how the great God designs his own glory in all that he doth, we must take great care, be duly and decently understood. It were low and mean to think that the design of his mighty works, and accurate dispensations is only that he may fill mens minds with wonder, be highly thought of, admired, and celebrated in the world, which even a wise, and vertuous man would think an end much beneath him. But the glory of his name must be under­stood to be primarily an objective glory, that shines [Page 9] with a constant, and equal lustre in all his dis­pensations, whether men observe, or observe it not. And shines primarily to himself, so as that he hath the perpetual self-satisfaction of doing as truly becomes him, and what is in it self repu­table, worthy of him, and apt to approve it self to a right mind, (as his own ever is) let men think of his wayes as they please. Thus it was in his Creating the world, when he had not yet made man, nor had him to look on, as a witness and admirer of his other glorious works, it was enough to him to be self-pleased that he saw them to be good, and that they had his own most just and complacential approbation. Nor is he less pleased with himself, in his governing the world, than he was in the making of it. As also good men, by how much the more they excel in good­ness, have herein the greatest resemblance and imitation of God, doing good for goodness sake, and pleasing themselves with the lustre and beau­ty of their own actions, shining to their own mind, and conscience, and their discerned con­formity to the steady rules of righteousness; with­out being concern'd, whether perverse and incom­petent Judges approve, or disapprove them. Though also, because the blessed God delights in propagating blessedness, and imparting it to his intelligent creatures, he is pleased in recommend­ing himself, so far, to their estimation and lōve, as is necessary to their own felicity, wherein also he doth as it were but enjoy his own goodness (as his felicity can only be in himself) and is pleased with the self-satisfying beauty, pleasantness, and glo­ry of it.

[Page 10] Yet further also we are to consider that though it be most sutable to the Majesty, and the inde­pendent, self-sufficient 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 concern'd, 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 cannot 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 our selves. To God, as whereby we ex­pect to prevail with him to hear our Prayers. To our selves, as whereby we are to be urg'd, 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 shew,

1. How the name of God may be understood concern'd in this matter. Taking his name to signifie 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 more particularly, over such a select, peculiar people. It may seem greatly to reflect upon those his governing Attributes, and detract from the glory of them, and consequently to lessen the honour and dignity of his Government, if having taken such a people into near, and pe­culiar relation to him, he should grow into that dislike of them, as at length, quite to reject and cast off them, as if he now disdain'd the Rela­tion.

That such a contemptuous rejection of this people is the thing here deprecated by the Pro­phet, is evident (besides what hath been noted of the true import of the word rendred abhor,) from other expressions in the Context, that plainly speak this very sense, and shew this to be the matter about which he was so deeply con­cern'd. Hast thou utterly rejected Judah? hath thy Soul loathed Zion? Ver. 19. And then presently is added (to the same sense) Do not abhor us, &c. As when a mans heart is full of a thing, and the [Page 12] sense of it abounds, he varies expressions, and from the abundance of the heart, as from a foun­tain, the matter streames from him several wayes. His iterations, and varied formes of Speech to the same purpose, shew what urg'd him, and about what his mind was engaged and taken up. 'Tis plain that, at this time, that which this holy man was in this agony for, was not a lighter, temporary anger, but so settled a displeasure, as upon which a final rejection was likely to en­sue.

And he apprehends the name of God to be concern'd in it. Which it appears also lay with great weight upon his Spirit, Our iniquities testi­fie against us, but do thou it (i. e. Save us, as after­wards) for thy names sake. verse 7. And again, (verse 9.) Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not. Which also shewes how he understood it to be concern'd, viz. as the great God was not only the common Ruler of the world, but a Governour over them, in a way, and upon termes 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 others right, and whereupon, the inferiour per­son in the relation takes the name of the superi­our, as Isa. 4. 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,] speakes 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 [Page 13] 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 Hephzi-bah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be marri­ed. Isa. 62. 4. Thy maker is [thine husband.] Isaiah 54. 5. Who being the Governing relative, the phrase of being called by his name imports the agreed, voluntary subjection of such a people to his Government, and his vouchsafing to be their Governour, upon the special termes of his own Covenant, whereupon another Prophet, pleading 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. 63. 19.

Therefore this Prophet understood his name to be concern'd, if he should reject them, as it sig­nifi'd his honour and reputation as their Governour by Covenant, which further appeares by the imme­diate connection of these words Do not abhor us for thy names 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 Governour, 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 recommend thee in the sight of all nations as the best Ruler that [Page 14] 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. His power, as if he had designed to do some great thing for them, which he could not bring about, and therefore he casts them off, and will seem no further concern'd for them. Or as if his power were confin'd within such limits, that it would suffice him to destroy them once for all, but not constantly to preserve and prosper them. So when God threatned to smite his people Isra­el with the pestilence, and disinherit them. (Numb. 14. 12.) Moses urges on their behalf, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou, Lord, art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day-time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people, as one man; then the nations which heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilder­ness. (verse 13. 14, 15, 16.) q. d. ‘That thou hast peculiarly own'd them, and concern'd thy self for them cannot be hid. It hath made a great noise in the World, and been the [Page 15] common talk of all nations, and made a more special impression of awe and terrour upon the Egyptians (against whom thou first tookest part 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 concern'd 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 weigh'd much with God himself, as we find he is brought in speaking Deut. 32. 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 sutable to a God▪ and to him, whom his wonderful no­ted acts of favour towards that people, had [Page 16] made to be vogued among the nations as the only one.

4. His Clemency, and unaptness to be provok't. The great commendation of Rulers. Who ought to be Legum similes, as little mov'd with passions, as the Lawes they govern by. A thing especially to be expected in a Divine Ruler, and most agreeable to the serenity of the nature of God. According 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 alledged Numbers 14. 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 Governour, seemes liable to be suspected too. That he should not be what he seem'd, 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. 32. 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 enemy have occasion to appre­hend, that God did only hide mischievous inten­tions towards this people, under an appearance and shew 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 [Page 17] and as it were sport himself in having deceiv'd them, and in disappointing and destroying them. That therefore the God of Israel was not such a one as he seem'd willing to be thought, nor a relation to him so covetable a thing. Or else

6. His constancy, and faithfulness to himself. He may be thought in this case more mutable, and unsteady in his own designs than is worthy of a God. Even Balaams notion of the Deity could not allow him to think either, first, that as a man he could ly, or next, that as the son of man he could repent. Numb. 23. The former he thought not agreeable to the sincerity, nor the latter to the constancy which he reckon'd must belong to the nature of God. That he should appropri­ate a people to himself, remarkably own them by a long-continued series of eminent favours; and at length seem to grow weary of them, and his own design, and throw them off! How un-Godlike a levity doth this seem to import? and how contrary to the encouragement which we sometimes find given to such a people, even from the regard he would have to his own name in this respect, The Lord will not forsake his people, for his great names sake: because it hath pleased the Lord to make you his people. 1 Sam. 12. 22.

