The Blind Mans Sermon, Sermon
THE Blinde-Mans Sermon: OR Confutation of the blinde Phariſes.
By THOMAS GRANGER, Preacher of the Word, at Botterwike nere Boſton in Lincolnſhire.
LONDON, Printed by T. S. for Thomas Pauier, and are to beſold at his ſhop in Iuie-Lane. 1616.
TO THE WORſhipful, and my very good friend, Mr. Charles Leuenthorpe, Student in Chriſts Colledge in Cambridge.
SIR, the duty that I owe vntounto you on the one ſide, and the conſideration of your worthineſſe on the other, moued me firſt to ſend this ſmall preſent vntounto you, deſiring thereby to exhibite ſome teſtimony of my ſincere affection towards you, in the good opinion that I hauehave of you for your good choiſe, and hope of your happy proceeding therein: Truſting in the Lord, that as you hauehave deuoted your ſelfe to Learning, and intend to conſecrate your ſelfe to the Church of God; ſo the Lord will bleſſe you in all your ſtudies, and make you a powerfull inſtrument in the building and maintaining of his kingdome.
Your Worſhips in the Lord to command, THOMAS GRANCER.
THE BLINDE-MANS Sermon.
IOHN 9. 31.
Now wee know that God heareth not ſinners, but if any be a worſhipper of God, and doth his will, him hee heareth.
THeſe are the words of one that was borne blinde, to whom our Sauiour Chriſt had reſtored his ſight. And hée was occaſioned héer eunto by the enuious, and ignorant Phariſées, who ſaid in the verſe 24. that they knew Chriſt to be a ſinner. And in the verſ. 29. that they knew not whence hée was: that is, whether his doctrine and miracles were of God, or of Sathan. In the verſe 30. he cloſely reproueth their ignorance by way of admiration: Doubtleſſe this is a maruellous thing that you know not whence hee is! &c. Now in this verſe hée goeth forward, teaching them, and prouing vntounto them that Chriſt is not a ſinner, and that he is of God. That Chriſt is not a ſinner, he proueth in this verſe, and thus he argueth:
God heareth not ſinners,
But God hath heard this man:
Therefore this man is not a ſinner.
The Aſſumption, namely, that GOD hath heard him, he proueth in the verſ. 32. his argument being drawne from the effect of Gods power in him, namely, the wonderfull Miracle that hée wrought, in reſtoring him to his ſight, which he amplifieth by the compariſon of all times: Since the world began, it was neuer heard that any man opened the eyes of one that was borne blind. The greatnes of the Miracle appeareth héerein, that being borne blind, he had no eyes, therfore it muſt néeds follow, that hée made him new eyes: and hée that can make eyes, can alſo create a man, which none can doe except God alone, and hée to whom God giueth power to doe it.
The Propoſition is a doctrine, which he firſt confirmeth by the ground, that is, the common knowledge and conſent of all men, in the firſt words, [We know.] Secondly, he illuſtrateth the ſame by the contrary, [But if any man be a worſhipper of God, and doth his will, him hee heareth.] Heerein therefore thrée things are to be handled. Firſt, the ground of the Doctrine. Secondly, the Doctrine it ſelfe. Thirdly, the illuſtration thereof.
