Second object of deprecatory prayer - How the Christian is to pray against temporal sufferings 1/4

2. Object.  The second object of deprecatory prayer is suffering.  Sin brought suffering into the world.  Sin is indeed the elder twin, but suffering stayed not long after it; for it took it by the heel, presently arresting Adam upon the very place where he committed his trespass, and ever since follows it as close as the shadow doth the body.  It leaves not the saint till death parts him and his sin, but pursues the wicked with their sins into the other world also.  So that this distribution of suffering into temporal and eternal shall content us at present—they being comprehensive of all the miseries which sin hath brought upon the sons of men.  Now my work in this place shall be only to direct the Christian how to frame his prayer in deprecating the one and the other also.  (1.) Temporal sufferings—how the Christian is to deprecate and pray against them.  (2.) Eternal suffering.

           (1.) Temporal sufferings—how the Christian is to deprecate and pray against them.

           [1.] Negatively—The Christian is not to pray for an immunity from all temporal sufferings.  There is no foundation for such a prayer in the promise; and what God thinks not fit to promise we must not be bold to ask.  Temporal promises are to be under­stood, saith Melancthon, cum exceptione crucis —with exception of the cross.  God had one Son without sin, but he will have none in this life without suffering.  John writes himself, ‘Your brother, and companion in tribulation,’ Rev. 1:9.  He hath too high an opinion of himself that would have God lead him dryshod on a fair causeway to heaven, while he sees the rest of his brethren march through thick and thin to the same place; or who thinks he needs not this thorn‑hedge of suffering, to keep him as well as others from wandering out of his way to glory.  The rod and ferule are not more needful among children at school than suffering is to the saints while in their minority here on earth.  If thou wert come to that ripeness of ingenuity as to have worn off all thy childishness, thou shouldst stay here no longer under the lash; but while thou art subject to sin thou must submit to his disciplinary rod.  Valetudinarious bodies can as well spare food as physic, and saints in this their crazy state may as well live without ordinances as without sufferings.  In a word, to pray absolutely against all suffering is to desire one of the greatest punishments on this side hell.  When God said, ‘I will not punish your daughters when they commit whoredom,’ Hosea 4:14, he meant them no good by sparing his rod.  If we count him an unwise father that, when he puts his child to school, indents with his master not to whip him; surely much more folly were it in thee to desire God to privilege thee from all suffering.

         

Five particulars to be observed in praying against the defilement of sin 4/4

    (d) Pray against the power of thy lusts as a branch of the gospel covenant.  God is not bound by the first covenant to stir a foot for man’s help.  Man went of his own accord over to the devil’s quarters. He deserted God and chose a new lord; and in his hands God might have left him, without offering any help for his rescue.  It was not any tie that man had upon God by the covenant of nature which obliged him, but his own free grace that moved him, to undertake his recovery.  And this he doth by making a new covenant on the ruins of the old.  So that, whoever will pray against his lusts with success must first become a covenanter with God, by accepting the terms upon which God in it offers to save us from our sins, and they are faith and repentance.  When the soul doth thus face about from his sins to close with Christ, then he becomes a covenanter with God, and may, with faith, call God into the field for his help against this huge host of lusts and devils that come against him.  God’s chariots are his; the whole militia of heaven is engaged in his quarrel.  ‘Sin shall not have dominion over you’—and why?—‘for ye are not under law but under grace,’ Rom. 6:14; that is, you are not under the law covenant made with Adam, but under the gospel covenant made with Christ, and through him with all believers.  O how many prayers against sin are lost for want of well understanding this grand notion of the gospel!  A great cry is made and complaint by many of their sins to God, and victory over them pretend to be desired; yet they live and grow stronger every day than other.  And what is the reason?  Alas! they stand not in a federal relation to God; neither take they any care how to get into it. Will a prince raise an army to fight for he knows not whom?  Indeed, if his subjects or allies be in distress he is ready to step in for their succour; but strangers cannot expect he should do this for them.  Leagues are made before assistance desired.  God first prom­ised to bring Israel ‘into the bond of his covenant,’ Eze. 20:37; and then, that he will ‘accept them with your sweet savour,’ ver. 41.  David knew this very well, that the carnal world are abandoned by God, to be trod under the foot of every lust; and therefore, when he prays God would order his steps in his word, and let no iniquity have dominion over him, he desires it as a favour peculiar to those that were near and dear to him: Deal with me ‘as thou usest to do unto those that love thy name,’ Ps. 119:132.