7. His righteousness in reference to his promise and Covenant with such a people, or his faithfulness unto them. For, as considering only his purpose, and his having begun a design, his pursuing of it is but faithfulness (or a being true) to himself and his own design; So when his purpose hath exprest it self in a promise to a people; to make it good is to be faithful and true to them. And [Page 18] is therefore a part of righteousness, his promise having created a right in them to whom he made it. By his purpose he is only a debtor to himself, By his promise he is a debtor to them too. Upon this account his name seems liable to be reflected on, if he should reject such a people. As the words following the Text intimate. Do not ab­hor us for thy names sake, do not disgrace the throne of thy glory, break not thy Covenant with us. And such is the import of Moses's plea, Numb. 14. 16. Because the Lord was not able to bring this peo­ple into the land [which he sware] unto them, there­fore he hath slain them in the wilderness. Which pleading of his he himself also recites Deut. 9. 28. with little variation; And implies in it, that if God should reject this people, it would turn greatly to the prejudice of his name and re­pute in the world, in respect of his truth and fi­delity which made so great a part of his name and glory. That in his anger he neither regard­ed his word, nor his Oath. No bond was sa­cred with him. Than which, what could make a Prince more inglorious, and infamous? And how gladly would those more implacable ene­mies out of whose hands he had rescued this peo­ple, catch at such an occasion of traducing, and defaming him!

We see then how the name of God, may appear concern'd in this matter. It seems indeed in all these respects very deeply concern'd, and much exposed to obloquy, if he reject such a people. Though if he should, it can never be, but upon such termes, as that all that can be objected, will appear to be but groundless cavil, and calumny, [Page 19] and admit of easie answer as we shall see anon. In the mean time, while the matter admits of any hope, We are

2. To shew the fitness and right use of this Ar­gument for the preventing of it.

We are indeed manifestly to distinguish these two things. The general fitness of this argu­ment to be used, and wherein stands the fit and due use of it. As any thing else, though in it self very fit to be used for such and such purposes (as meat and drink, for instance, or learning, or speech) may yet notwithstanding be used very un­fitly. Therefore we shall speak to both these se­verally, and shew.

1. That it is in it self an argument very fit to be insisted on in Prayer, to this purpose, or to any other in reference whereto 'tis fit for us to pray, is most evident; For it is most likely to prevail with God, being an argument taken from him­self, and most fit to move and affect us; for it hath most weight in it. And we ought in Prayer as much as is possible, to conform our minds to Gods. So as not only to pray for the things which we apprehend him most likely to grant, but upon the same grounds, and with the same design, which he must be supposed to have in granting them, And that there be but one end and aim common to him and us. VVe are told [Page 20] that if we ask any thing according to his will he heareth us. John 5. 14. This is to ask accord­ing to his will, in the highest and most certain sense. For the first and most fixed object of any will whatsoever is the End: of any right will, the best and most excellent end, which can be but one. The Divine will we are sure, is ever right, and must so far as it is known be directive, and a rule to ours. Concerning the end it is most certainly known, He doth all things (as he made all things) for himself. Concerning the meanes and way to his end, we are often ignorant, and in doubt; and when we are, we then are to will nothing but upon condition, that it will conduce to the great and common end of all things, and do in­terpretatively, retract and unpray every petition in the very making it, which shall be really re­pugnant thereto. Nothing can move God be­sides. He is eternally self-mov'd. Our attempt will be both undutiful, and vain, if we suffer our spirits to be engag'd, and mov'd by any thing which will not be a motive unto him. There­fore no argument can be fit besides this, for his own name, or that cannot be reduc't to it.

But the fitness of this argument may be more di­stinctly shewn and discerned from the following considerations viz. that it is most sutable

1. To the object of prayer; The glorious ever­blessed God. To whom it belongs as the appro­priate, most incommunicable Prerogative of the Godhead to be the Last, as well as the First, the Alpha, and the Omega; The End, as he is the Authour of all things. Of whom, and through whom, and to whom all things are; And unto whom must be [Page 21] all glory for ever. Rom. 11. 36. So that to pray to him that he would do this or that, final­ly and ultimately for any thing else than his own name; is humbly to supplicate him that he would resign the Godhead; and quit his throne to this, or that Creature.

2. To the right subject of Prayer, considered whether according to its original, or renewed State. According to primitive nature, or renew­ing grace. To primitive nature, which was no doubt pointed upon God as the last end. Other­wise a Creature had been made with aversion to him, and in the highest pitch of enmity and re­bellion. Since there can be no higher Contro­versie than about the last end. And to renewing grace, the design whereof, as it is such, can be no other than to restore us to our Original State. To bring us back, and state us where, and as we were, in that absolute subordination to God that was original and natural to us. VVhich therefore stands in repentance towards God, as our end, and faith in our Lord Jesus Christ, as our way, wherein alone we can acceptably return and render our selves back unto him. We through the law are dead to the law, being humbled, bro­ken, macerated, mortifi'd by it, we are become dead to it, exempt from its execrating condem­ning power and dominion, that we might live to God. Gal. 2. 19. that a new divine life and na­ture might spring up in us, aiming at God, tend­ing and working intirely, and only towards him. Have been reduc't to a Chaos, to utter confusion, or even brought to nothing, that we might be erea­ted anew, with a reimplanted disposition to serve [Page 22] the ends and purposes for which we were first made. And therefore are to yield our selves to God as those that are alive from the dead. Rom. 6. 13. i. e. (as verse 11.) alive to God through Jesus Christ. In him we are created to good workes (that are principally to be estimated from the end) which God had before ordained that we should walk in them. Ephes. 2. 10. Thus we are reconcil'd to God. The Controversie is taken up, which was about no lower thing than the Deity. Who should be God, he or we. Whether we should live and be for our selves, or him. If any man be in Christ, he is a new creature, old things are past away, behold, all things are become new; And all things are of God, who hath reconciled us to himself by Je­sus Christ. 2 Cor. 5. 17, 18. Hereupon this is, in Prayer, the only proper genuine connatural breath of the new Creature, the most inward habitual sense of a devoted soul ‘To thee, O Lord, be all things, mayest thou ever be the all in all. Let the Creation and all things be nothing, otherwise than in thee, and for thee!’

3. To the Mediatour in whose name we pray. Who never undertook that part of mediating between God and us, with a design to alienate, and give away from God the natural rights of the Godhead; but to assert them to the highest, to repair unto God, and expiate by his blood the encroachments we had made upon them, and provide we might do so no more. That we might be forgiven what was past, and be duti­ful and subject for the future. His principal de­sign was to salve the injur'd honour and dignity [Page 23] of the divine Government, and to reconcile therewith our impunity, and felicity, to make them consist. He was therefore to redeem us to God by his blood, Rev. 5. 9. How immodest, and absurd a confidence were it, for any to make use of the Mediators name in prayer against his principal, and most important design?

4. To the Spirit of Prayer who, we are told Rom. 8. 27. makes intercession for the Saints [...]. VVe read, according to the will of God, but no more is in the Text than according to God. i. e. in subserviency to him, and his Interest, so as that in prayer, by the dictate of that Spi­rit, they supreamly mind the things of God, and are most intent upon his concernments, and up­on their own only in subordination to his. As it may well be supposed his own Spirit will be true to him, and not act the hearts which it go­verns, otherwise; And that the prayers that are from himself, and of his own inspiring, will be most entirely loyal, and import nothing but duty and devotedness to him.