I. Wee know.
Which is as much as if hée had ſaid, all men learned, and vnlearned, Iew and Gentile, euen all men, by the light of Nature, know that God heareth not ſinners. And héerein we are to obſerue, that whereas he ſaith (wee) hée alludeth to that proud and ignorant ſpéech of theirs, in the verſe 24. cloſely deriding their ignorance. As if hée had ſaid, you Phariſes, that are puft vp with pride and vaine-glory, whoſe hearts Satan hath filled with couetouſnes, whoſe minds the poyſon of blacke enuy hath blinded, & whoſe iudgments, worldly luſts hauehave corrupted, that you neyther will, nor can diſcern the truth, nor iudge righteous iudgment, you know this man to be a ſinner. Becauſe this man conuinceth you of open rebellion againſt GOD, laying open the foule corruptions of your hearts, which with your ſubtle deluſions of Almes, Faſting, and Prayer, you kéepe ſecret and cloſe within your ſelues, from the eyes of the poore Commons; and becauſe he glorifieth not your perſons, neither any whit reſpecteth you in the ſight of the people, which would be honoured and called Rabbi of eueryevery man; but contrarily reprooueth your pride, couetouſneſſe, cruelty in deuouring widdowes houſes, and hypocriſie, whereby you thinke your ſelues greatly diſgraced, therfore are you incenſed in malice, enuy, and hatred againſt him, deuiſing & plotting againſt him, ſéeking to inſnare and intangle him in his ſpéeches, if by any meanes, colour, or pretence, you might bring him within the compaſſe of treaſon, or danger of Law. Hence it is that euen contrary to your owne knowledge, you ſay that you know him to be a ſinner. But I that hauehave béene afflicted euer ſince I was borne, that hauehave euer till now borne this heauy croſſe of blindneſſe, & now at length hauehave obtained mercy, that not onelyonly bodily eyes ſhould be giuen mée, to behold this comfortable light of the Sun, but the eyes of my mind ſhould be opened to behold the ſon of God, I and ſuch as I, euen we know that this man is not a ſinner, whatſoeuer it pleaſeth you to know and iudge of him.
Héere wée obſeruc, and ſée a poore and vnlearned man teaching the learned Phariſes, profeſt Doctors of the Law, and Prophets: and yet are they ſo ignorant in both, as that a common man muſt teach them, yea, they are ſo dull as that they cannot learne, which maketh the man to maruell at them. Surely indéede it is a maruellous thing, that plaine, ſimple, and vnlearned men ſhould teach learned Clerks, the wiſe and prudent: yet ſo it is; for the Goſpell is a Myſtery, it is all wonder, for it is not grounded on any principle in nature, therfore it is as great a wonder alſo, that any man ſhould beléeue it, but that it ſhould be rather to the Iew a ſtumbling block, & to the Gentiles fooliſhnes. In Mat. 11. Our Sauiour Chriſt had preached the Goſpel to thrée great & populous cities, Corazim, Bethſaida, and Capernaum, whereof Capernaum was euen lifted vp to Heauen with the wealth, pompe, and pride of this world. In this city there were many rich Merchants, that had knowledge enough by their traffique to encreaſe their ſubſtance. In it were learned men, and great Schollers: In it were prudent and politicke gouernours, yet for all this when Chriſt preached the Goſpell among them, there is none that repenteth, none that beléeueth, none that vnderſtandech. They flockt about him to heare newes, for ſo his doctrine was accounted, and to ſée wonders, and when they had ſufficed themſelues with nouelties, there is no more repenting, beléeuing, remorſe for ſinne, than if they had béene at a play: but they returned backe againe like the Dog to his vomit, and the Sow to her wallowing in the mire. Héereupon hee declareth the cauſes héereof, by way of thankſgiuing, for the inſtruction of his Diſciples then preſent, ver. 25. I thanke thee O Father, Lord of Heauen and earth, becauſe thou haſt hid theſe things from the wiſe, and men of vnderſtanding, & haſt opened them vntounto babes. It is ſo O Father, becauſe thy good pleaſure was ſuch. Héerein the Diſciples might learne. Firſt, that the Goſpell cannot be comprehended with mans vnderſtanding and reaſon. Secondly, that there is no power, diſpoſition, or inclination in mans will to receiue the Goſpell, being not onelyonly not congruous, but flat contrary to the ſame. For theſe Cities, though they were not ſuch brutiſh ſinners as the Sodomites, but ciuilly honeſt, or naturally vertuous, yet they were as vnbeléeuing, and more vnbeléeuing then the Sodomites would hauehave béene: therefore they ſhall receiue the greater condemnation. Thirdly, the Diſciples héereby might learne, that to repent and beléeue is the meere mercy and grace of God. Fourthly, that this mercy and grace, méerely procéedeth of the good pleaſure of his will. Fiftly, that God being abſolute Lord of all the world, and maker of all men, reſpecteth not perſons, but hath mercy on whom hée will, and paſſeth by whom he will, Rom. 9. 15.