           (e) Pray not only against the power of sin, but for the power of holiness also.  A naughty heart may pray against his sins, not out of any inward enmity to them, or love to holiness, but because they are troublesome guests to his conscience.  Believe it for a certain truth, his zeal is false that seems hot against sin but is key‑cold to holiness.  A city is rebellious that keeps their rightful prince out though it receives not his enemy in.  Nay, the devil needs not fear but at last he shall make that soul his garrison again, out of which for a while he seems shut, so long as it stands empty and is not filled with solid grace, Matt. 12:44, 45.  What indeed should hinder Satan’s re-entry into that house which hath not in it to keep him out?

Five particulars to be observed in praying against the defilement of sin 3/4

    (c) Again, God, who bids thee pray against thy lusts, commands thee also to take the sword of his word, by meditating on it, and applying it close to thy heart and conscience, to cut them down and get victory over them.  Thus did David. He hid the word in his heart that he might not sin.  Thou prayest against covetousness.  O that God would rid thy heart of it!  Well, what dost thou towards thy own delivery from this base lust?  Here is a sword put into thy hand, whose edge is sharp enough to cut and kill if thou wilt lay it on in good earnest.  This sets forth the vanity of the creature—how vile and base a sin covet­ousness is; takes away all occasion of inordinate desires and cares for the world by many sweet promises—what he hath laid up in another world for us, and what care in his providence he will take for us in this life.  ‘Let your conversation be without covet­ousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee,’ Heb. 13:5.  Now, what use doth thou make of this weapon?  Dost thou strengthen thy assent to the truth of these promises?—labour to affect thy heart with the sweetness of them, and then draw forth this sword to defend thyself against this lust when the enemy comes with a temptation to it?  If so, thou wert sincere in thy prayer.  A false heart contents it­self with a few idle lay prayers against his lust, but is afraid to use this sword against it.  Or, if he doth, he strikes with the back and not the edge; or lays his stroke so favourably on that it shall not much endanger the life of his sin—like a mountebank, that will be sure to make no worse wound in his side than his balsam will in a day or two cure.

           Now, to raise thy heart to the greater vehemency in praying against thy lusts, labour deeply to affect thy heart what a fearful plague it is—indeed, of all other incomparably the greatest—for a soul to be given up of God to the power of his lusts.  This consideration, if any, will make thee lay close siege to God and set upon him with the utmost importunity, knowing thou art an undone creature if thou speedest not in thy errand.  When God intends to smite home he takes his aim at the heart, he gives the creature over to his lusts.  Thus he hardened Pharaoh to a final obstinacy, ‘I will...send all my plagues upon thine heart,’ Ex. 9:14. They did not only light upon the beasts and fruits of the field, or upon their own bodies, but chiefly upon their hearts and spirits, hardening them into obsti­nacy to their destruction. And this, indeed, is to send all plagues in one.  Other plagues, that reach only to estate or body, are consistent with the love and favour of God.  He can smite the body and smile on the soul; blast the man’s estate and bless him with spiritual riches; make him poor in the world and rich in faith.  But he that is given up to his lusts is abhorred of God.  A saint may be given up to Satan ut lictori—to correct him, for the destruction of the flesh and saving of his spirit; but it is the brand of a reprobate to be delivered up to Satan ut domino —that his lusts may have full power over him; which judiciary act of God portends the sinner’s destruction, Deut. 2:30; II Thes. 2:11.  Outward plagues are some­times in the sinner’s mouth as a bridle to restrain him from sin.  But this is a spur that makes them more mad after their lusts; it takes away the sense of sin, and then the wretch plays the devil.  Nothing will stop him in his way, but to hell he will go over hedge and ditch.

       

Five particulars to be observed in praying against the defilement of sin 2/4

      Question. But how may we come to know that our hearts are sincere or hypocritical in praying against the defiling power of sin?