5. To the most perfect model and platform of prayer, given us by our Lord himself. In which the first place is given to the petition Hallowed be thy name, and the two next are about Gods concernments, before any are mentioned of our own. So that the things we are to desire, are di­gested into two tables, as the decalogue is con­taining the things we are to do And those that respect God (as was sit) set first.

6. To the constant [...] of the prayers of holy men in Scripture. VVe have seen how earnestly Moses presses this argument in the [...] pla­ces, [Page 24] Exod. 32. and Numb. 14. And so doth Sa­muel express his confidence in it, when he pro­mises, upon their desire, to pray for the tremb­ling people of Israel. 1 Sam. 12. 22, 23. The Lord will not forsake his people [for his great names sake] because it hath pleased the Lord to make you his people. Moreover as for me, God forbid that I should sin against the Lord, in ceasing to pray for you. And this was a pair whom God hath him­self dignifi'd as persons of great excellency in prayer, And whose prayers he would have a value for, if for any mans. Though Moses and Samuel stood before me, &c. Jer. 15. 1. Thus also doth Joshua insist, upon occasion of that rebuke Israel met with before Ai Josh. 7. 8, 9. O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites, and all the inha­bitants of the land shall hear of it, and shall envi­ron us round, and cut off our name from the earth: [and what wilt thou do unto thy great name?] And so doth Daniel plead (one of a famous triad too, of potent wrestlers in prayer. Ezek 14. 14.) O Lord hear, O Lord forgive, O Lord hearken and do: defer not for thine own sake, O my God; for thy city and thy people [are called by thy name] Dan. 9. 19.

7. To the highest example and patern of prayer (fit to be mentioned apart) our Lord himself. VVho, in some of his last agonies, praying Fa­ther save me from this hour, represses that inno­cent voice. But therefore came I to this hour, and addes Father glorifie thy name. Joh. 12. 27, 28. intimating that the summe of his desires did re­solve into that one thing, And contented to suf­fer [Page 25] what was most grievous to himself that so that might be done which should be finally most honourable to that great name.

8. To the design and end of prayer, which is partly and principally to be considered as an act of worship, an homage to the great God, and so the design of it is to honour him. And partly as a meanes, or way of obtaining for our selves the good things we pray for, which therefore is another (but an inferiour) end of prayer. Whether we consider it under the one notion, or the other, or propound to our selves the one or the other end in praying; 'Tis most agreeable to pray after this tenour, and to insist most upon this argument in prayer. For

First, Do we intend prayer as an homage to the great God, and to give him his due glo­ry in praying to him. How fitly doth it fall in with our design, when not only our pray­ing it self but the matter we chiesly pray for have the same scope and end. We pray that we may glorifie God. And the thing we more principally desire of him in prayer, is that he would glorifie himself, or that his name be glo­rified. And square all other desires by this mea­sure, desiring nothing else but what may be, (or as it is) subservient hereto. And

Secondly, If we intend and design any thing of advantage to our selves. We can only ex­pect to be heard, and to obtain it upon this [Page 26] ground. The great God deales plainly with us in this, and hath expresly declared that if he hear, and graciously answer us, it will only be upon this consideration, as is often inculca­ted, Ezekiel 36. 22. Therefore say unto the house of Israel, thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine ho­ly names sake, And I will sanctifie my great name, which was profaned among the heathen, and again, Not for your sakes do I this, saith the Lord God, be it known unto you; be ashamed and confounded for your own waies, O house of Israel. Verse 32.

This every way then appears a most fit ar­gument to be insisted on in prayer; And to this purpose as well as to any other. Many of the instances mentioned from scripture, having an express and particular reference to this ve­ry case, of praying for a people related to God, and upon whom his name was called. It re­maines then to shew

2. What is requisite to the right and due use of this argument unto this purpose. Where we may summe up all in two words, sincerity and sub­mission. The former whereof belongs to this case in common with all others, wherein we can use this argument, or (which is all one) wherein we can pray at all. The other hath somewhat a more peculiar reference to this case considered apart by it self. And indeed that the one and the other of these are requisite in the use of this argument, are both of them Corollaries from the Truth it self we have been [Page 27] hitherto insisting on, and that have the very substance and spirit of it in them. For if this be an argument fit to be used in prayer at all, it is obvious to collect, that it ought to be used with great sincerity in any case, and with much submission, especially, in such a case as this.

1. It is requisite we use this argument with sin­cerity. i. e. That we have a sense in our hearts correspondent to the use of it, or that the im­pression be deeply inwrought into our spirits of the glorious excellency of the name of God. So as it be really the most desireable thing in our eyes, that it be magnifi'd and rendred most glo­rious whatsoever becomes of us, or of any peo­ple or nation under Heaven. Many have learnt to use the words For thy names sake, as a formula, a plausible phrase, a customary, fashionable form of speech, when first, there is no inward sense in their hearts that doth subesse, lies under the expression, so as that with them it can be said to signifie any thing, or have any meaning at all. Or, secondly, They may have much another meaning from what these words do import, a very low self-regarding one. As when in pray­ing for a people that bear this name, of whom themselves are a part, these words are in their mouths, but their hearts are really solicitous for nothing but their own little concernments, their wealth, and peace, and ease, and fleshly accommodations. Apprehending a change of Religion cannot fall out among such a people, but in conjunction with what may be dangerous to themselves in these mean respects. Whereupon [Page 28] it may fall out that they will pray earnestly, cry aloud, be full of concern, vehemently im­portunate, and all the noise, and cry mean no­thing but their own corn, wine, and oile. They mention the name of the Lord, but not in truth. It appeares the servants of God in the use of this argument have been toucht in their very soules with so deep and quick a sense of the dignity and honour of the divine name, that nothing else hath seem'd considerable with them, or worth the regarding besides. As in those pathetic. expostulations, What wilt thou do to thy great name? What will the Egyptians say? &c. This alone, apart from their own concernments, was the weighty argument with them. For it weigh­ed nothing with Moses on the contrary, to be told, I will make of thee a great nation. To have himself never so glorious a name, to be spread in the world and transmitted to all after ages as the root and father of a mighty people, was a light thing in comparison of the injury and dis­reputation that would be done to Gods own name, if he should desert or destroy this people. Or, thirdly, They may have a very wicked mean­ing. The name of God may be invok't, Religi­ous solemnities used as a Pretence and colour to flagitious actions. In nomine Domini—&c. Most execrable villanies have been prefac't with that sacred adorable name. As when a fast was proclaim'd, but a rapine upon Naboths vineyard was the thing design'd. And the awful name of God was indifferently used in prayer and in perju­ry to serve the same vile purpose.

[Page 29] In which soever of those Degrees this venera­ble name is insincerely mentioned, we ought to ac­count a great requisite is wanting to a right use of it as an argument in prayer. And should con­sider both the absurdity and the iniquity of our so misusing it.

1. The absurdity, For who can reasonably think him capable of hearing our prayers, whom at the same time he thinkes incapable of knowing our hearts? Am I consistent with my self when I in­vocate, worship, trust in him as a God, whom I think I can impose upon by a false shew? Is it likely, if I can deceive him, that he can help and succour me?