Therefore ſéeing that theſe old rotten rags, our darke hearts cannot retaine the new péece; neither that theſe olde corrupt veſſels can conteyne the new wine of the Goſpell, there muſt a new heart be giuen vsus, and a new ſpirit put within vsus, Ezech. 36. 26. 27. We muſt be borne againe, before we can enter into the kingdome of grace, and of glory, Iohn 3. 5. Now this ſecond birth is not of fleſh and bloud, nor of the will of man, but of the ſpirit of God, who regardeth not perſons, ages, ſexes, worldly prerogatiues. 1 Cor. 1. 26. 27. 28. Brethren, you ſee your calling, how that not many wiſe men after the fleſh, not many mighty, not many noble are called: But God hath choſen the fooliſh things of the world to confound the mighty things, and vile things of the world, and things that are deſpiſed hath God choſen, and things that are not, to bring to nought things that are.
Chriſt choſe not, nor called any of the Politicians or Péeres of Ieruſalem to bée the planters and builders of his Church and Kingdome, nor yet any of the Phariſes, Scribes, or Lawyers, for they were not fit nor apt to make Diſciples of; thoſe rotten, tattered garments, and fuſty veſſels were too farre worne, and ſpent, and too much corrupted with fleſhly wiſdome, worldly policy and craft, ſenſuality, bodily pleaſures, pomp, & vanities of naturall life: So far were they ouergrowne, & throughly corrupted herewith, as they could not empty themſelues, nor lay aſide theſe things, to prepare themſelues for Chriſt, vnleſſe they ſhould lay their whole ſelues aſide.
But hée choſe ſimple and ſilly Fiſhermen, which hauing their buſineſſes, and getting their liuing by ſea, had leaſt fellowſhip and ſmalleſt dealings with men which were men of no imployment, little acquainted with the ſubtilty & craft of the world, and were as babes in compariſon of Citizens, and ſuch as deale in great and many matters. Theſe, and ſuch like, as are leaſt infected with the world, and whoſe bodies are broken and tamed with labour and trauell, hunger and cold, are fitteſt inſtruments for the holy Ghoſt to worke in. They are the fitteſt by whom God might ſhew forth his ſauing wiſedome, and by, and in whom his goodneſſe, mercy, and grace might be moſt clearely manifeſted to the world. And this is the glory of his mercy and grace, to exalt, honour, and glorifie the fooliſh, weake, and contemptible things of the world, by calling them to be the greateſt in the kingdome of grace: to whom the honour, glory, and wiſedome of this world muſt ſtoope, and yéeld it ſelfe in homage: yea, the leaſt in this kingdome is aboue all principality and power.
Another example hereof there is in the poore family of Lazarus of Bethania, whether Chriſt often reſorted to dinner, to ſupper, and to lodging, and where he had his heartieſt intertainement. Why? was not Ieruſalem the moſt conuenient place for the Lord of Heauen and earth, the King of glory to be intertained in? Was it not more fitting that Herod the King, that Pilate the Romaine preſident, or rather that Caiphas the high Prieſt, or that ſome of the Princes, or at the leaſt-wiſe, that ſome of the Elders ſhould hauehave giuen him royall intertainment, according to the maieſty of a King? Where were the Scribes and Phariſes that ſit in Moſes chaire, whoſe Diſciples they boaſted themſelues to be? How could they be better imployed, then in receiuing and glorifying the Sonne of God before all the people, teaching all men by their owne example to reuerence, to fall downe, and worſhip him? Why doe they not with all ſubmiſſion, and proſtrate humilitie, as their Maiſter Moſes commanded them: heare this Prophet that the Lord their God hath raiſed vp vntounto them, which is greater then Moſes, than Elias, than Salomon, being the Lord of life, the Prince and Sauiour of the world?
If Chriſt had appeared in earthly royalty, worldly oſtentation, pompe, power, dignity, then would Annas and Caiphas the high Prieſts, the Elders, the Phariſes hauehave gathered to him, and giuen him royal intertainment, becauſe they would hauehave hoped by him to hauehave béene freed from the tributes, taxations, and ſeruitude of the Romains, from the pollage and pillage of the Publicanes and Officers; becauſe that by him they might be honoured and graced in the ſight of the Commons, and becauſe that by him they might be promoted to worldly dignities.
