Lectures Upon Psalm 51

Lecture IX. On the Title of Psalm 51. December 21. 1625.

FOlloweth the use of instruction, that concerneth us that are ministers, and Preachers of the Gospel. For seeing that if we would do good by our ministry, we must apply our Doctrine to our hearers, and boldly, and plainly, reprove their sins; and that this is a chief work, and duty of our ministry; we learn that five properties had need be in him that would perform the work of the ministry faithfully.

First, He had need know his people well. The minister had need not only [ 1] to be resident, and to dwell among his people, but also to use his best endeavor to know them well. This is God's ordinance, that every congregation should have a Pastor of their own, that may live among them, 1. P • t. 5.1, 2 The Elders which are among you, I exhort, feed the flock that is among you. The Lord wheresoever he plants a vineyard, builds a watch-tower, for the keeper of it in the midst of it, Esa. 5.2. In this point, our Savior makes himself a pattern, and samplar to all good pastors, John 10.14. I am the good shepherd, and know my sheep, and am known of mine. And so doth Paul, when he saith, he taught them not only publicly, but from house to house, Acts 20.20. and in the care he had to know the state of the Philippians, Phil. 2.19. Phil. 2.19. I trust in the Lord Jesus, to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. And of the Thessalonians. 1. Thes. 3.5. For this cause, when I could no longer forbear, I sent to know your faith. This then (the estate of his flock) is one of the books the minister must study, if he would preach well, for certainly, such will be best able to apply the Word well. Tychicus was sent to the Colossians, that he might know their estate, and comfort [ 2] them, Col. 4.8. He could not rightly apply the Word to their comfort (no more could he do to the exhorting or reproving of them) till he knew their estate.

Secondly, he had need be himself of an unblameable life, a godly man, 1. Tim. 3.2. A Bishop must be blameless. Take heed to yourselves (saith Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can feelingly and conscionably reprove sin in others, that doth not fear and hate sin in himself, Matth. 7.5. Hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly, how to cast out the mote out of thy brothers eye. 2. If he could reprove sin well, yet till he have by his conversation, gained authority in the hearts of the people, his reproofs will do little good. Tit. 2.15. These things speak▪ and exhort, and rebuke, with all authority; let no man despise thee. They will despise him, and his reproofs, that takes upon him to control and rebuke them, before he hath gained authority in their hearts. Reproof prevails not, nor is wont to be well taken, but from the mouth of a righteous man, Psal. 141.5. Let the righteous smite me, and it shall be a kindness, let him reprove me, it shall be an excellent oil.

Thirdly, He had need be a wise man. Therefore it is said, 1. Cor. 2. • . [ 3] that God hath given to the Pastor, whose chief office is to apply the Word, the word of wisdom, as to the Doctor, whose office is to interpret the Word, and to teach doctrine, the word of knowledge. So when the Prophet Micah would show how God by his spirit had enabled him to reprove sin, he saith Micah 3.8. He was by the spirit of the Lord, full of judgment, to declare unto Jacob his transgression, and unto Israel his sin. He had need of judgment and discretion, that should do this well. So he that should give the Lord's hou • hold their portion of meat in due season, must not only be a faithful, but also a wise steward, Luke. 12.42. great wisdom is required to do this well; specially to reprove sin, so as it ought to be reproved. A reproof wisely given, is of great force, and likely to prevail, Eccle. 7.5. It is better to hear the rebuke of the wise, then the song of fools, Prov. 25.12. As an ear-ring of gold, and as ornament of fine gold, so is a wise reprover upon an obedient ear. As if he had said, It is a greater grace and ornament to a man, to have an obedient care, to receive reproof, then any care-ring or jewel in the world can be; but what reproof? Surely, such as is given by a wise reproover. The best ear that is, will hardly receive a reproof that is foolishly, and undiscreetly given. Now this wisdom, and discretion that is required in him that should reprove sin, consisteth in four things specially.

First, He must not be apt to note and reprove everything that he seeth to be [ 1] amiss in his people, but forbear and pass by some smaller offenses. Pro. 19.11. The discretion of a man deferreth his anger: and it is his glory to pass over a transgression. And 20.3. It is an honor for a man to cease from strife, but every fault will be meddling. When Thomas out of his infidelity, and discontentment had said, John 11.16, Come let us go, and die with him our Savior did not reprove him, nor seem so much as to have heard and observed his speech.

Secondly, He must be able substantially to prove that to be a sin which he [ 2] doth reprove, and to convince the judgment and conscience of the offender therein So the Apostle requireth Timothy, 2. Tim. 4.2. to reprove, rebuke, exhort, with all long suffering and doctrine. And saith Tit. 1.9. that the minister must be able by sound doctrine, both to exhort, and convince the gain-sayers. Better were it a great deal, that we would hold our peace, then cry out zealously against such things as we cannot by sound doctrine, and proofs out of God's word convince, and prove to be sins. To such reprovers it may be said, as Job said to his friends that reproved him for his hypocrisy, Job 6.25. How forcible are right words? but what doth your arguing reprove?

Thirdly, He must have due respect to the persons whom he doth reprove. [ 3] 1. The sins of superiors and magistrates, though they may be reproved, yet not with that bitterness as other men's, nor without signification of reverence to their place and calling, neither is this to be accounted, either base fear, or unfaithfulnes. 1. Tim. 5.1. Rebuke not an Elder, but entreat him as a Father. The Prophets themselves when they were to reprove Kings, shown this wisdom. When Daniel was to interpret Nabuchadnezzars dream, and so to discover to him his fearful estate, see how dutiful respect he shown to his place and calling, Dan. 4. in three verses of that chapter, verse 19, 24, 27. And the Lord speaketh of it, as of a privilege particularly belonging to himself to reprove Kings bitterly, Job 34.18. Is it fit to say to a King, thou ar • wicked? and to Princes, ye are ungodly? 2. Obstinate sinners are more bitterly, and sharply to be reproved, then such as sin of ignorance, and infirmity, Jude. 22.23. Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. 3. In reproving such sins, as some of his hearers that fear God, and have tender hearts, may be guilty of, he must so temper his reproof, as they may not be discouraged, or wounded by it. This wisdom you shall see the Apostle used, 1. Cor. 6.9.11. When he had said, neither fornicators, nor adulterers, nor thieves, nor railers, nor drunkards, nor revilers, nor extortioners shall ever go to heaven, he addeth by way of a prevention, verse. 11. and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. The like you shall see, Heb. 6.9. Beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

[ 4] The fourth point wherein the minister in reproving sin, must show his wisdom, is in discerning rightly when, and where to reprove sin, and when to forbear the reproving of it. It is not only a note of a time-server, of a timorous, and unfaithful minister, to forbear the reproving, and inveighing against some corruptions that are either in the Church, or Common-wealth even when his text gives him just occasion to do it. It is sometimes his wisdom to do it, when, 1. there is either danger of doing more hurt, and dishonor to God by speaking against them, then by holding his peace; or, 2. whe • he can see no hope of prevailing, or doing good by his reproof. For the first of these respects, we have the example of our blessed Savior, who did oft forbear the publishing of certain truths, even because he would not give advantage thereby to the malicious adversaries, to raise persecution against him. How oft doth he charge them, upon whom he had wrought his miracles, not to speak of it to any man, and one cause was this, because he knew it would incr • ase the rage of his enemies, and so interrupt the liberty of his ministry; this is plai • e, 〈◊〉 . 1.44, 45. How wary and careful was he always, both in the manner of his preaching by parables, and in his answers he gave to their questions 〈◊〉 the adversary from taking advantage at anything that he said? And we are expressly forbidden to give the holy things of God to such dogs, as will be ready to turn again upon us, and read and bite us for our labor, Mat. 9.6. When the times are so evil as they will not bear such matters to be touched, the prudent servants of God will keep silence, or so deliver the truth as God's people may be edified, and not advantage given to the adversary. Amos. 5 13. Therefore the prudent shall keep silence in that time, for it is an evil time. And for the second respect, for which a faithful minister may forbear to reprove sin; that is, when he can see no hope of prevailing, or doing good by it; we have also the example of our blessed Savior to warrant it. He did utterly dislike the foolish ceremony, and custom the Jews had to parisie and wash themselves so oft, and yet at the marriage feast in Cana of Galilee, where he saw six great water-pots containing two or three sirkins a piece, set for that purpose, John 2.6. he found no fault with it. Why? He saw no hope that his speech in that place, and at that time would do any good. And for both these respects we have a notable example in Paul, who when he was in Ephesus, where Diana was worshipped, and many got great wealth by that Idolatry, yet was he never heard in his ministry to exclaim against Diana, nor against that Idolatry, as the town-clearke himself witnesseth, Acts 19.37. Why? had he no zeal against so shameful idolatry? yes certainly; no man more, as you may see Acts 17.16. His spirit was stirred in him, when he saw the City of Ath •• ns wholly given to idolatry. Why then was he so silent at Ephesus ▪ Surely, 1. he saw such an invective would have done no good, 2. that it would have presently abridged his liberty, and raised bitte • persecution against him And thus we have seen what wisdom a minister should use in reproving of sin. Even the badness of the times may warrant the ministers silence this way, Amos. 5.13.

Fourthly, The minister had need be a peaceable man, not given [ 4] to suits and contentions with his people. Certainly, it is not unlawful for a minister to require his due, and even to seek it by Law, if he cannot otherwise come by it, For, 1. he is bound to have a care of his family, and he were worse then an Infidel if he had not, 1. Tim. 5.8. 2 The Law, and the magistrates help for righting men in their wrongs, is God's ordinance, which a godly minister may lawfully seek unto; as is plain in Paul's example, who Acts 25 11. who appealed unto Caesar. But the minister of God, should not be a man given unto suits, and contentions with his people, he ought to shun it as much as in him lieth. All men should so do, Rom. 12.18. If it be possible as much as lieth in you, be peaceable with all men ; but specially a minister, 1. Tim. 3.3. he must be a patient man, and no brawler. When he reproveth the sins of the people, he shall never have hope to prevail, or do good, unless he can say with Paul. 2. Cor. 12.14. I seek not yours, but you ; and as he doth in another place, when he had sharply reproved them, Galat. 4.12. Brethren, I beseech you be as I am, for I am as ye are, ye have not injured me at all. As if he should have said, think not I am so vehement against you, because of any personal wrong ye have done unto me. Moses that was so fierce and hot in God's quarrel, as you may see Exod. 32 19, • 0, 29. was in his own quarrels and wrongs done to himself the meekest man in the world. Numb. 12.3.

Fifthly, and lastly. He had need to love his people well, and approve by his [ 5] whole carriage and conversation, that he loveth them; else will his reproof never do them good, Rom 15.14. I am persuaded ye are full of goodness, able to admonish one another ; nothing fits a man better to this duty, then goodness doth. No man will take a reproof well from him that he thinks loves him not▪ Prov. 27.6. Faithful are the wounds of a friend. Yea, even in reproving of sin, the minister that would do good, must be careful to express his love unto them. And therefore, 1. He must not reprove si • in rage, and distemper of passion. The good Surgeon when he is to cut off a member, is careful [ 1] to be at that time most free from passion. When Nehemiah had heard of the shameful extortion and oppression used by the rulers and rich men, he was very angry, but he would not reprove them in a sudden heat and passion, but paused and consulted with himself before he would do it, Nehe. 5.6, 7. And great reason is given for this, James 1.20. The wrath of man worketh not the righteousness of God.

Secondly, he must not reprove sin merrily, or in a flouting and girding [ 2] manner, as one that took a pride to show his wit in breaking jests upon the offender, but with grief and compassion. See Christ's example for this, Mar. 3.5. he was angry with them, but he was also grieved for the hardness of their hearts, and Paul who speaking 2. Cor. 12.21. of his coming to reprove the sins of that people, saith, that the seeing of them would humble him, and he should bewail their state. And Phil. 3.18. speaking of many among them, who were enemies to the cross of Christ, he saith he told it them weeping, he took no pleasure in it.

Thirdly, He must so reprove his people's sin, as (if it be possible) he may set no brand of reproach upon the persons of the offenders. Indeed this [ 3] cannot always be done, but so far as in him lieth, he must in reproving sin, show his love to the sinner, in tendering of his credit, and good name. Private faults must not by the manner of reproving of them, be made public and notorious▪ This care of the credit of him whom we are to reprove, is plainly enjoined us by our Savior, Matth. 18.15, 16. First, tell him his fault between thee and him alone, then take with thee but one or two more. We count it a singular commendation in a Surgeon, when he can cure a wound in a man's face, as he leaves no skar behind, indeed some wounds are so great as this cannot be helped, yet is the skill of the Surgeon greatly commended for this; so is it in a minister, when he can reprove the faults of any of his people, and effectually too, and yet set not a brand of ignominy, and reproach upon their persons.

Followeth the second use of this Doctrine, and that is for exhortation, that seeing the ministry that God hath sanctified to convert sinners, and whereby he hath been wont for to work most effectually, is such as applieth the Word particularly, such as boldly and plainly reproveth sin; and that the very life and power of preaching, consisteth in this. That therefore everyone of us would desire to enjoy such a ministry, as applieth the Word, and bringeth it home to our hearts, as pierceth and searcheth most, as with greatest plainness and power reproveth sin. I say not only you should strive to be able to bear it, and submit yourselves to it, to suffer the word of exhortation. Heb. 13.22. David a great King did so here. But I say we should desire it, as David also did, Psal. 141.5. Let the righteous smi • e me. For, 1. the best have need of it, David had as we see here. Till our sins be effectually discovered to us, we will never seek salvation seriously, and in good earnest. This was it that brought John's hearers to cry, Luke 3.10. What shall we do? as appeareth verse 9. Now also is the axe laid to the root of the trees; Every tree therefore that bringeth not forth good fruit, is bewen down and cast into the fire ; and this made those three thousand to cry to the Apostles Acts 2.37. What shall we do? 2. It is a blessed sign of grace, when we can desire to have our own special sins discovered, and beaten down, John 3.20, 21. He that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved; But he that doth truth (that is, sincere, and upright in heart) cometh to the light, that his deeds may be made manifest, that they are wrought in God.

The third, and last use of this Doctrine, is for reproof of the general sin and epedemicall disease of this age, that no man can now endure such a ministry as Nathan's was here to David. All men nowadays take upon them to limit, and gage God's ministers, saying unto them as they did Esa. 30.10. Prophesy not unto us right things, speak unto us smooth things. This age cannot bear a plain and powerful ministry, Amos 7.10. but as it is said Amos 5.10. they hate him that rebuketh in the gate, (the judge that censureth, and punisheth sin) and they abhor him that speaketh uprightly, the minister that faithfully delivereth the message of God unto them. Men can well endure to hear a point of controversy, or of general doctrine learnedly handled, yea to have sundry sins in a general manner eloquently inveighed against, but their own sins to be particularly, and powerfully reproved, that they cannot brook.

While our Savior preached the glad tidings of the Gospel, Luke 4 18, 19, 21. all the congregation of Nazareth applauded his doctrine, and admired the gracious words that proceeded out of his mouth, verse 22. but when he came to apply the Word unto themselves, verse 24.27. they were filled with wrath against him, thrust him out of the City, and would have cast him down head-long from the brow of the hill. verse 28, 29. And from this humor in the people (through God's just judgment) it is come to pass, that this kind of preaching is now grown much out of use; as if God had said in his wrath, as Hos. 4.4. Yet let no man strive or reprove another: for this people are as they that strive with the Priest. The reasons of it are, 1. Men love their sins as their right hand, or eye, Matth. 5.29. and therefore count him their enemy that would put them from them. Hast thou found me, O mine enemy? saith Ahab to Elijah, 1. Kings 21.20. And our Savior saith, John 3.20. Everyone that doth evil hateth the light. 2. Such kind of preaching awakeneth their conscience, and sets the worm thereof a gnawing of them, it tormenteth them, Revel. 11.10. and makes them cry out with a loud voice, (as he did that had the spirit of an unclean devil, Luke 4.33, 34.) saying, let us alone; what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? 3. God doth manifest his presence and mighty power in such a ministry, 1. Cor. 14.25. and the nature of sin is to make men afraid of God's presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fall down at Jesus knees, saying, Depart from me, for I am a sinful man ô Lord, Luke 5.8. And this made the whole multitude of the Country of the Gadarenes to beseech Christ to depart from them, Luke 8.35, • 7. For they were taken with great fear (saith the text) when they beheld his mighty power, in healing the man possessed with devils. Now to discover to these men their folly and madness, I wish they would seriously weigh and consider these four things.

First, that the minister in reproving some, doth no more then he hath authority [ 1] to do from God, yea then he hath commandment, and straight charge from the Lord to do. He takes never a whit too much upon him, when he reproveth sin, he hath a commission to do it, he may do it by authority. Tit. 2.15. these things speak, and exhort, and rebuke with all authority. It is a chief duty, and work of our ministry, if we do not this, we do nothing to the purpose; as is plain by that charge Paul gives. 2. Tim. 4.1, 2. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom; preach the word, be instant in season, and out of season, reprove, rebuke, exhort, with all long suffering, and doctrine. A minister that hath lost his gift in reproving sin, is like a Be that hath lost her sting, a drone, and good for nothing, Matth. 5.13. Ye are the salt of the earth; but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under feet of men. God hath enjoined us to do this upon pain of damnation, and saith, if we do it not, he will require your blood at our hands, Ezek. 3, 18 Alas, we are but messengers, servants, ambassadors, 2. Cor. 5.20. and what wise man will be angry with a servant, messenger, or embassadour, for doing that he is charged to do by his master, and dares not but do it?