2. The iniquity. For this can be no low (though it be not the peculiar) sense of taking the name of the Lord our God in vain. And we know with what awful words that great precept is inforced. The Lord will not hold him guiltless that taketh his name in vain.

Nor can any man devise to put a greater af­front upon him than to approach him with in­sincerity. For it is to use him as a senseless Idol, and signifies as if I counted him as the vanities of the Gentiles, one of their inanimate or brutal Gods; Denies his omniscience to discern, and his justice and power to revenge the indignity, all at once.

And what now is to be expected from such a prayer wherein I both fight with my self and [Page 30] him at the same time. With my self, for the same object that I worship, I affront in the same act, and with him; for my worship is but seeming and the affront real.

Such a disagreement with my self were enough to blast my prayer. The [...], the man with two soules, Jam 1. the double-minded man is said to be [...], unstable (inconsistent with himself the word signifies) and let not such a man think saith the Apostle, that he shall receive any thing of the Lord. Much more when his prayer is not only not acceptable to God, but offensive. And by which he is so far from pleasing, that he provokes.

It is then of unspeakable concernment to us in the use of this Argument, that we well un­derstand our selves. Let us search our hearts. And see that we mean as we speak, that we do not pretend a concernedness, and zeal for the name of God, when he that knowes all things, knowes that we lye; and that we do but flatter him with our mouth, and lye unto him with our tongues when our heart is not right with him. Psal. 78. 36, 37. That we do not seem to be in great perplexity about the name and glory of God, when we are quite unconcern'd what becomes of his name, are only solicitous lest we should suffer our selves, afraid of being undone, of losing our estates, or of being driven from our dwellings, or per­haps but of being abridg'd somewhat of our conveniencies, and more delectable enjoyments. As if (not the Fortunes of Cesar, and the Em­pire [Page 31] but) the mighty and all comprehensive name of the great Lord of heaven and earth did de­pend upon our being rich, or quiet, and at our ease, and having our sense and fancy gratifi'd. As if the heavens rested upon our shoulders, and the frame of the universe were sustained by us, who our selves need such pitiful supports, lean upon shadows, and if they fail us are ready to sink and drop into nothing!

2. Submission is highly requisit especially in a case of this nature, i. e. We are to submit to his judgment the disposal both of his concernments, which this argument directly intends, and our own, which we are too apt, indirectly to con­nect with his, so as to be more principally soli­citous about them.

1. His concernment in this case must (as is fit) be submitted with all humble deference to his own judgment, it being really a doubtful case, not whether it be a desireable thing, that the name and honour of God should be preserved and ad­vanced, or whether we should desire it? But whether his continuing such a people in visible relation to himself, or rejecting and casting them off, will be more honourable and glorious to him? Where the doubt lies, there must be the sub­mission, i. e. This matter must be referr'd to him­self, it being such as whereof he only is the competent judge, and not we. The thing to be judg'd of is not whether occasion may not be taken by men of short discourse, and of pro­fane minds, to think and speak reflectingly of [Page 32] such a piece of providence, viz. if a people whom God had long visibly owned and favoured should be, at length, rejected with detestation, and exposed to ruine. 'Tis like the heathen na­tions were very apt so to insult, when God did finally abandon and give up that people of the Jewes, and make them cease at once to be his peo­ple, and any people at all. As we know they did before, when they gained any temporary ad­vantage upon them, upon their being able to spoil their countrey, to reduce them to some distress, and straiten their chief City with a siege, as if they had them totally in their power, they presently draw the God of Israel into an ig­nominious comparison with the fictitious Deities of other vanquished Countreys. The Gods of Hamath, Arphad, Sepharvaim Isa. 36. 19. (who are also stiled their Kings as is thought 2 King. 19. 13. Selden. de Diis Syris Synt. 2. Cap. 16. though the destruction of their Kings may also admit to be meant as an argument of the impotency of their Gods. And they are mentioned distinctly, as perhaps was not ob­served, in both those cited bookes of Scripture, where that history is more largely recorded; 2 Kings 18. 34. chap. 19. 13. And Isa. 36. 19. chap. 37. 12, 13) As if he were able to do no more for the protection of his people, than they for their worshippers. And so, for a few mo­ments, he remaines under the censure of being an impotent God. But that momentary cloud he knew how soon to dispel, and make his glory shine out so much the more brightly unto, not [Page 33] only a convincing, but an amazing confutation of so prophane folly; yielded the short sighted adversary a temporary Victory, which he could presently redeem out of their hands, that he might the more gloriously triumph in their sur­prizing, unfeared ruine; And so let them, and all the world see that those advantages were not extorted, but permitted upon considerations that lay out of their reach to comprehend; and that they proceeded not from want of power, but the excellency of other perfections, which would in due time be understood by such as were capable of making a right judgement. His wisdom, holi­ness and justice which appeared in putting a peo­ple so related to him, under seasonable rebukes and discountenance, when the state of the case, and the methods of his Government required it. And so much the rather because they were so re­lated. According to that You only have I known of all the families of the earth, therefore I will pu­nish you for all your iniquities. Amos 3. 2. The matter here to be disputed, was not whether it did not occasion a present dishonour to the God of Israel, to let the enemy have such a seeming ground of spiteful suggestions concerning him, as if he were impotent, or variable, or false to them that had intrusted themselves to his pro­tection and care; but whether that dishonour were not recompenst with advantage, by the greater glory that accrued to him afterwards. And this also is the matter that must come un­der judgement, if at length he should finally cast off such a people; whether upon the whole, all things being considered and taken together, [Page 34] it be not more for the honour of his name, and the reputation of his rectoral attributes, to break off such a relation to them, than continue it. Wherein he is not concern'd to approve himself to the opinion of fooles, or half-witted persons: and whose shallow judgment too, is go­vern'd by their disaffection; but to such as can consider. Perhaps, to such as shall hereafter rise up in succeeding ages. For he is not in haste. His steady duration, commensurate with all the successions of time, and which runs into Eter­nity, can well admit of his staying till this or that frame, and contexture of providence be compleated, and capable of being more entirely viewed at once, and till calmer minds, and men of less interested passions shall come to have the con­sidering of it. And in the mean time he hath those numberless myriads of wise and holy sages in the other world, the continual observers of all his dispensations, that behold them with equal, unbyast minds, and from the evidence of the matter, give their concurrent approbation, and applause, with all the true members of the Church on earth, Great and marvellous are thy works, Lord God Almighty, just, and true are thy wayes, thou King of Saints. Rev. 15. 3. But it is enough, and much more considerable to ap­prove himself to himself; and that all his dispen­sations are guided according to the steady, eter­nal Reason of things, which is an inviolable law to him, from which he never departs, and from the perpetual uniform agreement of all his pro­vidences whereto, an indubious glory will result unto him, that will never admit the least Eclipse, [Page 35] or ever be capable of being drawn into dispute. And according whereto it will appear, if ever he forsake such a people, the concernment of his name and glory in the matter, was the great in­ducement to it, that he did even owe it to him­self, and had not, otherwise, done right to his own name.