But becauſe his appearance was ſpirituall, not worldly, hée hath neither forme nor beauty, Eſa. 53. 2. they ſaw nothing in him wherefore they ſhould deſire him. They ſaw onelyonly out of their proud, couetous, and enuious hearts, matter of contempt, becauſe that for the endleſſe comfort of the meaneſt and baſeſt eſtate, he appeared in forme of a ſeruant. And though the brightneſſe of the glory of the Father, together with his mercy, compaſſion, and goodnes towards man more manifeſtly ſhined heerein, yet they looking on him with fleſhly eyes, iudge of him according to the outward appearance, Ioh. 7. 41. Therefore as a ſeruant they eſtéeme him, and vſe him. And becauſe he wholly did the workes of God, in gathering together and ſauing the Elect, to the onelyonly honor and glory of God, and not to the honour of himſelfe, and of them eſpecially, therefore do they condemn him for the moſt wicked man, and handle him like the vileſt creature of the earth.
Let our litterall teachers, that are ſo ripe headed, but dead-hearted, and all common Proteſtants, commonly carnall Goſpeliers, thinke and conſider well of this, and apply it to the preſent times, and their preſent ſelues, if ſo be that in ſéeing they can perceiue, and in hearing they can vnderſtand. For as Chriſt the head was receiued, intertained, and vſed then, ſo ſhall his true members be to the worlds end among them that profeſſe his name. For this is the miſtery of iniquity. And the Apoſtle teſtifieth that the afflictions of Chriſt are accompliſhed in his members. And all that are in Chriſt Ieſus ſhall ſuffer perſecution, though not at all times with extremity (as very many of the children of God hauehave done) yet in ſome meaſure and degrée euen in the moſt reformed and eſtablished Church, yea, and almoſt in the beſt reformed houſe. Noahs family was the moſt godly, and beſt in all the world, yet is there in it an vngratious Cham. In Abrahams houſe a mocking Iſhmael. In Iſaaks, a prophane and reuengefull Eſau: and amongſt the Diſciples of Chriſt, a couetous theefe and a traitour.
Where was our Sauiour crucified, but amongſt his owne? He came amongſt his owne, but his owne receiued him not. Iohn 1. And where are the members of Chriſt afflicted & perſecuted, but amongſt their owne? The brethren of Chriſt, euen Church-men, (as we ſay) betrayed him, ſold him, put him to death: ſo the brethren of the godly ſhall be their perſecutors, euen they (I meane) of the ſame profeſſion, as Dauid complaineth. It was not mine open aduerſary, that did me this diſhonour, but euen thou my companion, and familiar friend, wee tooke ſweet counſell together, and went to the houſe of God as friends.
Vſe.
This teacheth Chriſtian men, not to thinke the better of themſelues for their worldly wiſedome, wealth, honour, learning, degrées in the Vniuerſity, &c. Séeing a man in the ample poſſeſſion of all theſe, theſe may be the leaſt in the kingdome of heauen. (I ſpeake not this to derogate from learning.) In Luke 10. 17. The ſeauenty Diſciples, that Chriſt ſent to preach in the Cities, whether himſelfe would come, returned againe with ioy, ſaying, Lord, euen the Deuills are ſubdued to vsus through thy name: but in verſ. 20. Chriſt curbeth their reioycing which ſauoured too much of the world, Reioyce not (ſaith hée) that ſpirits are ſubiect to you, but that your names are written in the booke of life.
Whereby wee plainely learne, that a man may be excellently furniſhed with gifts for the diſcharge of any calling, and for the miniſtery as well as any other, and yet notwithſtanding be a reprobate: for the letter killeth, but the ſpirit giueth life. Therfore let a man glory in a good conſcience, which is a continuall feaſt. Let him reioyce in that he féeleth the louelove of God ſhedde abroad in his heart; and in the teſtimony of the holy Ghoſt, aſſuring his ſpirit, that hée is one of the ſonnes of God.