Secondly, Consider that it is a dangerous sin, to hate or be offended with the [ 2] minister of God, for doing of his duty, 2. Chron 26.19. While Vzia was wrath with the Priests, the leprosy rose up in his fore-head.

Thirdly, It is a dangerous sign, God hath determined the destruction of a [ 3] man, and that he shall perish in his sin, when he cannot abide to have his sin plainly reproved, Prov. 15.10. He that hateth reproof shall die. 1. Sam. 2.25. Eli’s sons hearkened not to the words of their father, because the Lord would slay them.

Fourthly, That it is an extreme folly for men, to shun this kind of preaching, [ 4] because of the unquietnes, and terror it works in their conscience. For the terror and unquietness the Lord worketh in thee this way, is like the wound that is made by the Surgeon to cure and heal thy soul. Of this it may be said, as Eliphaz speaketh of the man, whom God in mercy humbleth by his corrections, Job 5.17.18. Happy is the man whom God correcteth, therefore despise not thou the chastening of the almighty; for he maketh sore, and bindeth up, he • woundeth, and his hands make whole. A divine power indeed is manifested, and felt in this kind of preaching, but it is the power of God unto salvation. Rom. 1.16 Yea, God's people may expect healing, and comfort by that very ministry (if they wait upon God in it) by which they find themselves to be much troubled and disquieted. For God hath been wont to make choice of that very hand to heal his people, by which he hath wounded them before. Nathan's ministry that was God's instrument to humble David, and cast him down, was also his instrument to comfort, and raise him up. For he did not only assure him upon his repentance that his sins were forgiven him, 2 Sam. 12.13. but brought him also from God another comfortable message, that Solomon's name (whom Bathsheba bare unto him) should be called Jedediah beloved of the Lord, 2 Sam. 12.25. So Isaiah’s ministry that was God's instrument to humble Hezekiah, Isaiah 38.1.3. was also his instrument to comfort him, verse 4, 5. So Peter that pricked, and wounded those three thousand, Acts 37. was also the man by whom God healed, and cured them, as you may see verse 38—41. Whereas by shunning to have thy heart troubled, by having thy sins discovered in the ministry of the Word, thou canst not avoid the sight of thy sins, and trouble of mind for them. For God will certainly one time or other sooner or latter discover thy sins unto thee, and trouble thy heart for them. Psal. 50.21. I will reprove thee, and set thy sins in order before thine eyes. And when God shall discover thy sins to thee and wound thy heart for them by another means, then the ministry of his Word, thou canst have no such assurance to have thy heart quieted again, as then mayest in those troubles that the Word worketh in thy mind; those wounds will not be such as the Surgeon maketh to cure thee, but such as a butcher or enemy maketh to kill, and destroy thee, so that in shunning this kind of Preaching, thou dost as the fish, that leapeth out of the hot pan, into the fire. But there are certain objections which men usually make against this kind of preaching, which I will briefly answer and so conclude this point.

First, it is objected that some preachers in their invectives against sin, will rail and give bitter, and opprobrious terms unto men; and a minister should be patient no railer no brauler, saith the Apostle, 1 Tim. 3.3. It becomes not a Minister to be so bitter in terms, as many of you are.

I answer that in reproving obstinate, and scandalous sinners, it is no way unlawful or unseemly for a Minister to be bitter, and sharp. For so was not only John the Baptist when he called the Pharisees, and Saddu • es a generation of vipers, Mat. 3.7. And Paul in speaking this to Elymas the sorcerer, Acts 13.10. O full of all subtlety, and mischief, thou child of the devil, thou enemy to all righteousness. But our blessed Savior himself; who though he was in his own quarrel so mild as the Apostle saith, 1 Pet. 2.23. when he was reviled, he reviled not again when he suffered, he threatened not ; yet in reproving obstinate sinners was most sharp, and bitter. He calleth the ruler of the Synagogue hypocrite to his face, Luk. 13.15. and speaketh thus to the Scribes, and Pharisees, Mat. 23.33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? So speaketh the Prophet, Esa. 1.10. Hear the Word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah.

Secondly, Oh but some of you in your heat when you are in reproving sin have a most unseemly fashion of crying out, and stemping, and beating of the Pulpit as if you were beside yourselves; whereas a Minister should be grave, and sober in his whole behavior, as the Apostle saith, 1 Tim. 3.2. specially in the pulpit.

I answer, 1. That though the power of the ministry consisteth not so much in the extension of the voice nor in the earnest manner of delivery, as in the doctrine it self and matter that is delivered. It is the law of the Lord it self that converteth the soul, Psal. 19.7. The Word of God it self is quick, and powerful, and sharper then any two edged sword, Heb. 4 12. And 2 it is but counterfeit, and ridiculous zeal when a preacher useth such great extension of voice, and heat in his gestures, when the matter that he dealeth enforceth him not to it, when he is as hot in his doctrine, as in his application in one point as in another, when those shows of heat come not from the abundance of his heart, but the lips are burning, and the heart naught (as Solomon speaketh, Pro. 26.23.) like a potsherd covered with silver dross. Yet is it a foul error to think it unlawful or unseemly for a Minister at any time to use this heat, and earnestness both in voice, and gesture▪ specially in reproving of sin. Nay it is needful, and profitable for God's people that their Ministers should express their zeal, and fervent affections that way. When his Spouse was a sleep Christ knocked, and bounced at the door of her heart, Cant. 5.2. In which respect we shall find God hath enjoined his Ministers to preach in this manner, Esa. 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins: and Ezek. 6.11. Smite with thy hand, and stamp with thy foot, and say alas for all the evil abominations of the house of Israel. And admit there be some indecency in it, yet know that matters of decency must always give place to edification; and to further the edification of God's people it well becomes God's servant even to forget himself, in a matter of decency. For this we have the example of our blessed Savior, not only in making a scourge, and whipping the buyers, and sellers out of the the temple, where the zeal of God's house did even eat him up, John. 2.15. but even in this very case of preaching, John. 7.37. In the last, and great day of the feast he stood up, and cried. And if this make us contemptible in the eyes of any, as David's dancing and leaping in a zealous joy before the Ark did him in the eyes of Michal, 2 Sam. 6.16. we must answer such as he did her, 2 Sam. 6.21, 22. It is unto the Lord that we do thus, and we will be yet more vile then thus, and will be base in our own sight, and God's people will esteem of us never the less for this, though such as Michal was do despise us in their hearts for it.

Thirdly, but such of you as are always chiding of us, and inveighing against us show plainly you bear no love to us, nor think well of us, but count us as reprobates, or as men profane, and void of all religion, and how can we love or esteem well of you that think no better of us? or how can we profit by your ministry when we are persuaded you love us not?

I answer, that men are greatly deceived in judging thus, Gal. 4.16. Am I therefore become your enemy, because I tell you the truth? Certainly there is no greater argument a Minister loves his people well then this, when he doth plainly reprove their sins. Levite. 19.17. Thou shalt not hate thy brother in thy heart, then shalt in any wise rebuke thy neighbor, and not suffer sin upon him. For 1. Though we do think ill of you, and are persuaded you are not yet in the state of grace, but profane, and void of religion (for how can we think otherwise of a great many) yet may we love you unfeignedly for all that, if we pity your case, and pray for you, and use the best means we can to win you to God. Our Savior did not think well of Jerusalem that killed the Prophets, and stoned them that were sent unto her, and yet he loved Jerusalem dearly, as appears by his pitying her case and weeping over her, Luk. 19.41. He did not think well of the Jews that crucified him, and judged them to be in a fearful state, and yet he loved them for all that, as appears by his praying for them, Luk. 23.34. Father, forgive them, for they know not what they do. The Thessalonians that might not keep company with them that would not obey the doctrine of the Apostles, declared by that, that they did not think well of them, yet so long as they did admonish them, and use means to bring them unto repentance, they did not count them as enemies, but loved them as brethren, 2 Thess. 3.14, 15. 2. We may not only love you well but also think well of you, and judge you to be in the state of grace as well as ourselves, and yet sharply reprove that that we see to be a miss in you. Our Savior loved dearly his elect Apostles, and thoughtful well of them, and oft pronounceth them to be in a blessed estate. Luk▪ 6.20. Blessed are ye poor, &c. and Mat. 13.16. Blessed are your eyes for ye see, &c. And of Peter, Mat. 16.17. Blessed art thou Simon Barjona. Yet did he reprove them often for that that was amiss in them, and that very sharply, and bitterly, Mat. 16.8. O ye of little faith ; and 17.17. O faithless, and perverse generation. And to Peter he saith, Mat. 16.23. Get thee behind me Satan, for thou art an offense unto me, for thou savorest not the things that be of God.

Fourthly, I grant this is true that you say, a Minister may love his people and think well of them too though he do reprove their sins. But then he should deal with them in private, if he knew ought to be amiss in them, but when he will cry out against them, and disgrace them publicly what love is there in that? Who can take that well?

I answer, 1. No faithful Minister dare publicly reprove or note or disgrace any person for any sin, that is private. For he knoweth he is bound by the commandment of Christ, Mat. 18.15. to tender the credit of the offenders; but if any man's sin be publicly notorious, and scandalous he must not take it ill to be reproved publicly; he must not from this argue that the Minister loves him not. You doubt not (I dare say) but Paul loved Peter well at all times, yet when he saw that he sinned scandalously, and by his example drew Barnabas, and others to dissemble he reproved Peter (not secretly but) before them all, Gal. 2.14. And we have a plain commandment for this, 1 Tim. 5.20. Them that sin (he means openly, and with scandal) rebuke before all, that others also may fear. 2. To have any sin that thou art given unto to be sharply, and publicly reproved (so that thy person be not noted, nor the fault that was private before made public, and notorious by the manner of reproving it in the public ministry) is no wrong or disgrace to thee at all. Yea if we knew all the sins that any of you are given unto, and did in every Sermon that we make, meet with them, and sharply reprove them, this were a great argument of our love to you, and care of your souls and would be a great benefit unto you. Or else David was deceived when he prayed, Psal. 141.5. Let the righteous smite me, for that is a benefit : and Solomon when he said Pro. 6.23. Reproofes of instruction, are the way of life. 3. O that men were so willing as they pretend to be admonished privately. Alas few are so, most men will be ready as those dogs that our Savior speaks of, Mat. 7.6. to turn again, and bite, and rent them that shall offer to perform this office of love unto them. But if you were so willing as you pretend, yet is it not always fit that we should in private admonish or charge you with the faults we hear and suspect to be in you; because in personal reproofs, we must be able to convince you not only that it is a sin, we hear to be in you, but also that you are guilty of it. In personal reproof of sin we must have better proofs then hear-say, and strive to be like unto Christ our Master of whom it is said, Esa. 11.3. He shall not reprove, after the hearing of his ears.

Fifthly, admit all this be so; yet many of you that are Ministers blemish yourselves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers, and pickethankes, and then to broach in the pulpit whatsoever you hear. So that we can do nothing in our houses but we shall be sure to hear of it in the pulpit; and who can take this well? These tale-bearers are the odiousest people in the world (say they) and the only make-bates between the Minister and his flock; as Solomon saith, Pro. 26.20. Where there is no tale-bearer the strife ceaseth.

I answer, First, it were surely a great fault in the Minister if he should believe, or if he should reprove you upon every light hearsay. He that would go to heaven must not take up (or receive easily) a reproach against his neighbor, Psal. 15.3.

Secondly, this hath been of old falsely laid to the charge of God's servants; as it was to Jeremiah's, Ier. 43.3. Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death.

Thirdly, it may fall out that we in our ministry may meet with such faults of yours particularly as we never heard you were guilty of, nor ever suspected you of; this hath oft fallen out; and when you find it to be so, you must therein acknowledge the divine, and searching power of God's Word, and not imagine that some tale-bearer hath been with us, Heb. 4.12. the Word is said to be a discerner (a discoverer, and a judge) of the thoughts, and intents of the heart. And the unlearned man, and unbeliever that came to hear the Prophet, finds himself reproved for such faults, and such secrets of his met with all in their ministry, as he knew well the Prophets themselves could never know, none but the Lord could be acquainted with, 1 Cor. 14.24, 25.

Fourthly, it is not always unlawful to reprove your sins even upon hearsay. So did Eli, 1 Sam▪ 2.23. Why do you such things for I hear of your evil dealings. And Paul, 1 Cor. 11.18. I hear there be divisions among you, and I partly believe it. It is like some wicked men would be apt enough to say then, to Eli and Paul what tale-bearer what pickthanke hath been with you? Do you know or see any such matter in us yourselves? Yet do they reprove them, even upon that they had heard of them.

Fifthly, we may lawfully reprove in our ministry the faults we hear to be in you though we be not certain of it, nay though we hope better of you. Because the reproof may do good to others that be guilty of them, and to yourselves also though you be not guilty, to make you the more fearful to fall into them. So the Apostle speaks of the sin against the Holy Ghost, and of universal Apostasy to the Hebrews though he were fully persuaded they were not guilty of that sin, as he saith, Heb. 6.9. We are persuaded better things of you, and things that accompany salvation. Nay it were a benefit to you, if we were so fully, and particularly acquainted with all your ways that in every Sermon we might meet particularly with your errors, sins, weaknesses, and temptations. We could in nothing show our love to you more then in this. When Christ spake in the greatest assemblies he was wont to aim in his doctrine, chiefly at them whom he loved best, Luk. 12.1.

Lecture X. on Psalm LI. 1, 2. December XXVII. MDCXXV.

T HE last day we finished the Title of this Psalm, it followeth now that we proceed to the Psalm it self. Now the matter, and substance of the Psalm is a prayer of David. 1. For himself to the end of the 17. verse. 2. For the Church (the good estate whereof he had greatly hazarded and endangered by his sin) in the two last verses.

The prayer he makes for himself consisteth of two petitions: whereof the 1 concerns his justification consisting in the forgiveness of his sins, and the imputation of Christ's righteousness unto him; and the 2 his sanctification consisting in the mortifying of his corruption, and the renewing of his heart by the spirit of God; both which are amplified by certain arguments, whereby he doth confirm his faith in both these petitions.

These two verses which contain the sum, and effect of his first petition have two principal things to be observed in them. 1. The ground of his faith, and hope, in this his request, what gave him hope to obtain the pardon of his sin? Surely the knowledge he had of the mercy of God, he pleads nothing but mercy, Have mercy upon me O God. Why but what ground of hope could he have that ever God would have mercy, upon such a wretch as he was, that had sinned in so heinous, and odious a manner, and had hardened his heart so long in his sin? Surely none other but the knowledge he had of the Lord's gracious disposition. 1. Of his loving kindness, whereby he was apt to show mercy to his people, of his own free grace without all respect to any desert that may be in them. 2. Of the tenderness of his mercies, and those bowels of compassion that are in him whereby he is apt to be affected, and grieved with the misery of his people, and moved even thereby without any other respect to show mercy to them. 3. Of the multitude, and infiniteness of God's mercies whereby he is apt to pardon the sins of his people, though they be never so many though he hath forgiven them never so oft already. The knowledge (I say) that David had of these three things in the Lord's gracious disposition, gave him hope to find mercy with God, for the pardon of his sin, though it were so great, and heinous. Have mercy upon me O God according to thy loving kindness; according unto the multitude of thy tender mercies. The second thing to be observed in these two verses, is the vehement, and earnest manner of propounding, and expressing this his request to God, for the pardon of his sins, which appeareth. 1. In the aggravating of his sins. 1. He was guilty of offenses of all sorts and kinds, transgressions, iniquities, and sins. 2. His sins were debts written, and recorded in God's debt-book, and such things as made him filthy, and loathsome in God's eyes, and his own; so as he was utterly undone, if God shown not mercy on him. 2. By iterating his request so often, blot out, wash me, cleanse me. 3. By the extent, and measure of this mercy he craved; Wash me thoroughly, or multiply thy washings, and rinsings, and scourings of me. As if he had said▪ I am so filthy that once washing, a little washing, will not serve to cleanse me.

Now the words being thus opened we have this first to observe in them; that David being now in extreme anguish of soul, his sins were ever before him, verse 3. sleeping, and waking, wheresoever he was, whatsoever he was doing, he could never look of them: he had lost the joy of God's salvation, verse 12. all comfort in assurance of God's favor; he was so tormented inwardly as a man that hath all his bones broken, verse 8. yet doth not be despair nor seek help any other way, but flieth to God by prayer, and seeketh comfort that way, which teacheth us,

That God's people when they are in any distress, must fly to God by prayer and seek comfort that way. For so did David here, and so have God's people always done in the like case. Thus did David at another time, Psal. 120.1. in my distress I cried unto the Lord. And Psal. 107 6. They cried unto the Lord in their trouble.

Three cases there be wherein God's people, have been most distressed.