And whatsoever might be argued from it to the contrary will be found capable of a clear and easie answer, so as that the weight of the argu­ment will entirely ly on this side. For

1. As to his Power, he hath reason to be ever secure concerning the reputation of that, ha­ving given, and knowing how further to give, when he pleases, sufficient demonstrations of it, otherwayes. Nor was it ever his design to re­present himself as a Being of meer Power, which of it self, hath nothing of moral excellency in it, nor do the appearances of it tend to beget that true notion of God in the minds of men which he designed to propagate; otherwise than as the glory of it should shine in conjunction with that of his other Attributes that are more peculiar­ly worthy of God, more appropriate to him, and more apt to represent him to the world as the most sutable object of a Religious venera­tion. Whereas meer power is capable of having place in an un-intelligent nature, and in an in­telligent tainted with the most odious impurities. He never desir'd to be known among men by such a name, as should signifie power only un-accompa­ni'd with wisdom, holiness, &c. And

[Page 36] 2. For his wisdom it is seen in pursuing valua­ble ends, by methods sutable to them, and be­coming himself. It became the absolute Sove­raignty of a God, to select a nation, that he would favour more than other nations; but would ill have agreed with his wisdom to have bound him­self absolutely to them, so to favour them, how­soever they should demean themselves.

3. His bounty and goodness, though it found them no better than other people, was to have made them better. Nor was it any disreputation to his goodness to divert its current, when they, after long tryal, do finally resist its design.

4. His Clemency must not be made liable to be mistaken for inadvertency, or neglect. And to give the world cause to say, Tush God seeth not, neither is there knowledge in the most high. Nor for indifferency, and unconcernedness what men do, as if good and bad were alike to him. And that such as do evil were good in the sight of the Lord, and he delighted in them; words, where­with he sometime complain'd that men wearied him Mal. 2. 17. He is not to redeem the re­putation of one attribute by the real prejudice of another; i. e. the offense and grievance to it, which acting directly against it (if that were possible) would occasion.

5. His sincerity will be highly vindicated and glorifi'd, when it shall be seen that there is no­thing more of severity in such a dispensation, when ever it takes place, than was plainly ex­prest [Page 37] in his often repeated fore-warnings and threatnings, even long before. And there­fore

6. He is herein but constant to himself, and should be more liable to the charge of mutability, and inconstancy, if finally, when the case should so require, he should not take this course. And

7. As to his righteousness, and fidelity towards such a people, even those to whom he more strict­ly oblig'd himself than ever he did to any par­ticular nation besides. Let but the tenour of his Covenant with them be consulted, and see whether he did not reserve to himself a liberty of casting them off, if they revolted from him. And whether these were not his express termes that he would be with them while they were with him, but that if they forsook him, he would forsake them also.

Therefore much more is he at liberty, as to any other people, to whom he never made so peculiar promises of external favours as he did to this people. Nor hereupon can any thing be pleaded from his name, or that is within the compass of its signification, with any certainty, that it shall conclude, and be determining on the behalf of such a people. There is a real, great doubt in the case, whether the argument may not weigh more the other way. And whe­ther the wickedness of such a people may not be grown to such a prodigious excess, that whereas none of these his mentioned attributes do [Page 38] make it necessary, he should continue his rela­tion, some other, that could not be alledg'd for it, may not be alledg'd against it, and do not make it necessary he should break it off. The glory of his holiness (which if we consider it in it self, and consider the value, and stress he is wont to put upon it, we might even reckon the prime glory of the Deity) is not, perhaps, to be sufficiently salv'd and vindicated without, at length, quite abandoning and casting them off. There seems to be somewhat very awful and mo­nitory in those most pleasant, gracious words, and that breathe so sweet a savour. But now they desire a better Countrey, that is, an heavenly: where­fore God is not ashamed to be called their God. Heb. 11. 16. viz. that if a people that have long en­joy'd brighter discoveries of heaven, and the way to it, do yet generally bear a disaffected heart to the design of that revelation, remain habitually terrene, like the rest of the world, govern'd by the spirit of it, ingulft in the common polluti­ons, sensualities, impieties of the wicked athe­istical inhabitants of this earth. God will bë even ashamed to be called their God. He will rec­kon it ignominious, and a reproach to him (though he will save such as are sincere among them) to stand visibly related to such a people as their God. What to have them for a peculiar people, that are not peculiar? To distinguish them that will not be distinguisht? To make a visible difference by external favours and priviled­ges, where there is no visible difference in prac­tice and conversation, that might signifie a more excellent Spirit. This is not only to lose the [Page 39] intended design, but to have it turn to a disad­vantage. And whom he expected to be for a name and a praise to him, a crown and a royal Dia­dem, to become to him a dishonour and a blot. And we do find that such severities as have been used towards such a people, are declared to have been so, even for the sake of his name, Jer. 34. 16, 17. But ye turned and polluted my name,—Therefore—I will make you to be removed into all the Kingdoms of the earth. And when there­fore a remnant of this people, rebelliously, a­gainst Gods express word, went down into Egypt, preferring a precarious subsistence, under tyranny and idolatry, at the cruel mercy of a long since baffled enemy before the true Religi­on, and liberty, under the divine protection, see how God expresses his resentment of this dis­honour done to his name, and the affront offer­ed to his Government. Jer. 44. 26. Therefore hear ye the word of the Lord, all Judah that dwell in the land of Egypt, Behold, I have sworn by my great name, saith the Lord, that my name, shall no more be named in the mouth of any man of Judah, in all the land of Egypt, saying; The Lord God liveth.

And when the time drew nearer of Gods to­tal rejection of that people, as in the time of Malachi's prophecies; They are charg'd with despising and profaning his name. chap. 1. verse 6. and 12. and are told God had now no pleasure in them, nor would accept an offering at their hands, but that his name should be great among the Gen­tiles (verse 10, 11.) even from the rising of the [Page 40] sun to the going down of the same, Intimating that (excepting those few that thought on his name, chap. 3. 16. and that feared his name, chap. 4. 2, who he sayes should be his, when he made up his jewels, and the sun of righteousness should rise upon them) he would have no more to do with them, but in the day that should burn as an oven, (when the whole Hemisphere should be as one fi­ery vault) they should be burnt up as stubble, and neither root nor branch be left of them, And all this upon the concern he had for his name, which was reproacht by such a peoples pretending to it. Whereupon, they had been threatned chap. 2. verse 2. that except they did give glory to his name, he would curse them, and their blessings, corrupt their seed, spread dung upon their faces, even that of their solemn feasts, and they should be taken away therewith.

It is therefore possible the whole force of this argument may lye against us, in praying for such a people, I say, it is possible it may, Whether ac­tually it do or no, we can never be competent judges. Our knowledge is not large enough, nor our minds enough comprehensive. Our wisdom is folly it self to the estimating such a case. We are capable of pronouncing hastily, it would in this, or that particular respect, be dis­honourable, and an obscurement of Gods name, if he should cast off England. But he that pro­nounces hastily, considers but a few things, and lookes but a little way.