           Answer [1].  Observe whether thy prayer be uni­form—laid against all sin, one lust as well as another. Sincerity makes not here a balk and there a furrow; is not hot against one lust and cold against another; but goes through stitch in the work: it ‘hates every false way,’ Ps. 119:104.  It shoots its arrows at the whole flock, and singles not this sin out in his prayers which he would have taken, and that left: ‘Let not any iniquity have dominion over me,’ ver. 133.  He knows if all his chains were knocked off, and only one left upon him, he should be as true a slave to Satan as if all the other were still on.  He prays not against one sin because a great one, and pleads for another be­cause it is a little one.  The dust and rubbish help to fill up the wall as well as the great stones; little sins contribute as well as great to make up the partition wall between God and the creature.  Every little speck blemisheth the garment, and every penny increaseth the sums.  So little sins defile the soul and swell the sinner's account.  Therefore he prays against them as well as the other.  David, who desired to be kept back from ‘presumptuous sins,’ did also beg to be ‘cleansed from his secret faults,’ Ps. 19:12.

           Answer [2]. Observe whether thy heart stand firmly resolved to renounce that sin thou prayest God to subdue.  The sincere Christian binds himself, as well as labours to engage God against his sin.  Indeed that prayer is a blank which hath not a vow in it.  ‘Thou...hast heard my vows,’ Ps. 61:5; that is, his pray­ers, which are always to be put up with vows.  Is it a mercy thou prayest him to give?  If sincere, thou wilt vow to praise him for it and serve him with it.  Is it a sin thou prayest against?  Except thou jugglest with God thou wilt vow as well as pray against it.  ‘Remove from me the way of lying,’ Ps. 119:29.  There is David’s deprecation.  Now, mark his promise and vow: ‘I have chosen the way of truth: thy judgments have I laid before me,’ ver. 30.  While he prays against the way of lying he chooseth the way of truth.

           Answer [3]. Observe whether thou beest vigor­ous in the use of all appointed means to mortify the lust thou prayest against.  Resolutions in the time of prayer are good when backed with strenuous endeav­ours, else but a blind for a false heart to cover itself with.  Samson did not only pray he might be avenged on his enemies, but set his hands to the pillars of the house.  He that hath bid thee pray against thy lust hath bid thee shun the occasions of it.  ‘Remove thy way far from her, and come not nigh the door of her house, lest thou give thy honour unto others,’ Prov. 5:8; that is, lest thou be hooked in to her by the occa­sion.  Thus Joseph, that he might not be drawn to lie with his mistress, would not stay alone in the room with her, Gen. 39:7-12.  So, Prov. 23:20, ‘be not among wine-bibbers;’ and, ‘look not on the wine when it is red, when it giveth his colour in the cup,’ ver. 31, be­cause look­ing may breed liking.  Now, art thou con­scientiously careful to keep out of the way that leads to the sin, and to shun the occasion that might betray thee into the hands of that lust thou prayest against? Certainly, he that would not have his house blown up will not have set his gunpowder in the chimney-corner.

       

Five particulars be observed in praying against the defilement of sin 1/4

           (a)  Be sure thou comest with a deep abhorrence of thyself for that sin-filth which cleaves to thee.  This is called ‘knowing the plague of a man’s own heart,’ I Kings 8:38, when a creature is affected and afflicted with the sense of his corruptions, as if he had so many plague sores running upon him, and bathes himself for them, as much as Job did for the boils and sores with which his body was covered.  The leper was commanded, in order to his cure, to put himself into a mourner’s habit: ‘His clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean,’ Lev. 13:45.  Why all this, but to express the deep sense of his sin and misery?  Look upon the saints in scripture, and you shall find this was their way to abase themselves in their prayers with the greatest self-abhorrency that was possible.  Penitent David takes the fool, yea the beast, unto himself; he knows not how to speak bad enough of himself.  ‘So foolish was I, and ignorant: I was as a beast before thee,’ Ps. 73:22.  Holy Job cries out, ‘I abhor myself, and repent in dust and ashes,’ Job 42:6.  Others blush, and are as much ashamed to be seen in the presence of God, as one that had fallen into some puddle or jakes would be in that pickle to come before his prince.