First, when some outward affliction hath been upon them in extremity, or [ 1] the sear of it, specially such as hath risen from the malice, and fury of their enemies; which is of all outward afflictions the most grievous, worse then famine, worse then pestilence, as you may see in David's choice, 2. Sam. 24.13, 14.

Secondly, when they have been troubled with some strong and violent temptation [ 2] either unto blasphemy, or some other foul sin; this hath perplexed, and distressed them more then any outward affliction could do. Even the motions to sin that have risen from their own nature have done so, as we may see in the complaint of Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Much more when God hath sent Satan to stand at their right hand as Psal. 109.6. that was a thorn in Paul's flesh, 2 Cor. 12.7. For he is an enemy to be feared much more then any mortal man; as we may see by that comparison Paul maketh, Ephes. 6.12. We wrestle not against flesh, and blood, but against principalities, against powers, against the rulers of the darkness of this world, &c.

Thirdly, when their consciences have been wounded with the sense of God's [ 3] anger and wrath. For that above all other things hath perplexed them most, and put them to greatest anguish, Pro. 18.14. The spirit of a man will sustain his infirmity, but a wounded spirit who can bear?

Now in all these cases God's people have sought, and found comfort by flying to God, and seeking to him by prayer.

[ 1] For the first we have the example of Jehoshaphat, and the people of Judah, 2 Chron. 20.3. Jehoshaphat feared, and set himself to seek the Lord, and cries thus to God, verse 12. We have no might to stand against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. This course took David when he had many enemies in the Court of Saul, that by informing the King against him, did seek his life, Psal. 109.4. For my love they are mine adversaries, but I give myself unto prayer. Thus Job fought comfort, Job. 16.20. My friends scorn me, but mine eye poureth out tears unto God. And so did Ann:, 1. Sam, 1.10. She was in bitterness of soul, and prayed unto the Lord▪ and wept sore.

[ 2] For the second case of distress, we have the example of Paul, who when the messenger of Satan was sent to buffet him. 2. Cor. 12.7. ran to God by prayer for help and comfort, as he saith ver. 8. For this thing I besought the Lord thrice, that it might depart from me.

[ 3] And for the third case, we have David's example here, and Psal. 18.5, 6. The sorrows of hell compassed me about, the snares of death prevented me. In my distress I called upon the Lord, and cried unto my God. Yea, we have for this a greater example then David, even our blessed Savior's, who, when he was in far greater anguish of soul, then ever all the men of the World were in, through the apprehension and sense of God's curse, and fierce anger due to the sins of all the elect, he sought and found comfort this way, Heb. 5.7. He offered up prayers, and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that that he feared.

The grounds of this Doctrine, and the reasons why God's people in all their distresses, have been wont to fly to God by prayer, and to seek comfort this way, are principally four.

First, They knew that in every distress they were in, of what kind soever, God had a chief hand. It is so. 1. In all outward afflictions. Esa. 45.7. I form the light, and create darkness, I make peace, and create evil, I the Lord do all these things. 2. In all Satan's temptations, he could not disquiet us with any of them, if the Lord sent him not, and appointed him not to do it. Paul saith, the messenger of Satan that buffeted him, was given unto him, 2. Cor. 12.7. 3. In the affliction and wound of conscience, it is God that makes that wound, as Job speaketh, Job 23.16. God maketh my heart soft, and the almighty troubleth me. And they that know this, must needs hold it the wisest course in all their distresses, to seek unto him for help and comfort. For who can take of his hand? Who can cure the wounds that he hath made? Who can yield us any help and comfort, while he remains angry with us? Deut 32.39. I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand. Therefore all God's people should resolve in their distresses, as Hosea 6.1. Come, let us return unto the Lord (and fly to him) for he hath torn, and he will heal us, he hath smitten, and he will bind us up.

Secondly. They knew the Lord was able to yield them help and comfort, in all their distresses, seemed their case never so desperate, Psal. 68.20. He that is our God, is the God of our salvation, and unto God the Lord belong the issues from death. For he is able (as the Apostle saith, Ephes. 3.20.) to do exceeding abundantly, above all that we are able either to ask or think. This reason is given, why our Savior when he was in his agony, and his soul was heavy unto death, did fly unto God, and cry so unto him Hebr. 5, 7. He knew he was able to deliver him from death.

Thirdly. They knew the Lord himself had prescribed this course unto them, if they would have comfort in any of their distresses, to fly to him by prayer. This is a help and remedy of God's own prescribing, James 5.13. If any man be afflicted ( 〈◊〉 what kind soever) let him pray. Luke 2 • .40. Pray that ye enter not unto temptation.

Fourthly and lastly, They knew that the Lord was ready to be found this way. He is ready to be found at all times by the prayers of his people, Psalm • 47.18 The Lord is nigh unto all them that all upon him, to all that call upon him in truth. Matth. 7 8. Everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. But he is never so ready to be found of them in prayer, as then, when they are in greatest distress, Psal. 46.1. God is our refuge and strength, a very present help in trouble. yet he hath promised Psal. 50.15. Call upon me in the day of trouble (any trouble whatsoever) and I will deliver thee, and thou shalt glorify me. And no marvel, for 1. the Lord bears to his people, the affection of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that fear him. And what father is there that showeth not most love to his child, and readiness to help him when he is in greatest misery? 2. God's people are then most humbled, and think most basely of themselves, and that is a great furtherance to the success of their prayers, 1. P • t. 5.5. God resisteth the proud, and giveth grace to the humble, 2. Chron. 7.14. If my people shall humble themselves and pray— then will I hear from heaven. 3. Then God's people use to pray heartily, and fervently, 2. Sam. 22.7. In my distress I called upon the Lord, and cried unto my God, and he did hear my voice. So saith Anna of her prayer. 1 Sam. 1.15. I am a woman of a sorrowful spirit, and have poured out my soul before the Lord. And this God greatly delighteth in. I am. 5.16. The effectual fervent prayer of a righteous man availeth much. And this readiness they knew to be in the Lord, to hear their prayer at such a time specially hath been the chief thing that hath encouraged them to seek to him in their distress, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. and 86.7. In the day of my trouble will I call upon thee, for thou wilt answer me.

This Doctrine concerneth everyone of us, for there is not one of you that hear me this day, but you are in some distress or other, or have been, or at least may be. And it serveth. First, for reproof, for the wickedness and Atheism of our hearts is in no nothing more discovered, then in this, that in our distresses we have no mind to seek to God. Hos. 7.14. They have not cried to me with their hearts, when they bowled upon their beds. Three sorts chiefly are to be reproved by this Doctrine.

First, such, as so long as they can think of any means to help themselves by [ 1] in their distress, they will never seek to God. Like to the Prodigal, who while he had any means (though it were but by tending of swine, and feeding with them) he never thought of seeking to his father, Luk 15.16, 17 This was Asaes foul sin, 2. Chron. 16.12. When his disease was exceeding grievous, yet he sought not to the Lord, but to the Physicians. Whereas (alas) no sound comfort can be found in any means, till we have first sought to God, and appeased his anger▪ If God will not withdraw his anger (saith Job. 9.13.) the proud helpers do stoop under him. All means men seek to, may say as that counterfeit Samuel (indeed the devil) whom the witch that Saul sought to for comfort in his distress (as too many wretches do in these days) raised up, did say unto him, 1. Sam. 28.16. Wherefore dost thou ask of me (or seek help of me) seeing the Lord is become thin • enemy?

Secondly, such as are most destitute of all means, to help themselves in [ 2] their distresses, yet never seek to God. Poverty, and want of all human help sh • uld drive men to God, and cause them to seek help, and comfort from him, and to give themselves much to prayer. Thus it wrought with David. Psal. 142.4, 5. I looked on my right hand, and beheld, but there was none that would know me, refuge failed me, no man cared for my soul, I cried unto thee, ó Lord, and said, thou art my refuge and my portion. So saith the Apostle 1. Tim. 5.5. She that is a widow indeed and desolate, trusteth in God, and continueth in supplications, and prayers, night and day. But (alas) we find that no people under the heaven, pray less, seek less to God, care less for God, then the poor and miserable people do. Miserable indeed, in this respect, more then for any outward want that they do endure. They cry out by reason of the arm of the mighty (saith Elihu, Job 35.9.10) but none saith, where is God my maker that giveth songs in the night?

[ 3] Thirdly, such, as when God hath begun to soften their hearts, and trouble their consciences for sin, as he did David's at this time, do not as David doth here, seek to God for help and comfort. But 1. either seek to hide themselves, and fly from God by keeping themselves carefully from all such means as might touch upon that sore, as Adam did, Gen. 3.8. Or, 2. betake themselves to mirth, and all such means as may lull them asleep, and cause them to forget their sins, and God's anger, and make them senseless of those inward gripings, and stings; as Saul did, and found ease by it for a short time. 1. Sam. • 6.23. but (alas) his fits and terrors returned, and became the more extreme, & violent afterwards, as you may see, 1. Sam. 18.10, 11. or else 3. fall into utter desperation of God's mercy, as Judas did, who when his conscience was deeply wounded with sense of sin, could go to the chief Priests, and Elders, and confess his sin to them, but could not go to Christ himself to seek mercy of him. Matth. 27.3.

Lecture XI. On Psalm 51.1, 2. Ianu.. 3.. 1625.

THe second use now followeth, which is for exhortation to stir us up in all our distresses, to seek for help and comfort from God by prayer. It is the Apostles exhortation James 5.13. Is any man afflicted? let him pray. We all have need of this exhortation. For (as we heard the last day) there is not one of us here, but either we are, or have been, or may be in that distress (either through outward or inward affliction and anguish) that we are ready to cry with Jehoshaphat. 2. Chron. 20.12. We know not what to do. O that we could be persuaded when we are in that case (though not then only) to fly unto God. One would think there needs no motives to be used to persuade us to this. What needs any man persuade a poor wretch, that hath not bread at home, to seek abroad for relief; be he never so bashful, his necessity will persuade him to it sufficiently. The poor speaketh supplications, saith Solomon, Prov. 18.23. You shall hear nothing from him but bewailing his wants, and humble entreaties, and supplications for help and relief, to such as are able to do him good. But (alas) our hearts are so estranged from God, even from the very womb, as David speaks, Psal. 58.3. that no necessity, no extremity, will drive us to go a begging to him. We have need of strong motives to drive us to it. Think therefore seriously of the four reasons I gave you of this Doctrine the last day, and consider further.

First, That this was the course that David and all the worthy servants of God, yea Christ himself took, and wherein they found comfort in all their distresses, Luke 10.37. Go and do thou so likewise. Such examples are worth the following, they are like the cloud that guided God's people through the wilderness, as the Apostle calls them, Heb. 12.1. We should mark which way they went, and follow their footsteps, Go thy way forth by the footsteps of the stock saith Christ to his spouse, Cant. 18.

Secondly, This is the opportunity, and time above all others, wherein God's people may be sure to find him. For such promises to speed well in their prayers they have at no time, in no case as in this. Exod. 22.23. If they cry at all unto me, I will surely hear their cry, Psal. 9.9. The Lord will be a refuge for the oppressed, a refuge in times of trouble, and 22.24. He hath not despised, nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him he heard. But the most effectual means to persuade you to this duty, is by removing four principal impediments that keep men from it, and answering four objections that they are apt to make against it. 1. The extremity of their affliction. 2. The sense of their own unworthiness. 3. The want of ability to this duty. 4. The little good they have got by it.

First, I am in great distress (saith one) and would fain seek to God by prayer for comfort. But 1. I am overwhelmed with extremity of affliction, and weary of my life, yea 2. the Lord is so angry with me, and I have so many tokens of his indignation upon me, that I have no hope to speed; nay 3, I am afraid I shall provoke him farther, even by presuming to pray unto him. This hath been the case, not of desperate wretches only, such as Cain and Judas, but even of God's dearest children.

First, They have been overwhelmed with the extremity of affliction, and [ 1] for the time so overcome of it, that they have not been their own men. David complains Psal. 142.3. His spirit was overwhelmed within him. They have even been like drunken men, that have lost the use of their understanding for a time. Psal. 60.3. Thou hast made us to drink the wine of astonishment. Esa. 51 21. Thou afflicted and drunken, but not with wine. Yea, they have been like distracted persons. Psal. 88.15. While I suffer thy terrors, I am distracted. Yea, they have had such fits of impatiency, that they have been weary of their lives, Job 7 15. My soul chooseth strangling, and death rather then my life.

Secondly, the tokens of his indignation that have been upon them, have even [ 2] made them afraid to go unto him, 1. Chron. 21.30. David could not go before the altar that was at Gib • on to inquire of God, for he was afraid, because of the sword of the Angel of the Lord.

Thirdly, they have been afraid God would be further provoked against [ 3] them, even for presuming to pray unto him, Psal. 80.4. How long wilt thou be angry against the prayer of thy people.

Take therefore an answer to this objection, and a defensative against this temptation in four points.

First, Consider the examples of God's people that have been in this case, that [ 1] when they have been fullest of the tokens of God's anger, yet have they prayed for all that Observe it in all the examples mentioned in the objection no extremity of affliction could keep them from prayer. When God wrestled with Jacob as an enemy, and smote him so on the hollow of his thigh, that he lamed him, Genes. 32.25, 26. yet Jacob prayed still for all that, Hos. 12.4. He w • pt and made supplication unto him. When Job was by the extremity of his affliction tempted to think God hated him as an enemy, Job. 16.9. He teareth me in his wrath, who hateth me; he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me, yet he prayed much to God for all that, and resolves still to do it, Job 9.15. I will make supplication to my judge. What greater extremity could a man be in, or what greater evidence could he have of God's indignation then Jonah had when he was cast into the Sea; and devoured by a Whale, yet prayed he for all this. Jonah 2.2. Out of the belly of hell cried I, and thou heardest my voice, verse 4. Then I said, I am cast out of thy sight, yet will I look again towards thine holy Temple ; and verse 7. When my soul fainted within me, I remembered the Lord, and my prayer came in unto thee. When Christ had said of the woman of Canaan, he was not sent to such as she was. Mat. 15.24. Yea when he had called her dog, verse 26. yet she prayed to him for all that, verse 25.27.

[ 2] Secondly, The more angry the Lord is with us, the more cause we have to seek unto him for favor, for we cannot stand out with him, Job 9.4. He is wise in heart, and mighty in strength, who hath hardened himself against him, and hath prospered? Neither can we fly from him, Psal. 139.7. Whither shall I go from thy spirit, or whither shall I fly from thy presence? There is therefore no struggling with God, our only way is to stoop, and yield, and humble ourselves to him, to cast ourselves down at his feet, as 2. Sam. 15.26. If he thus say, I have no delight in thee: behold, here I am, let him do to me as seemeth good unto him. It is the counsel Solomon giveth, for the wisest course that can be taken by a subject when he is fallen into the displeasure of his Prince, Eccles. 10.4. If the spirit of the ruler rise up against thee, leave not thy place, neglect not thy duty, or as he saith, Eccles. 8.3. Be not hasty to go out of his sight (as if he had said, fling not from him in a chase) for yielding pacifieth great offenses. And by a debtor, when by suretyship he is fallen into the hands of his creditor, Prov. 6.2. When thou art come into the hands of thy friend, go humble thyself. How much more must this course be taken when God is offended, when we are in his hand. Ps. 73.28. It is good for me to draw near to God. For this is the only way to pacify him when he is angry, I am. 4.8. Draw nigh to God, and he will draw nigh to you.

[ 3] Thirdly, None of us may conclude, that we are out of God's favor, or hated of him, because we are sharply and grievously corrected, and plagued by him. If I say, I will speak thus (saith David Psal. 73.15.) I should offend against the generation of God's children. For 1. they that have been dearest unto God, and most highly in his favor, have drunk deepest of this cup. All the day long (saith David. Psal. 73.14.) have I been plagued, and chastened every morning. As many as I love (saith Christ, Revelat. 2.19.) I rebuke and chasten. 2. The Lord hath oft dealt very sharply with his children, when he hath had no purpose therein to take vengeance of them for any of their sins; nor been angry with them at all, but only to try their faith, and obedience; and when he hath purposed to do them most good, he hath prepared them for it this way; as is evident in the case of his wrestling with Jacob, and laming of him, and in his dealing with the woman of Canaan. When Moses speaks of his dealing with Israel in the wilderness, and of all the hardness they endured there. Deut 8.16. he did it (saith he) that he might humble thee, and that he might prove thee, to do thee good at thy latter end.

[ 4] Fourthly. One chief cause of God's so sharply afflicting, and seeming so angry with his people, is to draw them to seek unto him for his favor this way, and to come oftener to him, or at least to come to him in a better manner, with more humility, and sense of the need they have of him, and with more fervency, then they have been wont to do. Hos. 5.15. I will go and return to my place, till they acknowledge their offense, and seek my face, in their affliction they will seek me early. For as God for his part greatly desires to see his children oft, and delights to hear their prayers. Cant. 2.14. Let me see thy countenance, let me hear thy voice, for sweet is thy voice, & thy countenance is comely. So we for our part are apt (like the prodigal Lu. 15.16, 17.) to neglect our father till extreme need and misery drive us unto him. So that to conclude the answer to this first objection. No affliction or token of God's anger how extreme soever, should cause us to despair of help from God, or discourage us from seeking comfort from him by prayer, but we should resolve with Job. 13.15. Though he slay me yet will I trust in him.