Secondly, this teacheth the pooreſt, not to thinke the worſe of themſelues for their meane eſtate, becauſe they want theſe outward things, 1 Cor. 7. 21. 22. Art thou called being a ſeruant? Care not for it: For hee that is called in the Lord being a ſeruant, is the Lords freeman: likewiſe alſo he that is called being free, is the Lords ſeruant. And Iam. 1. 9. 10. Let the brother of low degree reioyce becauſe hee is exalted: Euen to be the brother of Chriſt, the ſonne of God, and heyre to the kingdome of glory. Ver. 10. And he that is rich in that hee is made low; for as the flower of graſſe ſo ſhall he vaniſh away. The inward man of the one is euer flouriſhing, & the outward man of the other periſhing. He that hath much worlds wealth, and dignity, and but a ſmall meaſure of Grace is inferiour to him that hath a great meaſure of grace, and but little, or no worlds wealth. For ſpirituall things among themſelues admit compariſon, but betwéene ſpirituall things, and earthly things there is no compariſon at all. This knowledge and conſideration that worldly men want, whoſe felicity conſiſteth in theſe outward things: this, I ſay, in the children of God worketh lowlineſſe of heart, humility of minde, méekeneſſe of ſpirit, in ſuch ſort as that they had rather make themſelues equall with them of the lower ſort, than to ſtand vponupon compariſons, and to ſtriue for preheminence, as the faſhion of the world is. Lazarus the beggar found matter of reioycing and glorying in Chriſt, though depriued of all earthly things. Dauid the King found matter of reioycing and glorying in Chriſt onelyonly, Pſalme 4 6. 7. 8. As other men, euen the men of this world reioyced and gloried in the increaſe of their ſubſtance, with the rich man in Luke 12: So he on the contrary reioyced in the louelove, fauour, and countenance of the Lord. And Pſalm. 119. Thy Law is deerer vntounto mee, than thouſands of gold and ſiluer. And Paul the Apoſtle found matter of glorying in Chriſt onelyonly: Phil. 3. 8. He counteth all things loſſe for Chriſt, and iudgeth them to be but doung. And as concerning any worldly thing, hée will glory onelyonly in his infirmities, and reioyce in this, that he is counted worthy to ſuffer for Chriſts cauſe.
Theſe thrée examples teach all men, of all eſtates, degrées, and callings, to reioyce in Chriſt alone, and to eſtéeme of themſelues by their Chriſtianity, not by worldly prerogatiues. For, as for the prophane rich, though he had all the world, with the glory thereof, yet the loſſe of all ſhall be his inheritance: and the godly poore, though hée want all, or rather ſéeme to want all for the time preſent, yet ſhall hée hauehave not onelyonly this world, but the world to come for his inheritance.
Thirdly, this reformeth the erronious conceit of them who meaſure men by the meaſure of their learning: they hauehave indéede the greateſt meanes and helpes, but the grace of God is the onelyonly cauſe reuealing the miſtery of Chriſtianity, to whom hée will. Otherwiſe the moſt learned men are often the moſt enemies of Chriſt, and Chriſtians, and when they thinke themſelues to be moſt wiſe, they become the greateſt fooles. To this purpoſe Dauid acknowledgeth, Pſal. 119. 98. 99. 100. That he had more vnderſtanding than his teachers, than the ancient, than eyther the man of great reading, or the man of much obſeruation, and great experience by reaſon of yéeres, And why? becauſe hée kept the commaundements. For indéede how much a man practiſeth, ſo much hée ſauingly knoweth, and vnderſtandeth. He that knoweth a country, and can plainely deſcribe it onelyonly by the mappe, is not to be compared with him that hath trauailed it through, although the one be learned and eloquent, and the other vnlearned, and plaine of ſpéech. The man that hath no taſt, may by relation of others, talke, and diſcourſe of taſts, and the differences therof; euen ſo may hée talke much of the Lord, that neuer taſted how ſwéet the Lord is, and ſpeake much of the Scriptures, in whom they were neuer powerfull to his conuerſion. Hereof the Lord complaineth by Ieremy; They ſay the Lord liueth, and yet they ſweare falſly, Ier. 5. 2. Likewiſe by Ezechiell: They ſay, let vsus goe and heare the word of the Lord, and ſit before the Preacher, as the people vſeth to do, but their heart goeth after their couetouſneſſe, and after their pride, and after their adultery: Ezech. 33. Their outward pompe ſheweth their inward humility, and not their heart-ſicke, but braine-ſicke deuotion.
Thus much of the ground [we know.]
The Doctrine, [God heareth not ſinners.]
The Interpretation of the words.