           (b) In praying against thy lusts, look thy heart goes with thy tongue.  In nothing so our hearts put more cheats upon us than in our prayers, and in no requests more than in those which are levelled against our lusts.  That is least oftentimes intended which is most pretended.  And truly we had need be well ac­quainted with ourselves before we can find the bot­tom of our designs.  Austin confesseth, when he was a young man, and forced by conviction in his con­science to pray that God would deliver him out of the bondage of his lust, that yet the secret whispers of his heart were non adhuc, Domine—not yet, Lord.  He was afraid that God would take him at his word. Thus the hypocritical Jews first ‘set up their idols in their heart,’ Eze. 14:3.  This is a great wickedness.  And it were a just, though a heavy plague, for God to answer such according to the secret vote of their hearts, by them up to those lusts which they inwardly crave. When Paul begs prayers for himself, to embolden them in their requests for him, he assures them of his sincerity: ‘Pray for us: for we trust we have a good conscience, in all things willing to live honestly,’ Heb. 13:18.  As if he had said, I durst not make you my spokesmen to God, if my heart did not check me that I did secretly comply with any sin, and did not mean in all things to live honestly.  How then canst thou have the face to go thyself to God on an errand to desire that of him which thou wouldst be loath to have.

     

Five particulars to be observed in praying against guilt 3/3

 In earthly courts, when the man dies his cause dies with him, because out of their jurisdiction, and past their summons.  But, at death, thou fallest into the hands of the living God, who will pursue his quar­rel with thee in the other world also.  No sooner is thy soul abandoned of thy body and turned out of its earthly house, but it shall return to God to receive its doom.  Neither shall thy body long rest in the grave where it is earthed, but be called forth to share with the soul in torment, whose partner it hath been in sin.  The parting of these at death to a guilty soul is sad enough; but their meeting again at the great day of judgement will be much more dismal.  For husband and wife, that have joined in some bloody murder, to be attached and sent to several prisons in order to their trial, must needs fill them with fear and terror of their approaching judgment, but much more dreadful is it to them when brought forth to receive their sen­tence, and suffer at the same gibbet together.  At death, the sinner's body is disposed of to one prison, his soul to another, and both meet again at the great day of assize for the world—then to be sent by the final sentence of the Judge to everlasting flames in hell’s fiery furnace, where, after the poor wretch hath experimented a thousand millions of years the weight of God’s just vengeance, he shall find himself no nearer the end of his misery than he was the first day wherein his torment commenced.  Then death will be desired as a favour, but it shall flee from him—his misery being both intolerable and interminable.  By this time, I suppose, a pardon will be thought worth thy having, and too good to be lost by sluggish sleepy praying for it.  When, therefore, thou hast chafed thy soul thus into a sense of the indispensable necessity of this mercy, then take up a holy resolution to lay thy siege to the throne of grace, and never to rise till God open the gates of his mercy to thee.  As it is so necessary thou canst not want it; so thou hast the promise of a faithful God that thou shalt not miss it, upon the timely and sincere seeking of it.  ‘If we con­fess, he is faithful and just to forgive.’  Prayers and tears are the weapons with which the Almighty may be overcome.  Manasseh, who could not on his throne —when he sinned and stouted it out against God —defend himself from the justice of God, yet in his dungeon and fetters, greatly humbling himself before the Lord, obtained his mercy.  So Ephraim, ‘when he spake trembling, he exalted himself in Israel; but when he offended in Baal, he died,’ Hosea 13:1.

           (2.) The second thing in sin to be deprecated is the defiling power of it.  He that desires not to be purged from the filth of sin, prays in vain to be eased of the guilt.  If we love the work of sin, we must like the wages also.  A false heart, could be willing to have his sin covered, but the sincere desires his nature to be cured and cleansed.  David begged a clean heart as well as a quiet conscience: ‘Blot out all mine iniqui­ties; create in me a clean heart, O God; and renew a right spirit within me,’ Ps. 51:9, 10.  He desires water to purify his heart, as well as blood to sprinkle and pa­cify his conscience.  Now, in framing thy requests as to this, observe these particulars.