Secondly, I am in great distress (saith another) and I would fair seek to God for help and comfort by prayer, but (alas) I am so vile a sinner, and so unworthy that I dare not, I know God beareth not sinners. Job. 9.31.

And certainly this keeps many from prayer. This is a natural effect of of sin to make men afraid to go to God, and to stand before him; as appears in that example of Adam, Gen. 3.8. Adam, and his wife hid themselves from the presence of the Lord. Conscience of sin will stop our mouths, and make us unapt to speak to God, as appears by David's prayer here, Psal. 51.15. O Lord open thou my lips. It will make us unable to look up unto God. Psal. 40.12. Mine iniquities have taken hold upon me so that I am not able to look up. O that men would think of this, and it would have great force to restrain them from sin.

Now for answer unto these that are kept from prayer in their distress by sense of their own unworthiness, I have four things to say.

First, others of God's servants that have been as deeply touched with sense [ 1] of their sins, as any of us can be, have been much given to prayer for all that. This appears by David's example in this Psalm; and 40.12. My sins are more then the hairs of mine head, therefore my heart faileth me. Yet prayeth he for all that, verse 13. Be pleased O Lord to deliver me: O Lord make hast to help me. And so did Ezra 9.6. O my God, I am ashamed and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Paul also had as deep a sense of his sins, and unworthiness as any man could have. For he saith, 1 Tim. 1.15. he was the chief of all sinners, and Ephes. 3.8. he was less then the least of all Saints yet he was given much to prayer, yea even then when the sense of his sins did most afflict him, Act 9 12 Behold he prayeth.

Secondly, the more, and more heinous our sins are, the more need, the more [ 2] cause have we to seek to God, by prayer for mercy, Mat. 9.12. They that be whole need not a Physician but they that are sick.

Thirdly, the sense of our sins, and unworthiness (if it be sincere, and unfeigned) [ 3] makes us never the less, but much more capable of mercy, and comfort from God by prayer. For we go not in our own name but in Christ's. That is that, that doth give boldness, Heb. 4.16. None have ever been so welcome to God, nor have found so much mercy with him as they that have come to him in deepest sense of their own unworthiness. Five notable examples we have for this. First, In the woman that Christ cured of the bloody issue, that was so humbled in the sense of her unworthiness, that she durst not presume to speak to Christ but Mar. 5.27. came in the preasse behind, and touched his garment. And when she perceived Christ knew what she had done she came fearing, and trembling, and fell down before him, verse 33. Secondly, In the Centurion, Luk. 7.6, 7. who thought himself not worthy that Christ should enter under his roof, nor that he should presume to go to Christ himself. Thirdly, In the Prodigal that thought not himself worthy to be called a son, Luk 15.21. Fourthly, In the Publican who thought not himself worthy so much as to lift up his eyes to heaven, Luk. 18.13. Fifthly, in the woman of Canaan, that judged her self no better then a dog, Matth. 15.27. Who could have deeper sense of their own unworthiness then these? or who did ever receive greater mercy, and comfort from God in their prayers then these did? So that it is certain, it is not true humility, and sense of our unworthiness that keeps any from prayer. They that are truly poor in spirit, and do mourn for that, will hunger, and thirst after righteousness, and seek it by all means, Mat. 5.3, 4, 6. It is privy pride, that keeps men from prayer, as it doth that poor wretch that being in extreme want will rather starve, and pine himself then he will seek unto, or be beholden to any that is able to succor, and relieve him.

Fourthly, whereas thou pretendest that the sense of thy sin, and of thine unworthiness [ 4] for sin keeps thee from prayer, know thou that thy infidelity that keeps thee from seeking to God, for mercy, is a far greater sin then any other; yea then all the rest that ever thou committedst; as is plain by that speech of our Savior, John 16.9. He will reprove the world of 〈◊〉 , because 〈…〉 not in him.

Lecture XII. On Psalm 51.1, 2. January 10. 1625.

THE third Objection followeth; that is that they are 〈◊〉 to pray. For thus is many a poor soul apt to say. I am in great distress, and would fain seek to God by prayer for help, and 〈◊〉 , but alas I cannot. I want the spirit of prayer for I have no faith, and the spirit of prayer in the spirit of adoption, that persuadeth us of God's fatherly 〈◊〉 , and witnesseth to our spirits that we are his children, Rom. 8.15, 16. Now I have no such witness in me. My heart is so oppressed with sorrow that it is even utterly dead, and indisposed to prayer. Certainly this hath been the case, of many a good soul. A temptation indeed it is, but 〈◊〉 one as the best either have, or may be subject unto. The Apostle acknowledgeth it in the name of all the faithful. Rom. 8.26. We know not what to 〈…〉 .

For answer to this objection I have two things to say 〈…〉 . What we are to judge of them that are in this estate. 2. What 〈◊〉 they are to take that are in this case. For the first we must know two things.

[ 1] First, They that have any truth of grace at all in them, have in them certainly the spirit of prayer, though it may be they 〈◊〉 it sad they 〈◊〉 it not in themselves. As the first thing the child be in to speak, is to cry my father and my mother, Esa. 8.4. For this is given by the Holy Ghost as the common badge to know all God's servants by, that they are able to pray. Thus Paul discribeth God's people, 1 Cor. 1.2. All that in 〈◊〉 place, call upon the name of Jesus Christ our Lord. And 2 Timothy 2.12. For 〈◊〉 righteousness—with them that call on the Lord with a pure heart. 〈◊〉 4.6. Because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba father. So that I may reason thus with the weakest of God's servants, that are in this case; thou art poor in spirit, and 〈◊〉 for nothing more, therefore thou hast truth of saving grace on thee; for Christ calls thee blessed, Matth 5.3, 4. Thou lovest such as are godly even because they are godly, therefore thou hast truth of grace in thee; For so saith the Apostle, 1 John 3.14. We know that we have p ••• ed from ••• th to life, because we love the brethren. Thou art afraid to do anything that might offend God, therefore thou hast truth of saving grace in thee; For the Holy Ghost saith, Psalm 128.1. Blessed is everyone that feareth the Lord. Why then from hence thou mayest undoubtedly conclude, thou hast in thee the spirit of prayer. And whereas thou 〈◊〉 than thou hast it not, because thou feelest not in thyself the spirit of adoption, thou feelest 〈…〉 in thyself. I answer, 1. Thou mayest leave saith though thou seek it 〈◊〉 for a time. neither mayest thou judge of thy state by thy feeling. In the Churches 〈…〉 her beloved had with drawn himself, and 〈◊〉 gone, Cant. 5.6. Nay in Christ • own feeling, his father had forsaken him, Matth. 37.46. • . Thou hast said though thou feelest it not; 1 If thou mourn for nothing 〈◊〉 thou for the 〈◊〉 of it, as that poor man did, Mar 9.24. as the 〈◊〉 that crieth was not borne dead; or the man that feeleth himself sick, hath life in 〈◊〉 . If there 〈◊〉 nothing so much as to believe, and to be rid of thy infidelity. For Christ saith such are blessed, Mat. 5.6. which they could not be, if they had not saith. Even the will is of grace, Phil. 2.13. As lusting after a woman is adultery, • at. 5.28. so on the contrary lusting after faith, is faith.

[ 2] The second thing we must know, touching the state of these men that complain they cannot pray is this. That a man may not only have in him the spirit of prayer though he feel it not, but he may also have the use of it, and pray most effectually, and acceptably when in his own feeling, his heart is 〈…〉 indisposed unto prayer; when he is to overwhelmed with grief, and his thoughts to distracted, and troubled that he is unable to utter, or conceive a prayer in any fit words or method at all; this is evident both by examples, and by reason also. When D • vid • spirit was overwhelmed, when he was so troubled, that he could not speak, as he complaineth, Psal. 77.3, 4. yet even then he prayed and prayed most effectually as he saith, verse 1. I cried unto God with my voice, even unto 〈◊〉 with my voice, and he gave care unto me. How could that he 〈◊〉 •• such, verse 4. he was so troubled that he could not 〈◊〉 . He 〈…〉 could not do it distinctly, and orderly, but he could cry to God, 〈…〉 make a noise, as he saith, Psal. 38.8. I have rowed, 〈…〉 o • my heart, and 55.2. I mourn in my complaint, and make a noise ; yet God gave care to that prayer. When Hezekiah was so oppressed with sorrow that he could not speak he could but chatter like a 〈…〉 mourn like 〈◊〉 as he complained, Esa. 38 14. yet eve • then, the spirit of prayer was in 〈◊〉 and 〈◊〉 effectually in him, that chattering, and mourning of his, was a prayer and 〈…〉 unto God, as appeareth by verse 5. I have heard th • prayer. 〈…〉 apostle tells us, Rom. 3.26, 27. that the spirit it self maketh 〈…〉 in according to the will of God, when we are in that case that we know not what to pray, when we can do nothing but sigh, and groan unto God, and can utter no requests unto him. And David even when he had strong motions unto despair prayed yet most acceptably, Psal. • 1.22. And to 〈◊〉 for the Lord is able enough, to understand our desires though we express them not to him in words. You that are tender mother 〈…〉 . Do you never understand what your little ones, do 〈◊〉 , and what they would have? Do you never relieve nor succor them till they can speak to you? O the Lord doth as much, and 〈◊〉 more 〈◊〉 you this way, then you do the Dragons, and Ostriches. This made 〈…〉 thus to God, Psal. 38.9. Lord, all my desire is before thee; and 〈…〉 not hi • from thee ; and 〈◊〉 7 Lord thou hast heard the desire of the 〈…〉 145 19. He will 〈…〉 of them that fear him▪ 〈…〉 cry, and will save them. 〈…〉 you that are tender 〈…〉 moved with the groans, 〈…〉 of your children, 〈…〉 is with the Lord; the 〈…〉 of his children 〈…〉 much more, and give in 〈◊〉 to our prayers then any 〈…〉 we can 〈◊〉 . Th • L • rd is said Psalm 102.20. to 〈◊〉 the groaning of the 〈◊〉 . And when Hezekiah in his prayer could but chatter, God 〈◊〉 him word not •• ely that he heard that prayer, but tells him what it was that made that prayer so effectual with him, Esa. 5 • .5. I have seen thy tears. 〈…〉 faithful themselves have had more comfort, and confidence in their 〈…〉 in their prayers they could 〈◊〉 unto God) then in any words 〈…〉 use in prayer, Psalm 39.12. Hold not thy peace 〈…〉 . My friends scorn me, but mine eye 〈…〉 is he prayed, and that way sought comfort 〈…〉 expressed the desires of his heart to God by 〈…〉 by words. O happy souls that can express the desires of their hearts. God 〈◊〉 way, for God maketh precious account of their 〈◊〉 of his children, 〈◊〉 one of them shall fall to the ground, Psal. 56.8. 〈…〉 are they not in thy 〈◊〉 ? And this is the first part of mine answer to this 〈◊〉 objection.

Now 〈◊〉 show you what they must do that we in this case, that find their spirits so 〈…〉 with sorrow, and their hearts so deadred, as they are utterly indisposed, and unable to pray. Two things we must do when we are in this case.

[ 1] First, we must bewail it, and mourn for it. If the one side of thy body, or thy tongue were taken with a dead palsy so as thou couldst not go or speak to thy friend, thou wouldst think thy case to be very heavy, and thou wouldst much bewail it. But this is a far heavier case, and more to be bewailed, when such a deadness hath taken thy soul, that thou canst not go, nor speak unto thy God. Complaine to God, and crave help of him against it as David doth, Psal. 119.25. My soul cleaveth to the dust, quicken thou me according to thy Word : and verse 159. Quicken me ô Lord, according to thy loving kindness. Complaine to Christ the heavenly Physician of this thy disease, he is able to help thee: For 1 Cor. 15.45. the last Adam is made a quickening spirit. Cry to him when thou art most indisposed, and unable to pray as his Disciples did, Luk. 11.1. Lord teach me to pray. Nourish in thy heart the feeling, and sense of this thy disease, so as thou canst mourn for it, and bewail it to God, and thou art safe, Mat. 5.4. Blessed are they that can mourn for this for certainly they shall be comforted.

[ 2] Secondly, seeing thou hast heard that when thou feelest thyself most unable to pray yet thou hast even then in thee the spirit of prayer, therefore stir up that grace, that excellent grace of God which is in thee. I dare not deny but a weak Christian may use the help of a good prayer book in this case; better to pray on a book, then not to pray at all. Certainly it is a spirit of error that hath taught the world otherwise. 1. Our blessed Savior prescribed to his Disciples a form of prayer, not only to be to them, and his whole Church a rule, and sampler according to which all our prayers should be framed as appears when he saith Mat. 6.9. after this manner pray ye; but even for them and to say, tying themselves to the very words of it, as appeareth, Luk. 11.2 When ye pray say our father, &c. By which answer of our Savior to his Disciples it may also appear that John taught his Disciples to pray by giving them forms of prayer to say; yea even in secret prayer, Mat. 6.6. 2. All the best reformed Churches do now, and ever have used even in public, Leiturgies, and prescript forms of prayer, and have judged them of great use, and necessity for the edification of the Church. And surely this argument is not to be contemned by any sober Christian, as appeareth by the Apostles speech, 1 Cor. 11.16. If any man seem to be contentious, we have no such custom, neither the Churches of God. So doth he again press the example, and practice of all the Churches of the Saints, 1 Cor. 14.33. 3. This is no stinting nor hindrance to the spirit of prayer in any of God's people no more then the singing of praise to the Lord in the words of David is now, and was in Hezechia's time, 2 Chron. 29.30. or the joining in heart with the words that another uttereth, in conceived prayer; which yet is God's ordinance, 1 Cor. 14.16. Though this (I say) be lawful, and may be used for a help; yet seeing every Christian even the meanest, and weakest hath the gift and spirit of prayer, I may say to everyone of you in this case as the Apostle doth in another to Timothy, 1 Tim. 4.14. Neglect not the gift that is in thee ; and 2 Tim. 1.6. Stir up the gift of God, that is in thee. When thou feelest thyself most indisposed to prayer, yield not to it, but strive and endeavor to pray, even then when thou thinkest thou canst not pray. If we should never pray but when we feel ourselves apt to it, alas how seldom should many of us pray? Therefore when thou feelest thyself most indisposed to prayer, yield not to this cursed humor, but strive, and endeavor to pray even then when thou thinkest thou canst not pray. The Church complaineth, Esa. 64.7. that no man stirred up himself to take hold of God ; we should stir up ourselves to this work. For I we must take notice of this, that Satan hath a chief hand in hindering us from prayer, in causing this deadness, and indisposition of our hearts unto it. When Joshua stood before the Angel of the Lord Satan stood at his right hand to resist him, Zach. 3.1. And which of God's servants find not this to be true in their own experience? This I say we should take notice of, that he get not advantage of us by our yielding unto him; as Paul saith, 2 Cor. 2.11. Lest Satan should get an advantage of us; for we are not ignorant of his devices. The more Satan hateth this duty, the better we should love it, the more basie he is to hinder, and interrupt us in it, the more earnestly should we bend, and set our hearts unto it. I am. 4.7. Resist the Devil, and he will flee from you. 2. Consider how much God is delighted in the labor of our love, Heb. 6.10. God is not unrighteous that he should forget your work, and labor of love ; that is those duties which out of love to him we perform with labor, and striving. Think not (beloved) that those prayers only, are pleasing to God wherein we please ourselves best, or which we perform with most facility, and aptness of mind, and speech. No no, when we can perform this duty in obedience unto God even against our own disposition, and the mighty conflicts, and oppositions that we find in our own hearts against it, these are the prayers that are most acceptable to God. As Abraham's obedience was in offering up his son; of which the Lord saith, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 3. By using, and exercising that little grace, that small ability to pray that thou hast, thou shalt increase it, and grow more able to do it with comfort. For so runneth the promise. Mat. 25 29. To everyone that hath (that is by employing, and exercising of it, doth show that he hath; for otherwise the unprofitable servant had a talent also) shall be given, and he shall have abundance. Let us therefore do as they that (through sickness, and weakness) have lost their appetite, yet by eating provoke and recover their appetite, one morsel drawing down another: so let us carefully, and conscionably exercise those small abilities, that God hath given us in prayer, and we shall find that by using they will greatly increase.

Lecture XIII. On Psal. 51.1, 2. January 24. 1625.