Firſt, to heare, ſignifieth two things. Firſt, it ſignifieth the infinite knowledge of God, whereby all things lye open to his eye-ſight, neither is there any thing hid from him, no not the moſt ſecret intention of the ſpirit, and he is therefore called in Gréeke, Kardiognoſtos, a Searcher of the heart, Pſal. 139. 1. 2. 3.
Secondly, it ſignifieth the louelove and fauour of God, whereby hée doth not onelyonly know, but acknowledge, approoue, and grant the prayers of the godly, whether they be vocall, or the deſires, and ſighes of the heart. Contrarily, not to heare, is to forſake men, and leaue them to themſelues, to diſallow, not to accept, to deny and not to regard their prayers, and deſires.
Sinners,] Are all men vnregenerate: whereof ſome are brutiſh, ſome ciuill, ſome outwardly religious. As for the regenerate, though they ſinne, yet they doe not commit ſinne, 1 Iohn 3. 8. 9. that is to ſay, ſinne doth not raigne in them, Rom. 6. 12. Sinne raigneth when men obey it in their luſts.
That God heareth not ſinners, it is euident, Prou. 28. 9. Hee that turneth away his eare from hearing the Law, euen his prayers are abhominable. Here is a leſſon for them that come to heare the Word in a ſtatute pace. Eſay ſaith, When you ſhall ſtretch out your hands, I will hide mine eyes from you: and though you make many prayers, yet I will not heare you. Eſay 1. 15. Zachary ſaith, As hee cryed and they would not heare, ſo they cryed, and I would not heare, ſaith the Lord, Zach. 7. 13. As we are dead, dull, and drowſie in the worſhip and ſeruice of God, and vnthankfull to him for his benefits, miſpending the ſame on our luſts: euen ſo in affliction and trouble, the Lord will be alſo heauy, and ſlow of hearing. Are you come to inquire of me ſaith the Lord? as true as I liue when I am asked, I will not anſwer, Ezech. 20. 3. Here is a leſſon for them that neuer offer to the Lord, prayer, praiſe, and thankſgiuing for all the good things that they hold of him, inioy by him, and daily receiue from him: And Dauid goeth further, Pſal. 66. 16. If I incline my heart vntounto wickedneſſe, the Lord will not heare mee. Héere is a leſſon for hypocrites that babble much and pray little, comming néere to the Lord with their lippes, but kéepe their hearts from him.
There be ſundry reaſons why the Lord heareth not ſinners.
Firſt, becauſe they are not the Sons of God, but the ſeruants of ſinne, and therefore hauehave they not the ſpirit of Sons, whereby they might call God Father: but the ſpirit of feare: not of Sonne-like feare, which proceedeth of louelove and reuerence, but of ſeruile and ſlauiſh feare, whereby they rather auoide the preſence of God, as of an inexorable Iudge, and are then moſt quiet in minde and leaſt troubled in Conſcience, when they hauehave the leaſt to doe with him, and when they thinke, ſpeake, and heare the leaſt of him. Héerein euidently ſhewing themſelues to be ſonnes of ſinfull Adam, who knowing himſelfe guilty, ſhrouded himſelfe in the thicket from the preſence of the Lord. This is the cauſe, why ſinners hate the Church, where God ſpeaketh vntounto them, and they ſhould ſpeake vntounto God, and contrarily louelove the Tauerne, Ale-houſe, and vaine company, euen a filthy polluted Conſcience, wherein the worme beginneth to gnaw vponupon eueryevery occaſion. This is the cauſe why they ſo hate, yea, perſecute with deadly hatred the moſt godly Preachers, euen becauſe they take them to be their greateſt tormentors, ſaying in their ſpirits as Ahab ſaid to Elias, Haſt thou found me O mine enemy? 1. Kin. 21. 20. Art thou hee that troubleſt all Iſraell? 1 King. 18. 17. And as Amaziah ſaid of Amos, The land is not able to beare his words, Amos 7. 10. And as Ahab ſpoke of Micah to Iehoſhaphat. There is one Micah, the ſonne of Imlah, by whom we may aske counſell of the Lord; but I hate him, for hee neuer propheſieth good vntounto mee, but euill, 1 King. 22. 8.