Why we must pray in the spirit fervently 1/2

           Question.  But why must we pray in the spirit fervently?  Answer First.  We must pray in the spirit fervently, from  the command.  ‘Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might; and these words, which I command thee this day, shall be in thine heart,’ Deut. 6:5, 6; which imports the affectionate perfor­mance of every command and duty.  Sever the out­ward from the inward part of God’s worship, and he owns it not.  ‘Who hath required this at your hands?’ Isa. 1:12.  As if he had said, Did I ever command you to give a beast’s heart in sacrifice, and keep back your own?  Why dost thou pray at all?  Wilt thou say, Be­cause he commands it?  Then, why not fervently, which the command intends chiefly?  When you send for a book, would you be pleased with him that brings you only the cover?  And will God accept the skin for the sacrifice?  The external part of the duty is but as the cup.  Thy love, faith, and joy are the wine he de­sires to taste of.  Without these, thou givest him but an empty cup to drink in.  Now, what is this but to mock him?

           Answer Second.  We must pray in the spirit, to comport with the name of God.  The common de­scription of prayer is calling on the name of God. Now, as in prayer we call upon the name of God, so it must be with a worship suitable to his name, or else we pollute it and incur his wrath.  This is the chief meaning of the third commandment.  In the first, God provides that none besides himself, the only true God, be worshipped; in the second, that he, the true God, be not served with will‑worship, but his own institutions; and in the third, that he be not served vainly and slightily in his own worship.  There is no attribute in God but calls for this fervency in his worship.

1. He is a great and glorious God; and as such it becomes us to approach his presence with our affec­tions in the best array.  Are yawning prayers fit for a great God’s hearing? Darest thou speak to such a majesty before thou art well awake, and hast such a sacrifice prepared as he will accept?  ‘Cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen,’ Mal. 1:14.  See here, first, anything less than the best we have is a corrupt thing.  He will accept a little, if the best, but he abhors that thou shouldst save thy best for another.  Again he that offers not the best—the strength of his affections—is a deceiver; because he robs him of his due, and he is a great God.  It is fit the prince’s table should be served with the best that the market affords, and not the refuse.  When Jacob intended a present to the governor of the land, he bids his children ‘take of the best of the fruit of the land in your vessels.’  Lastly, the awful thoughts which God extorts from the very heathen by his mighty works, do reproach us who live in the bosom of the church, and despise his name by our heedless and heartless serving of him.

Five particulars to be observed in praying against guilt 2/3

   (c) Take heed thou prayest not with a reserva­tion.  Be sure thou renouncest what thou wouldst have God remit.  God will never remove the guilt so long as thou entertainest the sin.  What prince will pardon his treason that means to continue a traitor? It is desperate folly to desire God to forgive what thou intendest to commit.  Thou hadst as good speak out and ask leave to sin with impunity, for God knows the language of thy heart, and needs not thy tongue to be an interpreter. Some princes have misplaced their high favours to their heavy cost, as the emperor Leo Armenius, who pardoned that monster of ingratitude Michael Balbus, and was in the same night in which he was delivered out of prison murdered by him.  But the great God is subject to no mistake in his govern­ment.  Never got a hypocrite pardon in the disguise of a saint.  He will call thee by thy own name, though thou comest to him in the semblance of a penitent.  ‘Come in, thou wife of Jeroboam,’ said the prophet. Hypocrisy is too thin a veil to blind the eyes of the Al­mighty.  Thou mayest put thy own eyes out, so as not to see him; but thou canst never blind his eyes that he should not see thee.  And as long as God loves himself, he must needs hate the hypocrite; and if he hates him, surely he will not pardon him.  The par­doned soul and the sincere are all one.  ‘Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile,’ Ps. 32:2.