FOlloweth the fourth, and last impediment that keepeth men from flying to God, and seeking help, and comfort from him by prayer in their distresses, and that is a conceit that it is to no purpose for them to pray. This conceit as it prevaileth with wicked men, and castaways, and keepeth them in a continual neglect of this duty. What profit should we have (say they) if we pray to him? Job 21. •• . So have God's dearest servants been oft troubled with it, and for a time kept from this duty by it. And have been apt to resolve as David doth of all the duties of piety in general, Psal. 73.13. Verily, I have cleansed my heart in vain ; so of this duty in particular, certainly it is but lost labor for me to pray. And as Satan will always pretend reason for whatsoever he suggesteth to us (so did he with our first parents, Gen. 3.5. God doth know that in the day ye eat thereof then your eyes shall be opened, and ye shall be as God's, knowing good and evil. And his chief strength, still to keep out Christ, and his grace, lieth in the thoughts, and imaginations, in the reasons that he suggesteth unto men, to object against goodness, and to defend sin, as is plain, 2 Cor. 10.5.) so hath he put four reasons into the hearts of men to confirm them in this conceit, that it is to no purpose for them to pray. Let this short sum of the four reasons suffice in the first propounding of them, and the larger laying of them down, reserved to the place where they are to be answered particularly. 1. That many do well enough that never pray. 2. That the use of the means with discretion, will serve the turn without prayer. 3. That God knoweth our necessities well enough, and hath both decreed what to do for us, and is apt enough of himself without seeking to. 4. That themselves have used it long to no purpose.

Now before I come to answer these reasons in particular this I must say of them in general; that if any of God's people (such as I must judge all you to be that hear me now) be troubled at any time with these thoughts (as surely as I have already told you they may be) they must resolve thus with themselves; Certainly this is but a temptation this cometh of the evil one. For it tendeth directly to atheism, and is high blasphemy against God. Those thoughts that tend to the restraining of men from prayer tend directly to the casting off of all true fear of God. Thou castest off fear, (saith Eliph • z, Job 15.4.) and restrainest prayer before God. The man that is once persuaded not to call upon God hath learned to say in his heart there is no God, Psal. 14.1.4. And of them that said Mal. 3.14. It is in vain to serve God, the Lord saith verse 13. that their words had been stout against the Lord. Pour out thy fury (saith the Prophet, Ier. 10.25.) upon the heathen that know thee not, and upon the families that call not on thy name. 1. The persons, the families that use not to pray know not God, are no better then Atheists. 2. God will pour out his fury upon such. And seeing this is so what must they do that are troubled with this temptation? Surely They must 1 Put on a resolution to resist it, harden thy heart against it, withstand it, defy it, I am. 4.7. Resist the Devil, and he will flee from you. Say as our Savior did when he was tempted by Satan to such a foul sin, Mat. 4.10. Get thee hence, avaunt Satan. Yea in a temptation far less then this, when Peter tempted him but to favor himself, and shun the cross. Mat. 16.23. He turned, and said to Peter, get thee behind me Satan, thou art an offense unto me. 2 By prayer, and crying unto God for strength against it, they must resist even this temptation against prayer. For that is a chief remedy against all temptations, Luk. 22.40. Pray that ye enter not into (and be delivered into the power of) temptation. As Christ did for Iehoshuah when Satan stood at his right hand to resist him, Zach. 3.2. The Lord rebuke thee ô Satan, even the Lord that hath chosen Jerusalem rebuke thee. 3 They must make use of the sword of the spirit (whereby Christ our captain did drive away the tempter, Mat. 4.4, 7.10. It is written ) by weighing with themselves, how directly this temptation opposeth the whole tenor of the holy Scripture. And say thus with themselves. Shall I yield to this conceit that it is to no purpose to pray? Why how oft hath God commanded us to pray? Psal. 50.15. Call upon me in the day of trouble ; and Mat, 7.7 Ask, and it shall be given you ; and 1 Thess. 5.17. Pray without ceasing. How frequent, and constant have all the Saints, even such as God hath given greatest testimony unto, been in prayer? Even the wisest of them; as Daniel who would not give over his constant course in prayer, no not for the saving of his life, Dan. 6.10. Nay our blessed Savior was so himself, even he was frequent in this duty, Mar. 1.35. In the morning a great while before it was day, he went out, and departed into a solitary place, and there prayed. And shall I suffer Satan to persuade me that it is a needless thing to pray?

But let us now consider the reasons whereby Satan persuadeth men to this Atheistical, devilish conceit.

And to the first. That they that never use to pray, do as well as those that are most given unto it. I answer that this is most false, they do not so well. For 1. The blessings they receive are but temporal, and such as are no testimonies of God's special love, Mat. 5.45. He maketh his sun to rise on the evil, and on the good; and sendeth rain on the just, and on the unjust. Whereas they that pray shall have better things then these, Luk. 11.13. Your heavenly father will give the holy spirit to them that ask him. 2. They that pray not, can have no assurance to enjoy, no not these temporal blessings, neither to have them when they want them, nor to hold them when they have them. For they have no word nor promise of God for them, Job 21.16. Loe their good, is not in their hand. Whereas they that pray may be sure to have so much even of these things as shall be good for them. For they have a promise that they may build upon. Psal. 34.10. They that seek the Lord shall not want any good thing. This promise certainly (to them that can believe it) is more worth then a thousand pound land a year. So that he that can pray, may be secure for outward things, and need not disquiet his heart with carking cares, Pro. 16.3. Commit thy works (thy labors, and endeavors) unto the Lord, and thy thoughts shall be established. 3. They that pray not, though they might be never so sure of these temporal blessings, yet have they no just cause of comfort in them. For they have them not with the blessing, and favor of God; 1. They come not rightly by them, but like robbers break into God's storehouse, and steal away his goods. The richest man that is, is bound to seek even his bread of God every day, Matth. 6.11. Give us this day our daily bread. He hath no comfortable title to his food, to his wealth that doth it not, but is in God's account a spiritual usurper, and thief. 2. Besides he can have no comfort in that he hath; because it is not sanctified unto him, it shall do him no good, it shall do him much hurt rather. A man may have these outward things, without God's blessing, Hos. 13.11. I gave thee a king in mine anger ; and then they will be his bane, it had been much better for him, to have been without them. Was not Goliath's strength, 1 Sam. 17.9. Ahitophels wisdom, 2 Sam. 17.23. and Herod's eloquence, Act. 12.23. so? and yet all excellent gifts of God, but they had them not with his blessing, they were not sanctified unto them. O that we had not too much experience of this daily in many, that men may have abundance of these earthly blessings from God and have them with his curse; as if God should have said as Pro. 1.32. The prosperity of fools shall destroy them. On the other side they that pray have just cause of comfort in these outward things, be it little or much that they enjoy. For 1. They have a blessed title to that they have, they come honestly by it, it is their own, they break not into God's treasury, but by the key that God gave them, they opened the door, and hold them by his gift, 1 Cor. 3.22. All things are yours. 2. That that they have is blessed, and sanctified unto them. 1 Tim. 4.4, 5. Every creature of God is good to them that believe, and know the truth, for it is sanctified by the Word of God, and prayer. And thus have I answered the first reason.

Now to the second reason; that it is needless to pray Because the good success of all things depends upon, and is to be ascribed (not to prayer but) to second causes and means God useth to work by; and unto the reason, will, and endeavor of man. The Lord (say they) hath set a constant course in nature, and given a natural force to sundry means, and second causes to do us good. There is a covenant of God for the day, and night, (mentioned, Ier. 33.20.) that they shall continue their courses which cannot fail. So is therefore other ordinary means. God hath given a natural force to our meat to nourish us, and to our clothes to keep us warm. A good diet, a good air, and exercise, we see will keep men in health though they never pray. And as for wealth, if men take pains in their calling, and have also wisdom to order their affairs, there is not one of a hundred but they prosper well enough. In all labor (saith Solomon Pro. 14.23) there is profit. And Pro. 16.20. He that handleth a matter wisely, shall find good. Shall we think (say some) that the fasts that were kept so long and the prayers that were made were the cause why the plague ceased? No no there is a natural cause (say they) to be given of it, till the air was purged by the coldness of the season, all your fasting, and praying could do no good.

This reason and persuasion of the sufficiency that is in the means and in our own endeavors, hath in all ages marvelously prevailed to draw men from depending upon God, and seeking unto him for help and comfort by prayer, and doth certainly at this day. And that not only with such as have been infidels, and openly wicked. By the strength of mine hand have I done it (saith the King of Assyria, Esa. 10.13.) and by my wisdom, for I am prudent, and Habac. 1.16. They sacrifice to their net, and burn incense to their drag, because by them their portion is fat, and their meat plenteous. But even such as have lived in God's Church, as we may see at large Isaiah 22.8—11, Yea God's own dear children have received much hurt by it, as we may see in the example of Asa. 2. Chron. 16.12. In his disease he sought not to the Lord, but to the Physicians.

For answer therefore unto it, some things are first of all to be granted, that is, 1. That God useth not to help men without means, as Josh. 5.12. He fed them no longer with Manna from heaven, when they came to Canaan, where they might get corn. So when God would deliver Peter out of the hand of Herod, he caused the iron gate that lead unto the City, to open of his own accord, and so he went out, Acts 12.10. 2. That God doth usually work with, and bless the ordinary means, Acts 9.19. When Paul had received meat, he was strengthened. And so are the places to be understood, Prov. 14.23. In all labor there is profit, and 16 20. He that handleth a matter wisely, shall find good. 3. That it is folly, and sin for us to expect that God should help us when we neglect the ordinary means, Matth. 4.7. Thou shalt not tempt the Lord thy God. Exod. 14, 15. The Lord said to Moses, why criest thou to me? Speak unto the children of Israel, that they go forward. He blameth him for resting upon prayer, with the neglect of the means. God's blessing may be confidently expected upon our endeavors, in the use of lawful means, 1. Chr. 22.16. Arise, and be doing (saith David to his son) and the Lord will be with thee. But all this is no sufficient cause to keep us from prayer. For 1. God is the author and giver of all means, when he intends to help us, and do us good, he will give us the ordinary means to receive good by, when he intends the contrary, he will withhold the means. Job 38.28, 29. Hath the rain a father? or who hath begotten the drops of the dew? Out of whose womb came the Ice? and the hoary frost, who hath gendered it? and Psal. 104.3. He walketh upon the wings of the wind. It was he only that sent that goodly season in the beginning of winter, which these men say, was the cause why the plague ceased. 2. The virtue that is in any means to do us good, cometh wholly from God. He is the Lord of nature, Though he have given to man the faculty of reason, and freedom of will, in civil, and moral actions, and to our food, and other creatures a natural virtue to do us good, yet that we are able to use this faculty that we have, or the creature to put forth that virtue that is in it, to the good of man, comes wholly of God. He keepeth the rains in his own hand, Ephes. 1.11. He worketh all things. See this, 1. In the use of our reason and will, Prov. 21.1. The Kings heart is in the hand of the Lord, he turneth it whithersoever he will. No King can incline his own heart which way himself listeth. Man hath reason indeed, but he cannot use it to his own benefit, Prov. 3.5. Leane not to thine own understanding. 2. In the senses Prov. 20.12. The hearing ear, and the seeing eye, the Lord hath made even both of them. As the faculty that is in the ear and eye, is of God; so the ability to use and exercise, it is of him also, 3. In our labors and endeavors, they are to no purpose further then God is pleased to bless them. 1. Cor. 3.7. Neither is he that planteth anything, neither he that watereth, but God that giveth the increase. Psal. 127.1, 2. Except the Lord build the house, they labor in vain that build it; except the Lord keep the City, the watch-man waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows. 4. In our food Matth. 4.4. Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God ; there is a secret word, and commission God hath given it to nourish us, or else it could do us no good. For the Lord can call in this commission, when he will, and restrain, and with-hold the natural force he hath given to the second causes when it pleaseth him; as we see Hag. 16. Ye have sown much, and bring in little, ye eat, but ye have not enough: ye drink, but ye are not filled; ye clothe you, but there is none warm. Therefore all good success is ascribed to God, Ezra. 7.6, 7. The King granted him all his request according to the hand of the Lord his God upon him. N • he. 2.8. The King granted me according to the good hand of my God upon me.

In these two respects we shall find that the servants of God have been wont to depend wholly upon him, and to seek to him by prayer for his direction, and blessing in all the actions, and occasions of their life; not in spiritual things only, but even in such matters wherein all have freedom of will, and wherein they wanted neither ordinary means to help themselves, nor wisdom, and understanding to use them well. 1. In making of marriages, Thus did Eleazar, Abraham's steward, though he were a wise man, and was able to make such a report of his masters estate, as he had small cause to doubt of good success, yet doth he most zealously seek to God for direction and success by prayer, Gen. 24.12. 2. In taking of their journeys, then which, what can be more in the power of man's will, Rom. 1.10. Paul made request that he might have a prosperous journey, by the will of God to come to the Romans, yea, see how servant he is in prayer in this case, 1. Thess. 3.11. Now God himself and our father, and our Lord Jesus Christ, direct our way unto you. 3, In receiving of their food, though there be therein a natural virtue to nourish us. For this we have the example of our blessed Savior, not only when he desired an extraordinary, and miraculous blessing upon the creatures, as when he sed about five thousand with five loaves, and two fishes, Matth 14. • 9. and four thousand with seven loaves and a few little fishes. Matth. 15.36. But even when he desired no more then that which was natural, and ordinary, as Luke 24.30. As he sat at meat with them, he took bread and blessed it. Where it is also to be observed, that by the prayer we use at our meals, our meat is blessed unto us, it is not blessed otherwise. 4. In entering upon their houses, and dwellings, Ps. 30. title, A Psalm and song at the dedication of the house of David. But what need we instance in more particulars, and stand upon examples in this point, seeing we have so express commandments for it? Prov. 3.6. In all thy ways acknowledge him (his hand, his providence, and so depend upon him) and he shall direct thy paths. And Phil. 4.6, 7. In everything by prayer and supplication, let your requests be made known unto God, and the peace of God shall keep your hearts, and minds. This is the way to true peace, to depend upon God by prayer, for direction, success, and for a blessing in everything that we take in hand.

Lecture XIIII. On Psalm 51.1, 2. January 3. 1625.

THE third reason they give, why it is to no purpose to pray, is taken from the nature of the Lord, unto whom we pray. 1. God knoweth well enough what our wants are, and needs not to have them made known unto him by us, Matth. 6.8. Your father knoweth what things you have need of, before ye ask him. 2. He hath appointed in his eternal decree, what shall befall everyone of us, and what he will do for us, which all the prayers in the world cannot alter, Ephes. 1.11. He worketh all things according to the counsel of his own will. 3. He is of so gracious a disposition, that he is apt enough of himself to give us, what he seeth to be good for us, without asking, or seeking unto. Our Savior we know (when he was upon earth) healed and helped many that never sought unto him; as you may see, in the man that had the withered hand, Mark. 3.3. and in the impotent man, John 5.6. and in many other places. And the Lord is pleased to compare himself for this, to the father of the prodigal, who prevented his son, and before ever he made any suite unto him, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck and kissed him as we read, Lu 15.20

To this I answer, that all these three things they speak of God, are most true; but that which they would infer upon them, is most weak, and unsound, and hath no coherence with them, the premises or anticedent of their reason is good, but the consequence is stark naught. For, 1. Though God know our wants full well, yet his will is, we should make them known, and open them particularly unto him ourselves. Phil. 4.6. In everything by prayer, and supplication, let your requests be made known unto God ; as when blind Bartimaeus had cried out earnestly, and vehemently unto Christ, Jesus thou son of David, have mercy upon me: he would have him speak, and tell him in particular, wherein he would have him to show mercy on him, Mar. 10.51. What wilt thou that I should do unto thee?

Secondly, As God hath determined in his own counsel, what he will do for any of us; so hath he also in his counsel determined, that prayer shall be the mean whereby we shall obtain it, Ezek. 36.37. Thus saith the Lord God, I will yet for th • be inquired of (and sought unto) by the house of Israel, to do it for them. Yea this is made a certain sign God hath determined to do us some great good, when he stirreth up our hearts to be earnest with him in prayer, Ier. 31.9. They shall come with weeping, and with supplications will I lead them, and 29.12, 13. Then shall ye call upon me, and ye shall go, and pray unto me, and I will hearken unto you, and ye shall seek me, and find me when ye shall search for me with all your hearts. How earnest was Daniel with God in prayer for this, immediately before the return from the captivity? Dan. 9.

Thirdly, this doth nothing derogate from the glory of God's goodness, and graciousness, that he will not do us good till we seek to him for it by prayer, as may appear in these three things. 1. It is a sufficient demonstration of his goodness, that he will give us all good things upon our asking; when he saith to us, Matth. 7.7. Ask and have, Deut 4 7. What nation is so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? Esa. 30.19. He will be very gracious unto thee at the voice of thy cry, when he shall hear it, he will answer thee. 2. It is he alone that stirs us up to pray to that end that he may do us good, Psal. 1 • .17. Thou wilt prepare their heart, thou wilt cause thine ear to hear. 3. The reason why he will have us pray first before he gives, argues his exceeding love to us. For it is 1. out of the delight he hath to hear this work of his own spirit in us, which makes us thus to speak, and cry unto him, Cant. 2.14. Let me hear thy voice, for it is sweet. Even you that are parents, delight much to hear your little ones speak, but nothing so much as God doth to hear his children. 2. Because he knows his blessings will be sweeter to us, when we have got them by prayer. So we see how David joyed in the deliverances and favors he had received, because he had obtained them by prayer. Psal. 30.1, 2. I will extell thee ô Lord, for thou hast lifted me up, &c. O Lord my God, I cried unto thee, and thou hast healed me. and 116.1, 2. I love the Lord, because he hath heard my voice, and my supplications, because he hath inclined his ear unto me, therefore will I call upon him as long as I live.