[Page 41] The question is whether all things compared and considered together, that belong to such a case, it will be more honourable to God or dishonourable, and more or less recommend him to intelligent minds, get him a greater and more excellent name and renown in the world, when it shall be enlightned to consider the case, to break off his relation or continue it? We know his own judgment is according to truth, and hope he will judge the way, that will be more favourable to us. But we cannot be certain of it. 'Tis a case that requires the judgment of his all compre­hending mind, whose prospect is large every way; and takes in all the decencies and indecen­cies that escape our notice. As we know in viewing things with the eye, a quick and clear sight (especially helpt with a fit instrument) will discern many things, so fine, and minute, as to be, to a duller eye, altogether invisible. It is the work of wisdom, and judgment, to dis­cern exactly the critical seasons, and junctures of time, when to do this or that. And the wise God in his dispensations, especially towards a great Community, or the collective body of a people, takes usually a vast compass of time, within which to select the apt and fit season, for this or that act, whether of severity, or mercy towards them. And it is more fit, as by the coincidence of things, it contributes more to the greater glory of his name. We cannot discern the things, the concurrence whereof, make this a fitter season than another, that such an event should be plac't just there, within so large a tract of time. What mortal man, or indeed what finite mind, was capable of judg­ing some hundreds of years before, what was [Page 42] just wanting to the fulness of the Amorites sin, so as that it should be more honourable, and glo­rious to the divine justice, not to animadvert thereon, till that very time when he did it. Or why he chose that time which he pitcht upon, wherein to come down, and deliver his Israel from their Egyptian oppressours. Or when (without inspiration) to be able to say the time to favour Zion, even the set time is come. Nor are we to resolve the matter only into the absoluteness of his Sovereignty, upon the account whereof he may take what time he pleases, but the depth of his hidden wisdom, for he doth all things accord­ing to the Counsel of his will, having reasons to himself, which our shallow, dim, sight perceives not, and whereof we are infinitely less able to make a sure judgment, than a Countrey Idiot of reasons of state. He may (as to the present case) think it most fit, most honourable, and glorious, so often to forgive, or so long to for­bear such a delinquent people; And may, at length, judge it most becoming him, and most worthy of him, as he is the common Ruler of the world, and their injured, despised Ruler, to strike the fatal stroke, and quite cut them off from him.

Now here, it is therefore necessarily our du­ty, to use this argument with him of his name, so, as wholly to submit the matter to his judgment, and but conditionally, if it will indeed make most for the glory of his name, that then he will not abhor and reject such a people even for his names sake. Nor can we herein be too importunate, if we be not peremptory, not too intent upon the end, the glory of his name; for about the goodness, ex­cellency, and desireableness of that we are certain; [Page 43] if we be not too determinate about the meanes, or what will be most honourable to his name, con­cerning which we are uncertain.

Neither is it disallowed us to use the best judg­ment we can, about the meanes, and the interest of Gods name in this case. It is not our fault to be mistaken, he expects us not to use the judg­ment of Gods. But it will be our fault to be pe­remptory and confident in a matter, wherein we may be mistaken; and must signifie too much of­ficiousness, as if we understood his affaires bet­ter than himself, and a bold insolence, to take upon us to be the absolute judges of what we understand not; and to cover our presumption with a pretence of duty. Therefore though such a people be dear to us, yet because his name ought to be infinitely more dear, that, in the settled bent of our hearts, we ought to prefer. And be patient of his sentence, whatever it prove to be, with deep resentment of our own desert but with high complacency that his name is vin­dicated, and glorifi'd, and with a sincere, un­dissembled applause of the justice of his proceed­ings; how severe soever they may be towards us. Especially if we have reason to hope, that severi­ty will terminate, but in a temporary discounte­nance, and frown; not in a final rejection.

2. Much more are we to submit our own secular concernments, which may be involv'd. i. e. We ought only to pray, we may have the continu­ed, free, profession, and exercise of our Religion, in conjunction with the comfortable enjoyment of the good things of this life, if that may con­sist with, and best serve the honour of his great name. But if he do really make this judgment in our case, that we have so misdemean'd our [Page 44] selves, and been so little really better to common ob­servation, in our practice and conversation, than men of a worse Religion, that he cannot without injury to his name, and the reputation of his Government, countenance us against them, by the visible favours of his providence: That it will not be honourable for him to protect us in our Religion, to so little purpose; and while we so little answer the true design of it; That if we will retain our Religion (which we know we are upon no terms to quit) we must suffer for it, and sanctifie that name before men by our suffer­ing, which we dishonoured by our sinning. We have nothing left us to do but to submit to God, to humble our selves under his mighty hand, to ac­cept the punishment of our sin, to put off our orna­ments, expecting what he will do with us. And be content that our dwellings, our substance, our ease, and rest, our liberties and lives, if he will have it so, be all sacrifices to the honour of that excellent name.

Nor can our use of this argument want such submission without much insincerity. Concerning this therefore look back to what was said on the former head.

Nor is there any hardship in the matter, that we are thus limited in our praying, for what even nature it self teacheth us to desire; our safety, peace, and outward comforts; unless we count it an hardship that we are Creatures, and that God is God, and that ours is not the supream interest. The desires of the sensitive nature are not otherwise to be formed into petitions than by the direction of the rational, that also, being govern'd by a superadded holy divine nature; unto which it is a supream, and a vital law, that [Page 45] God is to be first-eyed in every thing. Reason teaches that so it should be, and grace makes it be so.

And it ought to be far from us to think this an hardship; when, in reference to our great­er, and more considerable concernments, those of our soules, and our eternal states, we are put upon no such (dubious suspenceful) submission. He hath not, in these, left the matter at all doubtful, or at any uncertainty, whether he will reckon it more honourable to his name to save, or destroy eternally, a sincerely penitent, believing, obedient soul. He hath settled a firm connection between the felicity of such, and his own glory. And never put it upon us, as any part of our duty, to be contented to perish for ever, that he may be glorifi'd; or ever to ask our selves whether we are so content or no. For he hath made such things our present, im­mediate, indispensable duty, as with which our perishing is not consistent, and upon supposition whereof, it is impossible we should not be happy. If we believe in his son, and submit to his Govern­ment, his name pleads irresistibly for our being saved by him. He can have no higher glory from us, than that we be to the praise of the glory of his grace, being once accepted in the beloved.

Neither is it disallowed us to do the part of concives, fellow-members of a community, civil, or spiritual, to pray, very earnestly, for our people, city, countrey that are so justly dear to us. Only since prayer it self is an acknowledgment of his superiority to whom we pray: and we have no argument, that we ought to hope should prevail, but that of his own name; we can but pray, and plead as the nature of prayer, and the [Page 46] import of that argument will admit. i. e. with en­tire subjection to his holy and sovereign will, and subordination to his supream Interest, to whom we address our selves in prayer.

Use. And now the use this will be of to us, is partly to correct and reprehend our prayers, wherein they shall be found disagreeable to the true import of this Argument, and partly to perswade unto, and encourage, such praying, as shall be agreeable to it.