           (d) Make Christ thy plea.  Pardon of sin is a fa­vour not known in the first covenant.  Do, and live; sin, and die, were all its contents.  No room left for an after-game by that law.  The gospel covenant is our tabula post naufragium—the only plank by which we may recover the shore after our miserable wreck. This covenant is founded in Christ, who, upon agreement with his Father, undertook to answer the demands of the law, and happily performed what he undertook; upon which the gospel is preached, and pardon prom­ised to all that repent and believe on him.  ‘Him hath God exalted with his right hand to be a Prince and a Saviour,’ Acts 5:31.  Him hath God ‘set forth to be a propitiation through faith in his blood,’ Rom. 3:25.  As therefore, when Christ intercedes for poor sinners, he carries his blood with him and presents it to God, for the price of that forgiveness he desires for them; so thou mayest bring the same blood in the hand of thy faith when thou prayest for the pardon of thy sins, for ‘without shedding of blood is no remission,’ Heb. 9:22. This is the more to be heeded, because many, out of ignorance, and some from a corrupt principle, apply themselves to their prayers to the absolute goodness and mercy of God for pardon.  Ask them why they hope to be forgiven, and they will tell you, ‘God is good, and they hope he will be merciful to them, see­ing his nature is so gracious.’  But, alas! they forget he is just as well as merciful, and mercy will not act but with the consent of his justice.  Now the only salve for the justice of God is the satisfaction of Christ.  ‘Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteous­ness;...that he might be just, and the justifier of him which believeth in Jesus,’ Rom. 3:25, 26.  So that, to de­sire God to forgive thee thy sin without the interven­ing of Christ’s satisfaction, is to desire God to be un­just, and pardon thee with the loss of his own honour; and how welcome thou art like to be that comest to him on such an errand, is easy to think.

           (e)  Lastly, take no denial in this thy request, but, pray for it with unwearied importunity.  It is a mercy thou canst not want; it is more necessary than thy very being.  Better never to be than ever be unpar­doned.  Think but a little on thy dismal condition while guilt is not taken off and thy pardon not obtained, and it is impossible that thou shouldst e a cold faint suitor for this mercy of mercies.  Know, then, while unpardoned thou art God’s prisoner.  All the plagues written in the law cleave as close to thee as thy girdle to thy loins.  Every moment thou mayest fear they should take hold upon thee as thou walkest in thy house, sittest at thy table, or liest on thy bed. Where canst thou be safe who hast God {for} thine enemy?  Can the bread resist him that eats it? or the tree withstand the axe of the feller? truly no more canst thou the wrath of an avenging God.  Is it not he that holds the stoutest devils in chains?—he who can kindle a fire in thy own bones and bosom, and make thee consume like lime with the inward burning of thy self‑tormenting thoughts?  Is he not a righteous God, whose justice binds him, in the distributions of justice, to be exact according to the sinner’s demerit? Is he not the everlasting God?—not a sorry creature, who may threaten thee to‑day, and be dead himself to‑morrow; but eternity itself, who ever lives to take vengeance on sinners, out of whose hands thou canst not escape by dying?

          

Five particulars to be observed in praying against guilt 1/3

           (a) Pray with a deep sense and sorrow for thy sins.  The worse nonsense in prayer is of the heart, when that hath no sense of the sin [the person praying] deprecates, or of the mercy he desires.  Nothing more hardens the heart of God against our prayer, than the hardness of our heart in prayer; and, on the contrary, no such way to melt God into pity as for our own hearts to dissolve into sorrow.  He that would have us ‘give wine unto those that be of heavy hearts,’ Prov. 31:6, saves this vessel—the promise, I mean, of pardoning mercy, which holds the sweetest wine in God’s cellar—‘to revive the heart of the contrite ones,’ Isa. 57:15.  A tear in the eye for sin adorns the creature more than a jewel in his ear, and his prayer more than all the embroidery of expres­sions in it can do.  While the publican smote his own breast, he got into God's bosom, and carried a pardon home with him.  Will Christ drop his blood to pro­cure thy pardon who canst shed no tears for thy sin? The truth is, here lies the difficulty of the work—not how to move God, but how to get the sinner's own heart melted.  It is harder to get sin felt by the crea­ture, than the burden, when felt, removed by the hand of a forgiving God.  Never was tender-hearted chirurgeon more willing to take up the vein and bind up the wound of his fainting patient, when he hath bled enough, than God is, by his pardoning mercy, to ease the troubled spirit of a mourning penitent.  It is one rule he gives his servants in their practice upon their spiritual patients, to beware of making too great an evacuation in the souls of poor sinners by exces­sive humiliation, lest thereby the spirits of their faith be too much weakened: ‘Sufficient to such a man is this punishment,’ &c.  ‘So that...ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow,’ II Cor. 2:6, 7.