The fourth, & last reason whereby Satan laboreth to persuade men, that it is to no purpose to pray, is from the experience themselves have had of the fruitlesnesse of their own prayers. That themselves have long used to pray, and have found no comfort, no benefit by it. This reason hath greatly prevailed with wicked men, they cannot abide to attend long upon God; but though their prayers be indeed nothing worth, yet are they apt to quarrel with God, if they have not a present answer, as Esa. 58.3. Wherefore have we fasted say they, and thou seest it not? Wherefore have we afflicted our soul, and thou takest no knowledge of it? And thereupon they resolve to leave praying. Malac. 3.14. It is in vain to serve God, and what profit is it unto us? and 2. King. 6.3 • . What should I wait on the Lord any longer? Yea, this hath also greatly troubled many of God's dearest ones, they have oft complained that they got no good by their praying. Job 30 20. I cry unto thee, but thou dost not hear me: I stand up, and thou regardest me not, Habac. 1.1. O Lord how long shall I cry, and thou wilt not hear? Yea, they have thought that they were the worse for praying. Ps. 80.4. O Lord how long wilt thou be angry against the prayer of thy people? And thereupon they have even grown weary of praying, and ready to resolve to give it over, as you may perceive, Psal. 69.3. I am weary of my crying

Now for my answer to this reason, it shall consist of two parts, 1. I will show you how we are to judge of this case, when we pray, and pray often, and •• nd ourselves never the better for it, 2. What a Christian is to do in this case.

And for judging aright of this case, two things you must understand.

First. That it is no argument that God neglects us, regards not us, nor our [ 1] prayers, because we obtain not presently, nor of a long time, that, that we have begged of him. It may be the Lord may do this out of his love.

First. It may be he seeth it is better for thee to want it, then to have it; we [ 1] are apt like children, and sick-men, to desire that, that is hurtful for us. And the promise runs thus, Psal. 34.10. They that seek the Lord▪ shall not want any good thing. and Matth. 7.11. How much more shall your father which is in heaven give good things to them that ask him?

Secondly. It may be he seeth it is not good for us to have it yet. The Lord [ 2] hath made everything beautiful in his time. Eccl. 3.11. He best knoweth which is the fittest time to do anything for us. When he may have most honor by that which he doth for us. Zacharias had prayed for a child, while he and his wife were young, but God granted not his request till they were both old. Luke 1.7.13. because he might have more glory by it then. Christ would not comfort Martha and Mary, by helping their brother Lazarus, while he was sick, though he loved them dearly, but delayed to help them of purpose, John 11.5, 6. Why? that he might have the more glory by that work. verse 15. I am glad for your sakes that I was not there, to the intent that ye might believe. And verse 4 • . Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God? He best knoweth also, when that he doth for us, will do us most good, he watcheth the time, and will not delay us one moment longer, Esa. 30.18. The Lord will wait, that he may be gracious unto you. He seeth it good for us to be delayed a while (and how long, he only best doth know, Acts 1.7. It is not for us to know the times or seasons, the father hath put them in his own power. ) 1. to humble us further. Let patience have her perfect work, saith the Apostle. James 1.4. He meant to heal Miriam at Moses request, but not so soon as he would have had it, she must be better humbled first under the hand of God, Numb. 12.14. And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the campe seven days, and after that, let her be received in again. As if the Lord had said; it is too soon for her to be healed yet. So he meant to take from Paul that messenger of Satan that buffeted him, but not so soon as he would have had it; he was not yet sufficiently humbled, but in danger to have been pussed up with the revelations he had received, 2 Cor. 12.7, 8. As if he had said, It is too soon for thee Paul to be rid of that thorn. 2. To make us more fervent, and importunate with him, It troubles great men to have suitors importunate, ever following them with petitions, and crying at their gates, Luke 18.5. The widow troubled the unjust judge with her importunity. But this is a thing that the Lord is highly pleased and delighted with. Christ meant to grant the woman of Canaan's suit, but he put her off, and 〈…〉 strangely of purpose, to make her more importunate, and earnest 〈◊〉 him, Mat. 15.25, 28. 3. To cause us to esteem better of the good things we beg of him when we have obtained them. The good things that are easily and readily come by, are usually lightly esteemed. The diseases that are easily cured, men do not greatly fear, nor are very careful to preserve themselves from them; as experience teacheth us in that filthy French disease. And surely this is one cause why God hideth his face so long from many of his dear ones, even that they might learn thereby, to prize the sense of his favor the better. When the Spouse had lost her well-beloved long, it is said, Canticles 3, 4. when she found him, whom her soul loved, she held him, and would not let him go. 4. To keep us from conceiting that our prayer, how fervent soever, meriteth ought. Daniel 9.17, 18, 19. Cause thy face to shine upon thy Sanctuary, that is desolate, for the Lord's sake; we do not present our supplications before thee for our righteousnesses, but for thy great mercies; defer not for thine own sake, O my God.

[ 2] The second thing we must understand, that we may judge rightly of this case, is this. That God doth oft graciously hear the prayers of his servants, and give answer to them also, before they perceive it, Dan. 10.12, 13. From the first day that thou didst set thy heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words; but the Prince of the kingdom of Persia withstood me one and twenty days. And though they perceive it not. 1. Sometime their heedlessness and negligence, is the cause they perceive it not; they put up their petitions, and never inquire after God's answer, whereas we should hearken after it, as Benhadad's servants coming to sue for mercy did. 1. Kin. 20.33. They did diligently observe whither anything would come from him, and did hastily catch it. Psal. 85.8. I will hearken what the Lord God will say, for he will speak peace to his people. And 2. sometimes anguish and trouble of mind is the cause of it. They pray to God, and he heareth them, and they cannot believe it; as Job speaks of himself in the extremity of his anguish, Job 9.16. If I had called, and he had answered me, yet would I not believe that he had hearkened to my voice. David's sin was pardoned so soon as ever he repented, and the Prophet Nathan in the name of God, assured him of so much also. 2. Sam. 12.13. and yet it is evident by his earnest suit he makes in these two first, and diverse other verses of this psalm, that he did not perceive nor feel it to be so. God's people in Egypt prayed, and cried to the Lord, and he heard their cry, and sent them a gracious answer by Moses, Exod. 6.5. But it is said, ver. 9. they hearkened not unto Moses (they could not receive God's answer) for anguish of spirit. So it is certainly wth many of God's best servants, he heareth them graciously, and answereth their prayers also, and they through anguish of spirit cannot perceive it. Now for the better understanding of this, you must know there be divers ways whereby God useth to give answer to the prayers of his people.

First. When he granteth them the thing they have begged of him in prayer, As he did to Hannah, she begged a child of God, and he gave her one, 1. Samuel 1.27. For this child I prayed, and the Lord hath given me my petition which I asked of him. And as he did to Abraham, he prayed for Abimelech, and God healed him, Genes. 20.17. Manoah prayed that the man of God might come again, and God hearkened to the voice of Manoah, and the Angel of the Lord came again, Judges 13.8, 9. Solomon prayed for an understanding heart, and God gave it him, 1. Kin. 3.9, 12. He asked life of thee, and thou gavest it him. Psal. 21.4.

[ 2] Secondly, when he doth not grant them what they have asked, but denieth them that, and gives them a better thing. Abraham beggeth of God that Ishmael might live before God, Gen. 17 18. he denieth him that, but granteth him a better thing, verse 19. that he should have a son by his own wife with whom he woe • ld establish an everlasting covenant, and with his seed after him. David prayed that his child begotten in adultery might live, 2. Sam. 12.22. God denies him that, but granteth him a better thing, he lost not his prayer, for 1 He saved the soul of that child as appears by David's words of him, 2 Sam. 12.23. I shall • go to him. And 2 he gave him another son by Bathsheba, and such a one, as of whom he assured him by the Prophet, that he was beloved of the Lord, verse 24, 25.

Thirdly, when though he neither grant us the thing we have begged, nor a [ 3] better thing in the same kind, yet he supporteth us by his grace, and gives us strength to bear the want of it. Of this answer David speaketh, Psal. 138.3. In the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul. So of our blessed Savior it is said, Heb. 5.7. that he was heard in that prayer which he offered up with strong crying, and tears unto him that was able to save him from death. Yet did not God save him from death but the divine power supported him, and made him able to bear the burden of that cursed death, which otherwise had been intolerable. So though God did not take of the messenger of Satan that buffeted Paul according to his request, 2 Cor. 12.8. yet did he answer his prayer graciously for he gave to him strength to bear it, verse 9. My grace is sufficient to thee. So long as God supporteth thee by his grace, and maketh thee able to bear the want of that that thou hast prayed for, though thou hast thought thou art undone if thou have it not (though he set thee feel thine own weakness, so far as thou art even ready to sink, and faint) say not, that thou hast lost thy labor in praying.

Fourthly, when though thou canst not find that thou hast by thy prayer obtained [ 4] that particular blessing thou didst beg of God, yet thou feelest thy heart after thy prayer cheered much, and thy inward comfort, and assurance of God's favor increased thereby; this is such an answer as is best of all, and may abundantly countervail the want of any other blessing that thou hast begged of God. In old time God was wont to answer, and give testimony unto the prayers of his servants, by sending fire from heaven to consume their sacrifices, 2 Chron. 7.1. When Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offerings. And 1 King. 18.24. The God that answereth by fire l • t him be God. And as God was wont to answer his people, and to testify his approbation, and liking of their prayers, and service by fire; so doth he now use by his holy spirit (which was typified, and resembled by that fire, Mat. 3.11) to testify that he is well pleased with the prayers of his people, warming and comforting their hearts thereby, John. 16.24. Ask, and ye shall receive that your 〈◊〉 may be full. This is that that David meaneth when he saith, Psal. 35.13 His prayer returned into his own bosom. This is the meaning of that promise that is made to the prayers of God's people, Phil. 4.6, 7. In everything by prayer, and supplication, let your requests be made known to God, and the peace of God which passeth all understanding shall keep your hearts and minds. From hence it is that the faithful have begun their prayers with great heaviness, yet before they had ended them, have found unspeakable comfort, as Psal. 6.8—1 • .

Fifthly, when though the Lord do not either grant us the good things we have [ 5] prayed for, or those inward feelings, and comforts of his spirit, yet he makes us able to continue praying, and crying still unto him, even then when we feel ourselves ready to give over, and faint. Certainly so long as we have strength ministered unto us to hold out in prayer, we may be sure God heareth us and regardeth our prayers. For this strength and ability to pray (even then when God seemeth to neglect us) is a special work, and fruit of God's spirit, Rom. 8.26. It is the spirit, that thus helpeth our infirmities, and maketh intercessions for us. And God cannot but hear, and regard the voice of his own spirit, verse 27. He that searcheth the hearts, knoweth what is the mind of the spirit. So long as thou canst pray specially with such striving, and labor is not possible thou shouldst be neglected of God. Psal. 10.17. Lord thou hast heard the desire of the humble thou wilt confirm their heart, thou wilt cause thine ear to hear.

Lecture XV. On Psal. 51.1, 2. February 7. 1625.

IT followeth now that we proceed to the second part of that answer, I told you was to be made to the fourth, and last reason that men are taught by Satan, to allege to prove that it is a needless thing to pray, namely their own experience that themselves have prayed long, and found no comfort nor benefit by it. And in this second part of mine answer, I must show you what we are to do in this case, when we have used prayer for some blessings, and comforts we want for ourselves or others, and are never the better for it. Now in this case three things must be done by us. 1. We must take this to heart, and be affected with it. 2. We must pray still. 3. We must examine well what the cause should be, why we obtain not our suits, why we receive no answer from God to our prayers.

[ 1] First, I say when we have prayed long, and received no answer from God we must take this to heart, and be affected with it, as with a token of the Lord's displeasure. For so we see God's servants have always been much troubled, and complained of this as of a great affliction, Job 30 20. I cry unto thee, and thou dost not hear me; I stand up, and thou regardest me not. Psal. 22.1, 2. My God my God why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? ô my God I cry in the day time but thou hearest not, and in the night season, and am not silent. • am. 3.8. When I cry, and shout be shutteth out my prayer. They have not only complained of this, that they could not obtain of God the help, and comfort that they stood in need of, but this hath troubled them most, that God gave them no answer, shown no respect unto their prayer. You shall see how this troubled David, Psal. 28.1. Unto thee will I cry, ô Lord my rock, be not silent to me, least if thou be silent to me, I become like them that go down into the pit ; as if he had said, I am but a dead man if thou give me no answer. Certainly It is our great sin that we are so careless and void of regard, in this case. 1. We never observe how our prayers speed whether God answer them or not. 2. Though we evidently discern, that God hath hath shown no respect to the prayers we have long made unto him for ourselves, or for the Church of God, it never troubleth us. I told you the last day we should hearken after our prayers how they speed▪ two benefits we should receive by it. 1. If we find that the Lord giveth a gracious answer unto them, it would greatly increase our faith and encourage us to depend upon him, and to ply him with our prayers, Psal. 116.1, 2. I love the Lord because he hath heard my voice, and my supplications, because he hath inclined his care unto me, therefore will I call upon him as long as I live. In which respect it is good for God's people to keep records, and remembrances of the success they have had in their prayers. So did Sampson in giving a name to that fountain, that God upon his prayer had opened unto him, when he was ready to perish with thirst, and calling it Enbakkore the fountain of him that prayed, Judge. 15.19. And Hannah in calling her son Samuel begged of God. 1 Sam. 1.20. So doth David oft call to mind the comfort he had found in prayer, Psal. 18.6. In my distress I called upon the Lord, and cried unto my God, he heard my voice out of his temple, &c. And 120.1. In my distress I cried unto the Lord, and he heard me, and in many other places. The second benefit, we should receive by observing how our prayers speed would be this, that if we find we have received no answer from God it would humble us, and make us careful both to inquire into the cause of it, and to pray better that we may speed better, then yet we have done. This good Israel got by observing that they had twice sought to the Lord, for success against the Benjamites, and prevailed not, it caused them to humble themselves more deeply before the Lord, and pray more fervently, and in a better manner then they had done before, as we shall read, Judge. 20.26. And so much shall serve to be spoken of the first duty that is to be performed by us in this case.

The second thing we must do is this when we have prayed long, and have [ 2] received no answer from God, This must not discourage us, nor cause us to give over praying, but we must pray still for all that. Continue in prayer, saith the Apostle, Col 4.2. Ephes. 6.18. Pray always watching thereunto, with all perseverance. To this end our Savior gave us the parable of the unrighteous judge, and the widow, to teach us that we ought to persevere in prayer, and not wax faint, Luke 18.1. When the woman of Canaan had cried unto Christ for mercy, and he answered her not a word, Mat. 15.23. that did not discourage her but she prayed, and cried still to him for all that. Mark what effectual motives the Scripture giveth us to persuade us unto this.

First, it is a duty, and service God requireth of us that in all our necessities, [ 1] and the necessities of our brethren, we should seek unto him; nay there is no duty more often and more strictly pressed upon us in the Word then this, 1 Thess. 5.17. Pray without ceasing. Phil. 4.6. In everything by prayer and supplication, let your requests be made known unto God. That which God commandeth we must do though we see no likelihood that any good will come of it; yea that is the best obedience of all others. God commandeth Abraham to sacrifice his own son, and he obeyeth, Gen. 22.3. and Mordec • i openly to deny to Haman the Kings favourite that honor that all other men did unto him and he obeyeth, Est. 3.2.5. What good could either of them hope would come of this? Surely none at all but the contrary, yet in obedience unto God they both did that that was enjoined them. It belongeth to us to pray; to hear, and give answer to our prayers that belongeth unto God; we must do our part, and duty, and leave to the Lord that that belongeth to him. We must in this case say as Joab doth in another case, 2 Sam. 10.12. Be of good courage, and let us play the men, and the Lord do that which seemeth good unto him. And certainly even this (the doing of our duty in obedience unto God) will yield us much comfort, though we get no other good by our prayers. So saith Paul ▪ 2 Cor. 1.12. that the testimony that his conscience gave him that he had done his duty, was his rejoicing. So that a Christian in this case hath just cause to say, though I have long begged such a thing of God, and have not obtained it, yet I thank God that (in conscience of my duty, and in obedience unto God) I have prayed, and can pray for it still.

Secondly we may be sure that (though God do not grant us the things we [ 2] pray for yet) he is well pleased with this that we do pray, and persevere in prayer. 1. He useth to take special notice of them that pray, and of every prayer that his children make, Acts 9.11. Arise Ananias, and go to Saul, for behold he prayeth. 2. Yea he taketh great pleasure in them; they are compared to sweet odors. Rev. 5.8. and that sweet incense that was used in the Temple, Psal. 141.2. To whom are they so sweet? Who accounts so of them? Surely not themselves, but the Lord. 3. Yea he will doubtless at one time or other reward (and that openly, so as not themselves only but others shall take notice of it) every prayer, that any faithful soul poureth out unto him, Mat. 6.6. Enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly.

