(4.) The last and principal one for this purpose, is that which lieth in the test, the first main reason which now fitly proflers itself, the universality of the grant, which is as a common, every commoner having interest therein, some more, and some less, yet all have interest less or more. As princes have masters of requests, who as grand officers have access unto them at all times, and are familiars, yet every man may deliver a petition to the king. Abraham we know was a holy man, and the friend of God ; others there be inferior. Saint James wills those who are sick to send for the elders of the church, that they may pray over them, &c., James v. 14. Thus though all be not officers, yet all men have an universality of the grant : ' Every one that asketh, receiveth.'
Some may here object, What is that to me ? I am not in the covenant. I answer, If thou be an outlaw, get thee in as soon as thou canst ; but if thou art such an one that art not outlawed, then thou hast a title in the common, do as thou canst in carrying thyself as a commoner. Let us remember in the common cause we have need to be ready with our help, as we would be glad of help in the like case. In this let us ask ourselves. What have we done for others with our prayers? What for the church at home and abroad ? It shall lie heavy upon us if we shall omit to help them now with our prayers at their need. In the city, when men have entered freemen, they use to pay scot and lot {h) ; so in Christianity, if we be entered as freemen, where is our scot and lot ? Where are our prayers ofi"ered up for king, our country, for religion, against masses, the sins of the time, the judgments threatened, and the like ?
Here some may object, and say, Alas ! I am a poor servant, I cannot pray, let others pray that can ; I am a poor ignorant man, with such like.
I answer. What if thou be ! Thou art a citizen in Christianity ; thou must pay scot and lot. How do men strive with their landlords for their commons ? They will raise a mutiny, do anything, keep somewhat on it for possession's sake, rather than lose it, if it were but to keep one poor cow upon it. So, whatever thou be, maintain thy title in this common, do somewhat for it.
The last argument is taken from the lesser to the greater, from fathers on earth, declaring that if so much mercy, pity, afiection, may be, and is in them to their children, how much more pity, love, mercy, and the like
250 THE KNOT OF PRAYKR LOOSED.
may we expect from our heavenly Father. I will go over but a few of these things, and so make an end, wherein I will not dispute all things, how fathers do and should do to their children, but limit myself within the compass of two examples only.
1. Of a good father to an ill son.
2. Of a good father to a good son.
1. That of 2 Sam. xviii. 33 shall be the first, where when Absalom had rebelled against his father, cast him out of the kingdom, abused his con- cubines, and was in pursuit of him for his life, yet when that battle was lost, wherein his son died, and the victory now on his side, how doth the king mourn, as though all had been lost ! and though he was a magnani- mous king, yet this made way to his passion, so that he went up and down weeping and crying, * 0 Absalom, my son, my son Absalom, would God I had died for thee, 0 Absalom, my son ! ' Oh the love of a father to his son !
2. The second is that of Jacob, who when he had thought Joseph had been dead, it is said he rent his clothes, put on sackcloth, mourned for his death many daj^s, which sorrow was so great, that when all his sons and daughters rose up to comfort him, he refused to be comforted, but said, ' I will go down into the grave unto my son mourning,' Gen. xxxvii. 35. So Gen. xliv. 30, when Benjamin was like to have been stayed prisoner by Joseph behind the rest, with what earnest affection doth Judah plead for his enlargement many ways ! amongst which this was the chief, that Jacob's life was bound up in the life of his children.
Now, it is to considered, that though fathers be thus good, yet some may fail ; but the thing is, they know how to be good, and are so ordinarily, unless it be when some, like monsters, prove unnatural in distemper of temptation, necessity, or some other sinister way. This dear affection the Lord excellently shews us, Isa. xlix. 15, * Can a woman forget her sucking child, that she should not have compassion on the son of her womb ? yea, they may forget, but I will never forget thee.' A father may prove un- natural to a son in a fit of temptation and distemperature, as Saul, who threw a javelin at his son Jonathan ; sometimes necessity will cause unnaturalness, as 2 Kings vi. 28, in those women who consented to seethe their sons, one of them complaining to the king that she had done so, but the other would not. A miserable complaint, and most woeful misery, to hear of a woman who had buried her son in her own bowels. But this is rare and not usual. So a father may forget himself, and pass all affection in jealousy, as that Turk who made one strangle his own son out of a conceit he was too well beloved of his subjects. Thus with many the ^like occasions, parents may become churlish and unnatural to their children ; but still this stands firm, they know at least how to be kind unto them. Our Lord would have us learn from hence, that he can do much more, and far surpasseth them all in whatsoever kindness can or may be in them.