           (b) Justify and clear God in all the expressions of his displeasure for thy sins.  Thou dost perhaps carry the marks of his anger on thy flesh in some outward judgement; or, which is worse, the terrors of the Lord have taken hold of thy soul, and like poisoned arrows lie burning in thy conscience, where they stick.  Acknowledge him just, and all this that has come upon thee ‘less than thy iniquities deserve,’ Ezra 9:13. The way to escape the fatal stroke of his axe is to kiss the block. Clear his justice, and fear not but his mercy will save thy life. Thou hast a promise on thy side: ‘If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: then will I remember my covenant,’ Lev. 26:41, 42.  David took this course and sped, ‘For I acknowledge my transgressions,’ Ps. 51:3.  And why is he so willing to spread his sins in his confession before the Lord?  See ver. 4: ‘That thou mightest be justified when thou speakest, and be clear when thou judgest.’  He would have all the world know that God did him no wrong in the judgments that came upon him; he takes all the blame upon himself.

        

All prayer’ viewed as to DIVERSITY IN MATTER —Second kind of petitionary prayer —the deprecatory.

 

           Second. Deprecatory prayer.  The second branch in the petitionary part of prayer is deprecation, wherein we desire of God, in the name of Christ, the removal of some evil felt or feared, inflicted or threatened.  So that evil is the object of deprecation.  Here I shall briefly point at the evils to be dep­recated, and how we are to frame our requests to God in dep­recating of them.  All evil is comprehended in these two:—1. Sin.  2. Suffering.

First object of deprecatory prayer.

1. Object. Sin.  This indeed is the evil of evils, against which chiefly we are to let fly the arrows of our prayers.  This is the only thing that is intrinsically evil in its own nature.  Suffering is rather evil to us than in itself, and our sufferings have both their being and malignity from the evil of our sins.  Had there been no sin, there had been no suffering.  Where that ceaseth, this is not to be found.  No sorrow in heaven, because no sin.  These, like twins, live and die together.  ‘If thou doest not well, sin lieth at the door;’ that is, if thou doest the evil of sin, prepare to meet with the evil of suffering.  Now in sin two things [are] to be deprecated: (1.) Guilt, and (2.) Filth—the defiling power of sin.

           (1.) Guilt.  This is the proper effect and conse­quent of every sin.  Whenever any sin is committed there is guilt contracted, whereby the creature be­comes obnoxious to the wrath of God; and this guilt wears not off by length of time, but continues bound upon the sinner till God by an act of pardoning mercy absolves him.  So that, though the act of sin be tran­sient, and passeth away as soon as the fact is commit­ted, yet the creature is in the bond of his iniquity, held with this chain of guilt as a prisoner to divine justice, till he by faith and repentance sues out his pardon; even as a felon who, may be, is not presently after the fact taken and brought into judgment, yet abides a debtor to the law, wherever he is, till he can obtain his pardon.  Now need I speak anything to set out the dismal and deplored condition  of a soul un­der guilt, thereby to provoke you to pray for the re­moval of it?  There is no mountain so heavy as the guilt of the least sin is to an awakened conscience. Better thy house were haunted with devils than thy soul with guilt.  If thy conscience tells thee thou art ‘in the bond of iniquity,’ thou canst not be ‘in the gall of bitterness,’ they are joined together, Acts 8:23.  Guilt is a burden which the sinner can neither stand under nor throw off.  One compares him to a beast stung with a gadfly—fain would he run from his pain, but still he finds it in him.  This lies throbbing in his soul like a thorn in the flesh, and will not let him rest by day or sleep by night; he turns himself on his bed as Regulius in his barrel stuck with nails—not an easy plat that he can find in it.  This makes him afraid of every disease that comes to town, pox or plague, lest it should arrest him and bring him by death to judg­ment.  His guilt makes him think that every bush a man, and every man a messenger of divine vengeance to slay him.  The ‘mark’ that God set upon guilty Cain, Gen. 4:15,  is by many interpreters conceived to be a trembling heart, made visible by a ghastly coun­tenance and discomposed carriage of his outward man; and that passage, ver. 12, ‘A fugitive and a vagabond shalt thou be in the earth,’ the Septuagint read thus, FJX<T< 6" JDXµT< §F® ¦B J­H (­H —thou shalt be sighing and trembling in the earth. No convulsion fit so distorts the body as sin doth the soul.—Now in this prayer against guilt, and for pardon, observe these particulars.