[ 3] Thirdly, We may be sure that as the Lord doth hear, and regard every prayer we do make, so he will certainly give us a gracious answer in due time. 1. No tender mother is so wakeful, and apt to hear her infant when it crieth; as the Lord is to hear his children whensoever they cry unto him. Psal. 34.15. His ears are always open to their cry ; and 65.2. O thou that hearest prayer unto thee shall all flesh come. 2. And as he is apt to hear, so is he to give answer, and to grant the suits of his children. Sometimes he hath done it so soon as ever they had done their prayer, as Act, 4.31. When they had prayed, the place was shaken where they were assembled together, and they were all • illed with the Holy Ghost. Sometimes before they had done praying, Dan. 9.20, • 1. While I was speaking, and praying, yea while I was speaking in prayer, the man Gabriel came, &c. Somtimes before they could speak a word, when it was but in the purpose of their hearts to pray, God hath prevented them, and granted them that that he knew they would have begged of him. Esa. 65.24. Before they call I will answer. 3. Yea he hath bound himself by promise to grant us whatsoever we ask that is good for us, 2 Chron. 15.2. If ye seek him, he will be found of you. Ps. 145.19. He will fulfill the desires of them that fear him; he also will hear their cry, and will save them. Esa. • 0.19. He will be very gracious unto thee, at the voice of thy cry, when he shall hear it he will answer thee. 1 Job. 5.14, 15. This is the confidence that we have in him that if we ask anything according to his will he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. Upon these promises we may safely build our assurance that in praying we shall not beat the air, and loose our labor, an answer will come in due time, Esa. 45.19. I said not to the seed of Jacob; seek ye me in vain. God would never by so many commandments have enjoined us this duty, and by so many promises allured us to it, if he had meant we should have lost our labor in it.

[ 4] Fourthly and lastly, it becomes us to wait the Lord's leisure, and we shall loose nothing by doing so. He that believeth shall not make hast ▪ saith the Prophet, Esa. 28.16. He that believeth these promises you have heard of, will be content to tarry the Lord's leisure. It becomes not us to appoi • t the Lord his time, when he shall answer us, nor the means how he shall help us. Beggers must be no choosers. It is noted for one of the chief sins of the Jews that they limited the holy one of Israel, Ps. 78 41. There are divers wa • es whereby men take upon them to limit the Lord; and this is one. Who will appoint me the time? saith the Lord, Ier. 49.19. It becomes us I say to wait and attend upon the Lord. Rest in the Lord, and wait patiently for him, saith David, Ps 37.7. And Lam. 3.6. It is good that a man should both hope, and quietly wait for the salvation of the Lord. That speech of Jehoram 2 King. 6.33. What should I wait for the Lord any longer? was the voice of an Atheist, and not of a Christian. The faithful have been wont to speak after another fashion. Psal. 40.1. I waited patiently for the Lord, and he inclined unto me, and heard my cry. Nothing is lost by waiting upon God, his promises shall certainly be performed in the sittest season. Though it tarry (saith the Prophet, Hab. 2. • .) wait for it, because it will surely come, it will not tarry, not a moment, after the fittest season. They shall not be ashamed (that is disappointed of their hope, saith the Lord, Esa. 49.23) that wa •• e for me. And thus have I declared to you the second duty that belongeth to us, when we pray long, and can receive no such answer as our soul desireth.

[ 3] The third, and last thing we must do in this case is to examine well what the cause should be that we speed no better in our prayers that we receive so little comfort, and benefit by them. When Saul had sought unto God and he answered him not that day, he called all the chief of the people together to know and see whose sin had been the cause of it, 1 Sam. 14.37, 38. He was none of the best men but certainly in this case, his example is worth the following. For though the Lord may have other reasons secret to himself, for which he doth deny or delay our suits, yet if we receive not answer from him in any of these five kinds that I told you of the last day: it is our part to lay the fault upon ourselves, and to impu • e it to our sins; and to say with the Prophet, Esa. 59.1, 2. The Lord's hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear, but our iniquities have separated between us and our God, and our sins have had his face from us that he will not hear. And Ier. 5.25. Our iniquities have turned away these things, and our sins have withholden good things from us. Surely (should everyone of us say) somewhat hath been 〈…〉 , or in my prayers, or else the Lord who is so ready to hear, and 〈◊〉 the prayers of his people, would have returned me some answer to my prayers before now. I ask, and receive not because I ask amiss, I am. 4.2. Now the Lord's 〈◊〉 to our prayers should cause us to examine well what hath been the faith of our prayers, that we amending that fault may hereafter find more comfort in prayer.

And for your help that way, I will show you some of the principal faults that use to blemish, and weaken our prayers so as they become not acceptable, and effectual with God.

First, it may be when thou prayedst thou hadst not first repented thee of, and forsaken every known sin; and that man whose conscience tells him somewhat [ 1] he doth daily, and purposeth still to do, that he ought not; somewhat he daily omits to do, and doth not yet resolve to do, which he ought to do, can have no hope that God will hear his prayer. He that would pray must be careful first to purge both himself and his family also from all known sins. Job 11.13, 14. If thou prepare thine heart, and stretch out thine hands towards him, if iniquity be in thine hand, put it far away and let not wickedness dwell in thy tabernacles. If I regard iniquity in my heart (saith David, Psal. 66.18. any iniquity, any known sin) the Lord will not hear me. The promise of audience with God is made only to such as fear him, Psal. 145.19. He will fulfill the desire of them that fear him; he also will hear their cry, and will save them.

Secondly, it may be that the prayers that thou hast used to make, have not been [ 2] made according to God's will. The prayers that God's spirit inditeth in us are made according to the will of God, Rom. 8.27. And upon this doth the success of our prayers greatly depend. 1 John. 5.14. This is the confidence we have in him that if we ask anything according to his will▪ • e heareth us. As if he should say, we can have no confidence he will hear us, but when we pray according to his will. But you will say how may we pray according to the will of God? I answer, 1. When we pray more for spiritual then for earthly things, Mat. 6.33. First seek the kingdom of God, and his righteousness, and all these things shall be added unto you. 2. When we can crave spiritual blessings more importunately, (this is a prayer according to God's will, Luk. 12.32. It is your fathers good pleasure to give you the kingdom ; and 1 Thess. 4.2. This is the will of God even your sanctification ) but in craving of temporal blessings (yea and of the measure also of spiritual graces) we can submit ourselves to the will of our heavenly father. Mat. 26.39. O my father if it be possible let this cup pass from me, nevertheless not as I will, but as thou wilt. 3. When we in our prayers do more importune God for the pardon of our sins, then for the removing of any punishment of sin. Thus Peter taught Simon Magus to pray, Acts 8.22. Pray that the thought of thy heart may be forgiven thee ; but he prayed otherwise, ver. 24. Pray to the Lord for me, that none of these things that ye have spoken come upon me. 4. When in our prayers we can desire the favor of God more then any of his blessings either corporal or spiritual. Thus prayed David, Psal. 4.6. Many say who will show us any good (blessings, and good things many can desire▪ and pray for) but Lord lift thou up the light of thy countenance upon us. Till we have learned out of God's Word to pray thus according to his will, our prayer is but the sacrifice of fools, Eccles. 5.1. And as Elihu speaketh, Job 35.13. Surely God will not hear vanity, neither will the Almighty regard it.

[ 3] Thirdly, it may be thy prayers thou hast used to make were careless, unreverēt, and distracted prayers. If we would speed in our prayers, we must pray in reverence, and fear of the Lord's greatness and majesty, and sense of our own vileness, Ps. 2.11. Serue the Lord with fear: & 5.7. In thy fear will I worship towards thine holy temple. Our hearts must be fixed, and settled upon him & upon the words we utter unto him, and not rove, and wander up, and down. Such a disposition of heart as David found in himself when he would praise God we must strive to have when we pray. My heart is fixed ô God (saith he, Ps. 57.7.) my heart is fixed, I will sing, and give praise. The sense of the Lord's greatness must keep us from speaking anything rashly without understanding, and attention of heart, from speaking we wot not what, as if we were in a dream. This charge is given us, Eccl. 5.2.3. Be not rash with thy mouth, & let not thine heart be hastly to utter anything before God▪ for God is in heaven, and thou upon earth▪ therefore let thy words be few. For a dream cometh through the multitude of business, and a 〈◊〉 voice is known by the multitude of words. We must rouse up our hearts both before, & in our prayers from drowsiness, and cry unto them as Deborah doth unto her heart, Judge. 5.12. Awake awake Deborah; awake awake, utter a song. And as David, Ps. 108.2. Awake Psaltery, and harp: I myself will awake early.

[ 4] Fourthly, it may be the prayers thou hast used to make have had no heat nor fervency in them, they have been formal, and drowsy prayers, and then it is no marvel though they have not been effectual with God. The prayers that God's spirit inditeth are cries, crying, and earnest prayers, Rom. 8.35. We have received the spirit of adoption whereby we cry Abba father. The prayers of God's people are compared to incense, Psal. 141.2. and the incense sent up no sweet favor till the fire that came down from heaven came to it, Num. 16.46. It is the fervent prayer only that is effectual with God, I am. 5.16. The effectual fervent prayer of a righteous man availeth much. Ps. 3.4. I cried to the Lord with my voice, and he heard me out of his holy hill. Ps. 119.145. I cry with my whole heart, hear me ô Lord. For so runneth the promise, Ier. 29 13. Ye shall seek me, and find me when you shall search for me with all your heart

[ 5] Fifthly, it may be the prayers thou hast used to make have proceeded from an heart that lay not low enough, was not truly, and foundly humbled in the sense of thine own unworthiness. We are too apt to applaud both ourselves, and others in that devotion that hath no humiliation in it at all. Remember God would not hear Moses himself for Miriam, till she were further humbled, Nú. 17.13.14. 1. Humiliation arising from the sense of our own unworthi •• s is a great furtherer of the success of our prayers, 2 Chro. 7.14. If my people shall humble thenselves, & pray, then will I hear from heaven. This was that that furthered the success of Manasseh prayers, 2 Chr. 33.12, 13. In his affliction he besought the Lord, & humbled himself greatly, and prayed, and the Lord was entreated of him. 2. Some judgments will not be removed by ordinary prayer, Mat. 17.24. This kind goeth not out, but by prayer & fasting ; so some blessings will not be obtained by ordinary prayer. The children of Israel could not prevail against Benjamin till they had kept a fast, Judge. 20.26. they should have fasted as well as prayed, for the further humbling of their souls in such a case. 3. Take heed therefore that you yield not to that conceit to think yourselves wronged when you have prayed for anything thus, & thus long, & yet cannot speed like those hypocrites, who are brought in thus expostulating the matter with God, Esa. 58.3. Wherefore have we fasted, & thou seest not? wherefore have we afflicted our souls, and thou takest no knowledge? But judge yourselves ever unworthy to be heard; and when you go to pray, strive to be as humble as that worthy Centurion, Luk. 7.6, 7. that when he sued for mercy from Christ, thought not himself worthy that Christ should come under his roof, no not to go to Christ. And as the Prodigal, Luk. 5.21. that said to his father I am no more worthy to be called thy son. Ascribe it only to God's mercy in Christ, if he vouchsafe to show any respect to thee, or thy prayers, Colos. 3.17. Do all in the name of the Lord Jesus, giving thanks to God the father by him.

Sixthly, and lastly. It may be thou hast not prayed in faith, 1. We should in [ 6] our prayers set before us the promises of God, and ground our confidence upon them. Thus did David. Psal. 1 • 9.147. I prevented the dawning of the morning, and cried, I hoped in thy Word. These we may (with a reverend boldness) allege to God in our prayers, and bind him with his own word, which he can no more deny, then cease to be God. Thus doth David, Psalm 143.1. Hear my prayer ô Lord, give ear to my supplications, in thy faithfulness answer me, and in thy righteousness. 2. We should in our prayers set before us, the worthiness of our advocate, and high Priest, who sits at his Fathers right hand, to present our prayers unto him, and make them acceptable in his sight. Heb. 4.1 • , 16. Seeing that we have a great high Priest, that is passed into the Heavens, Jesus the Son of God; let us therefore come boldly unto the throne of Grace, that we may obtain Mercy, and have Grace to help in time of need. And remember the promise, John 16.23. Verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Unless we come in this faith thus grounded upon the promises of God, and upon the all-sufficiency of our Mediator, we can have no hope to speed well in our prayers. He that would ask anything of God (saith the Apostle, I am. 1▪6, 7.) let him come in faith, nothing doubting; otherwise, let him not think that he shall receive anything of the Lord.

Lecture XVI. On Psalm 51.1, 2. Febru 21. 1625.

WEE have already heard that in these verses, three things were to be observed principally. 1. That David in his great distress, and anguish of heart, flieth unto God, & seeketh comfort and help from him by prayer. 2 What was the chi • fe thing, that in this his prayer he beggeth of God; that is to say, the remission and pardon of his sin,. 3. Upon what ground he did build this his hope to obtain this suit of God; that is, the mercy of God, and nothing but that. The first of these three points, we finished the last day, and are now to proceed unto the second.

We must therefore observe here, 1. That this is the only thing he beggeth [ 1] here of God. The Lord had denounced against him by Nathan. 2. Sam. 1 • .10—12. very heavy and grievous judgments. 1. That as he had taken away Uriah's wife, and committed filthiness with her; so would he take his wives, and give them to one that should defile, and abuse them; by filthy whoredom he had sinned, and by filthy whoredom he should be punished. 2. That as he had slain Uriah with the sword, of the children of Ammon ; so should the sword enter into his own house; by the sword he had sinned, and by the sword and blood he should be punished. 3. That as he had brought dishonor upon God, and his holy religion, by giving great occasion to the enemies of the Lord, to blaspheme ; so would God bring open shame, and reproach upon him, before all Israel, and before the Sun. 4. That the instruments God would use to afflict him by in this manner, should be them of his own house, his own children whom he had too dearly loved. I will raise up evil against thee out of thine own house. 5. That these grievous plagues should be upon him, not for a day, or a week, or a month, or a year, but all the days of his life. The sword shall never depart from thine house. Yet in this whole prayer of his, ye shall not find one petition, one word for the removal or putting by of these judgments, all his suit is only for the pardon of his sin.

Why (may you say) might he not lawfully have prayed against these temporal judgments? I answer, yes; verily he might. For so did Abraham when God had threatened destruction to worse people then these, yet he prayed against it, Gen. 18.32. Yea so did David himself for the life of the child that was begotten in adultery, 2. Sam. 12.16.22. And at another time. Psal. 39.10. Remove thy stroke away from me, for I am consumed by the blow of thine hand.

What then (will you say) made he no reckoning of these judgments in his wives and children, so long as himself was spared?

I answer, yes doubtless; for he was as tender hearted, and good natured a man as ever lived. He loved his wives dearly, as may appear by the care he had to provide for them, even after they had been ravished, 2. Sam. 10.3. He loved his children dearly, as may appear by the extreme passions he was in for the death of two of them, though they had been both of them extremely lewd, and unworthy of his love. For Amnon first. 2. Sam. 13.36. he wept very sore ; and then for Absalom, 2. Sam. 18 33. He was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said, O my son Absalom, my son, my son Absalom, would God I had died for thee, O Absalom my son, my son.

If ye ask me yet further, why then prayed he not against these judgments? Had he not hope to have prevailed in such a suite? Had God reviled to him that his decree concerning these things was irrecoverable? Had he said of them as Ezek. 14.18. Though these three men (Noah, Daniel, and Job) were in it, as I live saith the Lord God, they shall neither deliver sons, nor daughters?

I answer, that I cannot say so neither. For there is hope in Israel (and among God's people) concerning this, as Shechaniah speaketh, Ezr. 10.2. Temporal judgments that have been as peremptorily denounced as these were, have yet by the repentance and prayers of the parties been kept of, as we see in the case of Hezechia, Esa. 38.5. I have heard thy prayer, behold, I will add unto thy days fifteen years.

But why prayeth not he against these judgments? will you say.

I answer. Surely his sins now took up all his thoughts and affections; he could now think of nothing else; he counted these judgments nothing in comparison of his sins; he thought himself a happy man, if his sins might be pardoned, though all these judgments did light upon his house. And this is the first thing is to be observed in this suit. But then observe secondly, how earnest [ 2] he is with God in begging this suit. 1. He oft repeateth this suit, and hath never done with it; in these two verses thrice, blot out my transgressions, wash me from mine iniquity, cleanse me from my sin. And then verse 7. again Purge me with Hyssop, wash me, and I shall be whiter then snow. And again ver. 9. Hide thy face from my sins, blot out mine iniquities. 2. It is not his whoredom and murder only that troubled him, or that he desired pardon of, that would not serve his turn. Wash me thoroughly, or multiply thy washings upon me: and verse. 9. Blot out all mine iniquities ; as if he should say, Let not one spot of any of mine iniquities abide on me. Now from these things thus observed. 1. That he desireth not so much the removal of so heavy judgments, as the pardon of his sins. 2. That he maketh no suit for that, but for this alone. 3. That he presseth God in this suit, with such importunity and earnestness; we have this Doctrine to learn.

That pardon of sin is more to be desired, then deliverance from the greatest judgments that can befall us. Observe the proof of this doctrine in four points, all exemplified here in the person and practice of David, a man after God's own heart.