1. It justly, and aptly serves to reprehend, and cor­rect, such praying as disagrees with it. Especially the carnality, and the selfishness of our prayers. The use of this argument implies that the glo­ry of God, and the exaltation of his name, should be the principal design of our prayers. Is it not in these respects much otherwise? We keep fast after fast, and make many prayers. And what is the chief design of them? or the thing we are most intent, and which our hearts are prin­cipally set upon? We see how God expostulates this matter. Zech. 7. 5. When ye fasted and mourned, in the fifth, and seventh month, even those seventy years, did you at all fast unto me, even unto me? Why to whom can it be thought this people did keep fasts but unto God? Yes no doubt they did eye him, as the object, but not as the end. They were kept to him, but not for him, so as that his interest, and glory was the thing princi­pally designed in them. Nor can it be, if the things we cheifly insist upon, be such as have no connection with his true interest, or subservien­cy to it. And let us enquire upon these two heads; whether our prayers, in these respects, do not run in such a strain, as that they cannot possibly be understood to mean him, or have a true refer­ence to him.

[Page 47] 1. In respect of the carnality of them. When we pray for the people of our own land, or for the Christian Church, more generally, what sort of evils is it that we find our hearts most feeling­ly to deprecate, and pray against? what are the good things we chiefly desire for them? We find our selves, 'tis likely, to have somewhat a quick sense, and dread of the calamities of war, depredation, oppression, persecution, and we feel, probably, somewhat of simpathy within our selves, when we hear of any abroad, professing true, reformed Christianity, that suffer the spoil­ing of their goods, are banisht from their plea­sant homes, drag'd to prisons, prest with pinch­ing necessities, for the sake of their Religion; and it were well if our compassions were more enlarged in such cases. And if we should hear of nations depopulated, Cities sackt, Towns and Countreys delug'd with blood and slaugh­ter, these things would certainly have an asto­nishing sound in our eares. But have we any proportionable sense of the Spiritual evils that wast, and deform the Christian Church, exhaust its strength and vigour, and blemish its beauty and glory? Ignorance, terrene inclination, glory­ing in the external formes of Religion, while the life and power of it is unknown and deny'd, estrangement from God, real infidelity towards the Redeemer, vailed over by pretended nominal Christianity, uncharitableness, pride, wrath, strife, envy, hatred, hypocrisie, deceitfulness towards God and man? We ought to lament and deprecate the former evils without over-looking these, or counting them less, or being less affected with them. We are apt to pray for peace unto the Christian community, for halcyon dayes, [Page 48] prosperity, the abundance of all outward bles­sings, in conjunction with the universal recep­tion of such forms of Religion, as are most agreeable to our minds, and inclinations. But do we as earnestly pray for the reviving of primitive Christianity, and that the Christian Church may shine in the beauties of holiness, in heavenliness, faith, love to God, and one another, in simplicity, meekness, patience, humility, con­tempt of this present world, and purity from all the corruptions of it. This we chiefly, ought to have done, without leaving the other undone. Which while it is left out of our prayers, or not more principally insisted on in them, how ill do they admit of enforcement by this ar­gument from the name of God? For do we think it is so very honourable to his name, to be the God of an opulent, luxurious, voluptuous, proud, wrathful, contentious people, under what religious form or denomination soever?

2. But also do not our prayers chiefly center in our selves? while we make a customary (not understood) use in them of the name of God? And when we principally design our selves in our prayers, what is it we covet most for our selves? 'Tis not agreeable to the holy, new divine nature, to desire to ingross spiritual good things to our selves; when for others, we desire only the good things of this earth. But if our prayers do only design the averting from our selves out­ward calamities, or inconveniencies, and the obtaining only of ease, indulgence, and all grateful accommodations to our flesh, how absurd an hypocrisie is it to fashion up such a petition, by adding to it for thy names sake? As if the name of God did oblige him to consult [Page 49] the ease and repose of our flesh! when our soules, thereby, are made, and continued the nurseries of all the evil, vicious inclinations, which shew themselves in our practice, most of all to the dishonour of that name! what sub­ordination is there here? Manifest is the op­position of our carnal interest, to the interest and honour of the blessed name of God. If a Male­factor, convicted of the highest crimes against the Government, should petition for himself to this purpose, that it will bring a great disrepu­tation upon authority, and detract from the famed clemency and goodness of the Prince, if any punish­ment should be inflicted on him for his offences, or if he be not indulg'd and suffered to persist in them. How would this petition sound with sober, in­telligent men? 'Tis no wonder our flesh regrets suffering, but 'tis strange our reason should be so lost, as to think, at random, that right or wrong the name of God is not otherwise to be in­demnifi'd than by its being saved from suffering. As if the gratification of our flesh, and the glory of Gods name were so very nearly related, and so much akin to one another! And now this car­nal self-interest, insinuating it self, and thus di­storting our prayers, is the radical evil in them, and the first and original part of their faulti­ness. For it is not likely we should love others, better than our selves; Therefore we cannot go higher in supplicating for others. But yet we inconsiderately mention the name of God for fa­shion sake, though it be no way concern'd in the matter, unless to vindicate and greaten it self, in rejecting us and our prayers together.

2. The further use of what hath been said upon this subject, will be to perswade and engage [Page 50] us to have more regard to the name of God in our prayers; Especially in our praying about national, and publick concernments; or such external concernments of our own as are in­volv'd with them. That, in the habitual tem­per of our spirits, we be so entirely and abso­lutely devoted to God, and the interest of his great name, that our prayers may savour of it, and be of an agreeable strain; that the inward sense of our soules, may fully correspond to the true import of this argument, and our hearts may not reproach us, when we use it, as only pre­tending God, but meaning our selves, and that only our carnal self, the interest whereof alone, can be in competition with that of Gods name; and which, while it prevailes in us, will be the measure of our prayers for others also; That the meaning of our words may not be One, and the meaning of our hearts, another, that we may truly mean as we speak, when we use the words for thy names sake. And that our hearts may bear us this true testimony, that we desire nothing but in due subordination to the glory of his name; external favours, with limitation; only so far as they may; and spiritual blessings, abso­lutely, because they certainly will, admit of this subordination. And to this purpose let it be considered.