Secondly, the Lord heareth not ſinners, becauſe they do not pray aright, yea, their petitions are full of rebellion, and derogatory to Gods Maieſty. Therefore euen as the Prince throweth a wicked petition from him, and caſteth the petitioner into priſon, and it may be, puniſheth him with death, as King Salomon did Adonijah for aſking Abiſag to wife: ſo the Lord dealeth with thoſe petitioners, as Dauid ſaith, let euen their prayer be turned into ſinne. So that the Lords anſwer to ſuch requeſts is like the anſwer of Salomon to Bathſheba, concerning Adonijah, God do ſo to mee, and more alſo, if Adonijah hath not ſpoken this word againſt his owne life.
Now the wicked cannot pray rightly, becauſe they know not the Lord, nor his wayes, what pleaſeth, what diſpleaſeth him. And the reaſon hereof is, becauſe they deſpite the word of the Lord. The wicked know well what they would hauehave of God, but they cannot abide to know what God would hauehave of them. Gods benefits they louelove, but faith and obedience they louelove not.
Thirdly, the Lord heareth not ſinners, becauſe they aske temporall things to conſume them on their luſts: and ſpirituall gifts, many deſire to glorifie themſelues therewith. Therefore, ſaith Salomon, the ſcorner ſeeketh wiſedome, and findeth it not, Prou. 14 6. And S. Iames ſaith, yee aske, and receiue not, becauſe you aske amiſſe, that you may conſume it on your luſts. Ye Adulterers, and Adultereſſes, know ye not that the amity of the world is enmity with God, and whoſoeuer will make himſelfe a friend of the world, is an enemy of God? Iames 4. 3. 4. Euen as the Adulterous wife aſketh gold, ſiluer, iewels, coſtly apparell, &c. of her huſband, that ſhe may beſtow them on her louers; ſo do all wicked men, euen all the men of this world aſke, and deſire of God, all good things for the ſuſtenance of their bodies, and maintenance of their perſons onelyonly, to chéere and delight their fleſh therewith: to adorne and beautifie their perſons therewith, but not to glorifie God with the ſame. Heerein they make vſe of God to ſerue their owne turnes of him; as it is now a common practiſe of theſe wretched times for one man to louelove another, onelyonly for the vſe that may be made of him, for his owne gaine. And as it is the practiſe of rouing whoremongers, to marry a woman that is old, or of baſe parentage, becauſe ſhee is rich, that with her goods they may maintaine their Strumpets: Euen ſuch is the dealings of ſinners with God: They ſeeme to draw néere vntounto God, but it is with flattering and diſſembling hearts: for their heart goeth a whooring after his benefites, to ſet their whole affections thereon, to miſpend the ſame vponupon their bodily luſts, without feare. The wicked héerein are like Abimelech, the King of Gerar, that gaue kind intertainment to Abraham, Gen. 20. and to Iſaak, Gen. 26. for their ſuppoſed ſiſters ſake, becauſe they were faire and beautifull to looke vponupon: ſo the wicked make a ſhew of praiſing and thanking God for his benefits, like dutifull children, but it is for the benefits ſake, to commit ſpirituall fornication therewith, whereby they anger and prouoke the Lord to burne in iealouſie, and in the fierceneſſe of his wrath, vtterly to conſume them.
Fourthly, the Lord heareth not ſinners, becauſe they are not thankfull for benefites receiued, therefore the Lord denyeth their requeſts, and in ſtéed of a bleſſing, ſendeth them a curſing. And if God deale thus with his owne children, how much more with the ſinner and the vngodly. Becauſe that Ezechiah rendred not according to the reward beſtowed on him, but his heart was lifted vp, therefore wrath came vponupon him, vponupon Iudah, and Ieruſalem. 2 Chron. 32. 25. And Dauid ſaith, that wrath came vponupon Iſraell for their vnthankefulnes, and diſobedience. And the great complaint that the Lord maketh of their vnkindneſſe, ſée Micah 6. 2. to the verſ. 5.