First. The man that truly knoweth what sin is, whose heart is rightly [ 1] touched with the sense of it, counteth his sin the greatest evil and misery that he can fall into; it troubleth him more, he is more afraid of it, then of any other. David now was in great perplexity and anguish of soul, which he compareth to that anguish a body is in, that hath all his bones broken, verse 8. If Nathan should have come to him now, and asked him, why, where is thy pain David? Where art thou sick? What is it that troubleth thee so? Is it the fear of that open shame I told thee God will bring upon thee in thy wives? Is it the fear of the sword I told thee God would bring into thy house? Is it any such matter? His answer would have been; No, no Nathan, it is nothing but my sin that paineth and troubleth my soul: those things trouble me, nothing so much. Nothing is so much to be feared, nothing will so trouble and humble the heart, as sin will do; when once God shall charge it upon a man, it will bite like a Serpent, and sting like an adder, as Solomon speaketh, Prov. 23.32. When the poor man that had an incurable palsy was brought to Christ, the first word that Christ spake to him was this, Mark • 2.5. Son, thy sins be forgiven thee. He saw that the poor man's sins troubled him much more then his palsy did. All bodily diseases are but as flea-bitings, in comparison of that anguish that sin will put the heart unto. The spirit of a man will sustain his infirmity (saith Solomon, Prov. 18.4) but a wounded spirit who can bear? When the Angel telleth Joseph that Christ should be called Jesus, a Savior, a deliverer, and Redeemer of his people, he giveth this for the reason of that name, Matth. 1.21. For he shall save his people. From what? not from poverty, nor sickness, nor shame, nor persecution, but from their sins. Sin is the greatest misery and evil, that a man can be saved or delivered from.

Secondly. That man that truly knoweth what sin is, accounteth the pardon [ 2] of his sin, to be sufficient ground, and cause of comfort in any distress. David was now in great anguish of soul, as I told you, he stood in great need of inward comfort, & that was his earnest desire, as you may see ver. 8.12. Make me to hear joy and gladness, restore to me the joy of thy salvation. Which way sought he to come to comfort? what made he the main ground of all his comfort? surely the pardon of his sin. If once he might obtain that, he knew he should have comfort enough, without that, he looked for no comfort. Therefore is this oft mentioned as the justest, and soundest ground of all true comfort. Comfort ye, comfort ye my people saith your God (it is the Lord's speech to his servants and messengers, Esa. 40.1, 2.) speak ye comfortably to Jerusalem. How should we do that, may God's servants say? Cry unto her, that her warfare is accomplished, that her iniquity is pardoned. No sound comfort can be had till then; and when once that is known, nothing can make a man's state uncomfortable. So speaketh our Savior to the poor man that had the palsy, when he saw him dejected in mind, and uncomfortable, he saith not, son, be of good comfort, thy palsy hath left thee; & thou that couldst not have come hither, if four men had not brought thee. Mark 2.3. shalt be able to take up thy bed, and walk home without any help, but how doth he comfort him, Matth. 9.2. Son be of good comfort, thy sins are forgiven thee. So when he would comfort Mary Magdalene, that was so full of trouble of mind, and sorrow, that she was able with her tears to wash his feet, Luke 7.38. he saith unto her, verse. 48. Thy sins are forgiven thee. As if he had said, thou hast no such cause to weep so, thou hast cause to be comfortable, and cheerful, for thy sins are forgiven. This peace of God (that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him) is said, Phil. 4.7. to pass all understanding. No heart can conceive how comfortable, and blessed a thing that is, but that which hath felt and enjoyed it.

Thirdly. The man that truly knoweth what sin is, desireth and longeth after [ 3] nothing so much as the pardon of his sin, is not so earnest and importunate with God in any suit as in this, If God should now have said to David, as after he did unto his son Solomon, 1. Kings 3.5. Ask what I shall give thee. Certainly this should have been his petition. Lord, that my sins may be forgiven; yea, see how earnest he is here with God for this. To such men Christ (who is our propitiation, and only means to procure, and purchase our pardon) is precious as the Apostle speaketh, 1. Pet. 2.7. To you that believe, he is precious ; yea so precious, that in comparison of him, and of God's favor through him, they esteem basely of everything else, Phil, 3.8. I do count all things but dung, that I may win Christ.

[ 4] Fourthly and lastly. The man that truly knoweth what sin is, thinks he hath even enough when he hath gotten his pardon, though God should deny him all things else, and saith of it, as Jacob when he was sure Joseph was still living, Gen. 45.28. It is enough. Yea he counts himself to be a happy man if once he have obtained this. So we see David here maketh this his only suit; and saith in another place, that this is enough even to make a man happy, Psalm. 32.1, 2. Blessed is the man whose transgression is forgiven, whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity. Nothing can make that man miserable, whose sins are forgiven.

Now the reasons and grounds of this Doctrine, are principally two, being taken from the true, and sound consideration of the nature of sin. And for the nature of it, we will go no further then to that description that David maketh of it in these two verses, and to those two comparisons, whereby he doth here resemble it.

[ 1] First, he compareth sin to debt in these words, verse 1. Blot out my transgressions. Our sins are our debts, as our Savior teacheth us to call them, and account of them in the fifth petition of the Lord's prayer, Matth. 6.12. Forgive us our debts.

First. The obedience God requireth of us in his Law, is no more but just, and due debt, we are bound and ought to perform it; and in case we perform it not; the penalty and curse which the law inflicteth, is most justly due unto us. We stand bound to perform either the one or the other. To this obligation every man's conscience hath set his hand and seal, and will acknowledge it, and say Amen unto it one day. God requireth in his Law, that so soon as his people should come into the land of Canaan, the curses of this law (this bond and obligation) should be read in the hearing of them all, men, women, & children, and that all of them should say Amen to it, Deut. 27.26. Cursed is he that confirmeth not all the words of this Law to do them, and all the people shall say Amen. The copy and counterpane of this bond between God and us, every man hath in his own conscience, which will acknowledge it to be most true, and just; as the Apostle speaking even of heathen men, saith, Rom. 2.15. which show the work of the Law, written in their hearts.

[ 2] Secondly. These debts of ours, though we be apt to forget, yet the Lord will never forget. The Lord hath sworn by the excellency of Jacob (saith the Prophet Amos 8.7.) Surely I will never forget any of their works. He keepeth a debt book, wherein he hath set down in writing everyone of them. Esa. 65.6. Behold, it is written before me. And our own conscience also scores up everyone of our sins, and sets down the time and place, when, and where we committed them, and so came into God's debt further, and further. And though it be like a sealed, and clasped book for a time, that we cannot look into it, (which maketh us think we are little or nothing in God's debt) yet these books will one day be opened. Revelation 20.12. I saw the dead, small and great, stand before God, and the books were opened—and the dead were judged out of those things which were written in the Books, according to their works ; and then it will appear, our debt books agree fully with God's debt books, our scores with his scores. According as the Apostle saith, Rom. • 15, • 6. that the consciences of men shall bear witness with God, in the day when God shall judge the secrets of men by Jesus Christ.

Thirdly. These debts of ours (if we get not in time a discharge, and Qui •• [ 3] est from them) will be exa • t • d everyone o • them at our hands. The Lord (I tell you) is such a creditor, as will look to have his own, Eccles. 1.9. Know thou, that for all these things, God will bring thee to judgment, And 1 • .14 The Lord shall bring every work into judgment with every secret thing, whether it be good or evil.

Fourthly, these debts of ours are grown to such a huge sum, as we are never [ 4] able to satisfy and pay them; and therefore they are compared to a debt of ten thousand talent • Matth. 18.24. a sum, which there was never any merchant or King in the World so rich, as was able to pay it.

Fifthly. Now consider well of this reason. To an honest mind, it is a heavy [ 5] thing, yea a very heavy thing, to be more indebted, 〈◊〉 to a 〈…〉 , then he is able to pay; a matter of great grief and 〈◊〉 it is and so indeed ought to be, Rom. • .8. 〈◊〉 no man anything. Mat. 5.2 • . 〈…〉 qui •••• , P • o. 6.4 • . 〈…〉 to thine eyes▪ nor • tum • er to thine eye-lids, deliv • r thyself as a Roe (with all the speed thou 〈◊〉 ) • rom th • 〈◊〉 of the hunter. It is made the note of a graceless man to be careless in this case, Es. 3 • .21. The wicked borroweth, and payeth not again. How heavy a thing is it th • n, to be thus in debt 〈◊〉 danger unto God, and always liable unto his arrest For 1. He hath another manner of prison to cast his debtors into, then all the prisons and dungeons in the world are. Mat. 22.13. Bind him hand and foot, and call him in ••• ter darkness, there shall be weeping and gnashing of teeth. 2. Here no hiding of our heads, or keeping close will serve the turn. 〈◊〉 130.7. Whither • hall I flee from thy presence. 3 There is no hope of escaping his arrest or execution by any rescue or strength we are able to make Job. 10.7. There 〈◊〉 that can deliver out of thy hand. And therefore no marvel thou 〈…〉 , though he cry out here so earnestly to God, to 〈◊〉 them out of his debt book, and cross the book, ver. 1. Blot out my transgressions, and ver. 9. Blot out 〈◊〉 iniquities. Certainly, so will everyone of us do that truly knoweth, what it is to be thus indebted unto God.

The second reason of the Doctrine, is contained in the second comparison, [ 2] whereby David here resembleth, and setteth forth the nature of sin. He compareth it to filthiness, and uncleanness in these words of the second verse, With me thoroughly from mine iniquity, and cleanse me from my sin So is all sin called, not 〈…〉 Cor. 7. • . Let us cleanse our s • lves from 〈…〉 fl • sh and spirit. Yea, sin for the filthiness of it, is compared to the excrement • of a man, 〈…〉 .

See the proof of this in two points, sin unrepented of, and unpardoned, 1. defileth and polluteth a man himself, maketh him most 〈◊〉 , and 〈◊〉 some. • . it maketh everything unclean and polluted unto him▪ so as he shall receive no good, but hurt by it. for the first, Nothing so defileth a man, as sin doth. Mat. 15.19, 20. Out of the 〈◊〉 proceed evil thoughts, murders, 〈…〉 the • is, false witness, blasphemies, these are the things which defile a man. In which respect, S • lo •• n saith, Pro. 13.5▪ that a w ••• d man is lo • thsome. 1. Sin maketh a man loathsome to all good men, Psal. 15.4. In whose eye • a vile person [ 1] is contemned. Prov. 2 • . • 7. An unjust man is an abomination to the just. He cannot in his heart esteem him, he dares not be familiar with him. Ps • l. • 6.5. I have hated the congregation of evil doers, and will not sit with the wicked. 2. It maketh a man loathsome to all men; even to such as owe most duty unto him, that they cannot reverence or esteem him, as otherwise they would, the father to the child, the husband to the wife, the master to the servant, Lam. 1.8. Jerusalem hath grievously sinned, therefore they that honored her, despise her. And though this be not fully seen in this World (and yet alas it is too much seen every day in all places) yet in the end of the World, and the day of judgment, it shall be perfectly seen. For then wicked men shall be an abhorring to all flesh, as [ 3] the Prophet speaketh, Esa. 66.24. Thirdly, sin maketh men loathsome unto God My soul loathed them, saith the Lord. Zac. 11.8. Yea the best things that proceed from them the Lord loatheth, Pro. 15.8. The sacrifice of the wicked is an abomination unto the Lord. For he is of so pure eyes, that he cannot endure to behold [ 4] evil, or to look on any iniquitiy. Hob. 1.13. 4. and lastly, Sin will make a man loathsome, even unto himself, when God shall open the sink, he will feel such a filthy and loathsome sent, to come from it, as will even overcome him, and make him unable to abide himself. See the experiment hereof, not in Judas only, a cast-away, who when God discovered to him the loathsomeness of his sin, went and hanged himself, Matth. 27.3—5. but in God's dearest servants, in Job, who crieth out, 42.6. I abhor myself ; and in those repentant Jews, of whom it is said, Ezekiel 36.31. Then shall ye remember your own evil ways, and shall loath yourselves in your own sight for your iniquities.

But this is not all the filthiness that is in sin, to defile the man himself, that committeh it, and make him loathsome. It doth also.

[ 2] Secondly, Make everything unclean, and polluted to him, so as he shall receive no good, but hurt by it. It poisoneth everything to a man, his health, wealth, friends, children, food, recreations. Titus 1.15. To them that are defiled and unbelieving, nothing is pure, Yea, even the holy things of God, his Word, and Sacraments, Leviticus 16.16. The Priest shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and of their sins. Hag. 2.13. If one that is unclean touch any of the holy things, shall it be unclean? and the Priests answered and said, it shall be unclean.

And therefore no marvel though David's sins did so trouble him, though he cry out here so earnestly unto God, ver. 2. Wash me thoroughly from mine iniquity, and cleanse me from my sin. And Psal. 32.1. Blessed is he whose transgession is forgiven, and whose sin is covered. And certainly, so will everyone do that knoweth how filthy a thing sin is; how loathsome it will make him; and how it will defile and poison everything to him.

Lecture XVII. On Psalm 51.1, 2. Febru. 28. 1625.

IT followeth now, that we proceed to the uses of this Doctrine.

Whereof, the first of them is for reproof of them, that do not do as David did here; And which of us all is it, that is not liable to this reproof? This [ 1] will appear in three points. First, there be many things that we do all more earnestly desire, and seek after, then the pardon of our sins; and to us the Lord may say, as he did to Martha. Lu. 50.41, 42. Martha, Martha, thou art careful, and troubled about many things ; how we may live, and live wealthily, and pleasantly, and in credit, but one thing is needful. That one thing that is needful, and only absolutely needful, the pardon of our sins, and God's favor, we take little thought for. And what are these things that we seek more eagerly then God's favor, and prefer before it? Surely, 1. They are uncertain, 1. Tim. 6.17. Trust not in uncertain riches. 2. They can yield us no sound comfort, when we have most need of comfort, or make us ever a whit the happier, Esa. 55.2. Wherefore do you spend your money, for that which is not bread, and your labor for that which satisfieth not? 3. The more we have of them, with the more difficulty shall we be saved, and go to heaven, Lu. 18.24. How hardly shall they that have righ • s, enter into the kingdom of God?

Secondly, our sins do not trouble us, more then anything else, we count them [ 2] not our greatest evils, or greatest miseries. The evil of punishment seems far more intolerable to us, then the evil of sin. There be many things that trouble us much more, and we can worse bear then our sins. A little want, a little sickness, a little trouble in the world, disquieteth our hearts, much more then ever our sins did. And it may be said to everyone of us, as Elihu speaketh, Job 36.21. Thou hast chosen iniquity, rather then affliction.

Thirdly. The greatest part of men count sin no evil, no misery at all, are [ 3] never troubled with any of their sins past, not afraid to commit any sin that they are moved unto. They can go away as lightly with their sins, as Sampson did with the gates of Gaza, Judges 16.3. Sin is no burden to them at all; they are never disquieted in their minds, with remembrance of their sins, but are fu • l of admirable peace; peace in life, and peace in death. Psal. • 3.5. Thou are not in trouble at other men, Luke 11.21. The strong man armed, keepeth his palace, and his goods are in peace. Nay none are so merry as they, yea their sins make them merry, and they are never so j •• and and light hearted, as when they have sinned most, Jeremiah 11.15. When thou dost evil, then thou rejoicest. Surely the cause of this, is worthy to be inquired into, these men certainly have diseased, and distempered souls, and the best way to cure this, and every other disease, is to find out, and remove the cause of it. Let me therefore inquire into the causes of this distemper, and to that end demand a question or two of these men.

First, Joseph was afraid to commit sin, though he were strongly tempted unto it, and could have done it secretly enough, Gen. 39.9. How can I do this great wicked us, and sin against God. And it is made a note of a godly man, that be feareth an oath. Eccles. 9.2. And why art not thou afraid to sin, to lie, to swear, to be drunk to deceive thy neighbor, to commit any sin.

Secondly, Peter was so troubled for his sins, that he wept bitterly, Mat. 26.75. 〈…〉 for 〈◊〉 while, that Christ was fain first to appear to 〈…〉 to take great pains to comfort him, John • 1.1 • —17. And 〈…〉 here, and Psal. 33.4. Min • iniquities are as an heavy burden, 〈…〉 me to bear. And so was the incestuous person, 2. Cor. 2.7. ready 〈…〉 up with overmuch sorrow. And why art not thou troubled in the mind at all for any of thy sins? Why countest • thou them no burden at all?

Thirdly, David hath never done crying to God here, for the pardon of his sins, ver. •• . O Lord blot out my transgressions, wash me thoroughly from mine iniquity, and cleanse me from my sins. and ver. 9. Hide thy face from my sins, and blot out all mine iniquities. And why dost thou never use to cry heartily unto God for the pardon of thy sins, nor seek after it?

First, thou wilt say, thou hast no such cause to be troubled as David had, thy sins are not so heinous as David's were, thou werr never murderer, nor adultery, •• either, thou thankest God. This was the cause why the Pharis • e when he came to pray, made no suit at all for the pardon of his sins, they were no trouble to him. Lu. 18.11. I think thee ô God, I am not as other man, extertioners, unjust, adulterers, or even as this Publican.

But to this I answer,