1. How unsutable it is to the condition of a creature, that it should be otherwise. That were certainly, a most uncreaturely prayer, that should be of a contrary tenour. Let us but digest and state the case aright in our own thoughts. Ad­mit we are praying, with great ardency, on the behalf of a people to which we are related, [Page 51] and who are also related to God. It can scarce be thought we are more concern'd for them, than for our selves; or that we love them more than we do our selves. Our love to our selves is the usual measure of our love to others. And that is higher in the same kind, which is the measure of all besides, that belongs to that kind. When therefore we are much concern'd for the external felicity of such a people, it is very natural to be more deeply concern'd for our own. Now if the sense of our hearts, in such a prayer, will not agree with the true im­port of these words, for thy names sake; because indeed, we are more concern'd for our own car­nal peace, ease, and accommodation than we are for the name of God. Let us, that we may have the matter more clearly in view, put our request into such words, as wherewith the sense of our hearts will truly agree, and will it not be thus ‘Lord, whatever becomes of thy name, let nothing be done that shall be grievous, and dis­quieting to my flesh, which is as much as to say, Quit thy throne to it, resign thy Government, aban­don all thy great interests for the service, and gra­tification of this animated clod of clay;’ And do we not now begin to blush at our own prayer? We easily slide over such a matter, as this, while our sense is more latent, and not distinctly reflected on, but let us have it before us conceptis verbis; let it appear with its own natural face, and look; and now see what horrour and detestableness it carries with it! And dare we now put up so treasonable a prayer? It would puzzle all our Arithmetick, to assign the quota pars, or the pro­portional part any of us is, of the universe, or the whole creation of God! And do I then think [Page 52] it fit, that the heavens should roll for me? or all the mighty wheeles of providence move on­ly with regard to my convenience? If a worm in your garden were capable of thoughts, and because it is permitted to crawl there, should think, this garden was made for me, and every thing in it ought to be ordered for my accommodation, and pleasure, would you not wonder that such insolence, and a disposition to think so extravagant­ly, should be in conjunction with the thinking power, or an ability to think at all. If we al­low our selves in that far greater (infinitely more unbeseeming, and disproportionable) pe­tulancy, Do we think when the roller comes it will scruple to crush us, or have regard to our immodest, pretenceless claim? Let us consider what little minute things, how next to nothing we are, even compared with all the rest of the world; what are we then compar'd with the Maker and Lord of it, in comparison of whom the whole, is but as the drop of a bucket, or the small dust of the ballance, lighter than nothing and vanity! We should more contemplate our selves in such a comparison, many comparing themselves with themselves are not wise. While we confine and limit our eye only to our selves, we seem great things, fancy our selves very considerable. But what am I? VVhat is my single personality? ip­seity, selfhood (call it what you will) to him who is the all in all; whose being (actually, or radi­cally) comprehends all being, all that I can con­ceive, and the infinitely greater all, that I cannot. If therefore I take in, with my self, the whole body of a people besides, that I am concern'd for, and admit that a generous love to my Countrey, should make me prefer their concern­ments [Page 53] to my own; or that upon an higher ac­count, as they are a people related to God, I could even lay down my life for them. VVhat are we all, and all our interests to that of his name? And if we should all agree in a desire, that our interest should be serv'd upon the dishonour of that name, it were but a treasonable conspiracy against our common rightful Lord. And a fool­ish one, being exprest in a prayer; as if we thought to engage him, by our faint breath, against himself. VVe are to desire no more for them, than they may for themselves. And if we have joyn'd in open sinning against him, to that height that he shall judge he is obliged for the vindication, and honour of his name, (by which we have been called) of his wisdom, holi­ness, and punitive justice, as openly to animad­vert upon us, can we gainsay? If we knew of such a judgment nothing could remain for us but shame, and silence, conviction of ill desert, and patienent bearing the punishment of our sin. And while we know it not, yet because it is possible; we ought no otherwise to deprecate such a pro­cedure against us, than as will consist with that possibility. To pray otherwise, if we make no mention of his name, is absurd presumption, that we should wish, or imagine, he will prefer any concernments of ours, to the steady order and deco­rum of his own Government. But if we do make mention of it, 'tis a more absurd hypocrisie, to seem concern'd for his name, when we intend only our own external advantages! as if we thought he that could answer our prayers, could not under­stand them. 'Tis surely very unbecoming crea­tures, to bear themselves so, towards the God that made them.

[Page 54] 2. Consider, that to have a sense in our hearts truly agreeable to the proper meaning of this argu­ment for thy names sake, is very sutable to the state of returning Creatures, who are gathering themselves back to God, out of the common apostacy, wherein all were engag'd, and com­bin'd against that great Lord and Ruler of the world. In that defection every one did princi­pally mind and set up for himself. Each one would be a God to himself, but all were, by consequence, against God. Whom to be for, they were divided, and of as many minds as there were men. Whom to be against, they were agreed, as if their common Lord, was the common Enemy. For his interest, and theirs, were opposite, and irreconcileable. They were sunk and lost in sensuality, and had no other interest, than that of their flesh. VVhen man hath made himself a brute, he then thinks himself fittest to be a God. The interest of our soules must unite us with him: that of our flesh engages us against him. Some are thorough the power of his grace returning. VVhat a pleasure would it be to us to behold our selves among the reduces! those that are upon their return. That are, again, taking the Lord only to be their God, and his interest for their only interest!

3. Consider that our very name, as we are Christians, obliges us to be of that obedient, happy number. For what is Christianity but the tendency of soules towards God, through the mediation, and under the conduct of Christ? Therefore is the ini­tial precept of it, and the condition of our en­trance into that blessed state, self-denyal. VVe answer not our own name, further than as we are revolving, and rolling back, out of our [Page 55] single, and separate state, into our original, most natural state, of subordination to God; where­in only we are capable of union with him, and final blessedness in him. This is Discipleship to Christ, and the design of the Christian Religion to be subdu'd in our Spirits, and wrought down into compliance with the divine will, to be meek, lowly, humble, patient, ready to take up the cross, to bear any thing, lose any thing, be any thing, or be nothing, that God may be all in all. This is our conformity, not to the precepts only, but to the example too, of our great Lord. Who when he was in the form of God, and thought it no robbery to be equal with God: made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; And being found in fashion, as a man, humbled himself, and became obedient unto death, even the death of the cross. Phil. 2. 6, 7, 8. And here­upon, because he was so entirely devoted to the honour, and service of Gods great name (father glorifie thy name summ'd up his desires) therefore God highly exalted him, and gave him a name above every name, That in the name of Jesus every knee should bow, &c. verse 9. 10. And when ever he shall have a Church in the world, that he will think it fit to own with visible, uninter­mitted favours, it must consist of persons formed according to that patern. And then, by losing their own name and little interests for Gods, they will find all recovered, when their glorious Redeemer shall write upon them the name of his God, and the name of the City of his God, and his own new name. Rev. 3. 12.

4. Let it be further (in the last place) consider­ed, with what chearfulness and confidence, we may then pray; when our hearts are wrought to this pitch, [Page 56] that we sincerely design the honour of the divine name, as the most desireable thing; and which name above all things we covet to have glorifi'd. For we are sure of being heard, and to have the same an­swer, which was given our Lord by a voice like that of thunder, from heaven, when he pray'd Father glorifie thy name, Joh. 12. I have both glorifi'd it, and will glorifie it again. Our hearts are not right in us, till we can count this a pleasant, grateful answer. And if we can, we can never fail of it. For we are told 1 Joh. 5. 14. That whatsoever we ask according to his will he heareth us. This will deliver our minds from suspence. When we pray for nothing whereof we are uncertain, but with great deference and submissi­on, and for nothing absolutely, and with greatest in­gagement of heart; but whereof we are certain. Upon such termes we may pray with great assurance, as Daniel did, O Lord hear, O Lord forgive, O Lord hearken and do defer not for thine own sake, O my God: for thy city, and thy people are called by thy name. ch. 9. 19. And tho an angel be not thereupon sent to tell us, as was to him, so many weeks are determined upon [thy] people and [thy] holy City (so the matter is exprest; as it were kindly giving back the inte­rest in them to Daniel, with advantage, that he had before acknowledged unto God) to finish the trans­gression, and to make an end of sins, and to make re­conciliation for iniquity, &c. yet we are assured, of vvhat reasonably ought to be as satisfying, that vvhatsoever shall befall our City, or our people, shall end in the eternal glory of God, and of the City of God.