Fiftly, the Lord heareth not ſinners, becauſe they aſke not in faith. They repoſe no truſt in Gods promiſes, but are toſſed too & fro as waues of the ſea with the wind, Iames 1. 6. 7. The blind heart of the wicked luſteth, and in his luſt, and for his luſt, he commeth to God, but when God heareth not, then hée playes with his wit, and caſteth about eueryevery way to obtaine his fleſhly deſires: but if by his owne deuiſes, and deuiſed meanes, he cannot preuaile, then hée commeth to God againe: If God heare him not, then he goes to his ſhitts againe, euer and anon intermingling broken, rude, and vntempered prayers, with earneſt expectation of his ſinfull deſires, as though God ſhould be euer at hand to helpe and further him in his luſtfull procéeding. And if hée cannot obtaine his deſires, then is hée angry with God, and leaueth praying, as the wicked ſay in Iob. 21. 15. What benefit hauehave we by praying to the Almighty?
Obiection.
But God doth often heare the vnlawfull and vnholy prayers, deſires, and requeſts of the wicked, and graunteth the ſame, as well as to the godly.
Anſwere.
It is true: but not in ſuch manner, and for ſuch ends, as hee heareth his owne children. Firſt, he granteth the wicked, and rebellious their requeſts and deſires of indignation and wrath. The Iſraelites being weary of Manna, becauſe that to feede alwaies of one diſh, became weariſome and loathſome vntounto them, wiſhed that they were in Egypt againe, where they had varieties, and change of meates, as Fiſh, Cucumbers, Pepons, Léeks, Onions & Garlicke, therefore they required fleſh of the Lord, and they were not diſappointed of their luſt, Pſal. 78. 30. They did eate, and were wel filled; for he gaue them their owne deſire: But, while the meate was yet in their mouthes, the heauy wrath of God came vponupon them, and ſlew the wealthieſt of them, yea, and ſmote downe the choſen men that were in Iſraell. The rich man, Luke 12. had his deſires granted: for he deſired and ſought for wealth all his life long, and that his worldly eſtate might proſper and flouriſh, and ſo it did, hée was not diſappointed of his luſt. But as hee withdrew his heart from the Lord, and ſet his affections on earthly things, therein putting his confidence; euen ſo the Lord withdrew his grace from him, and for his reward, left him in the hand of hell. To this purpoſe the wiſe man ſaith, Eccleſ. 5. 12. There is an euill ſickneſſe that I hauehave ſeene vnderunder the Sunne; to wit, riches reſerued to the owners for their euill. The like to this we ſée in that miſerable caitife, Eccleſ. 48. that had neither ſonne nor brother, nor any kinſeman that néeded his wealth, yet was there none end of his trauell, neither could his eye be ſatiſted with riches. Wherein we may ſée that the Lord granted his couetous deſires, but in his wrath doth withdraw his grace from him.
For hée had not power giuen him of God to eat, drinke, and to delight his ſoule, and to reioyee in the good vſe of his goods, but to liue in continuall labour, ſorrow, gréefe, trouble, feare, deſpayre, and drudgery all his life. And héerein is the witty, and wicked worldling deceiued all way, that whiles hee thinketh to make a friend of the world, it becommeth his enemy in the end. For thus the goulden Idoll Mammon rewardeth his ſeruants: He leaueth them at the laſt in the hand of hell, from which he is not able to deliuer them. The world like a ſtickering whore deceiueth them, cauſing them by her manifold allurements to commit fornication with her. But as Dalilah hauing bound Sampſon (who doted too much on her) forthwith cryed, the Philiſtimes be vponupon thee Sampſon: euen ſo deceitfull and louely Mammon hauing tyed and bound downe to the earth, the plunged hearts of her muddy Mammoniſts, calleth for the Diuells to prey vponupon their ſoules. Examples héereof are the rich man, and Diues.
Secondly, God granteth thoſe things that the wicked deſire, wiſh, and pray foryet he heareth not the wicked. The reaſon is, his owne children requeſt the ſame, whom he heareth, and ſo the vngodly are made partakers of their deſires, through the prayers of the godly, amongſt whom they liue. The men of the earth deſire earthly things, and they obtaine the ſame for the godlies ſake, whom notwithſtanding they hate, and deſpiſe. In Pauls dangerous voyage, both Paul and the martiners deſire ſafety, and for his ſake were they ſaued, which otherwiſe ſhould hauehave periſhed, yet the Souldiers would hauehave killed Paul, Acts 27. 42. Whiles faithfull Iacob dwelt with churliſh Laban, his ſubſtance multiplyed, and proſpered, yet when God bleſſed Iacob alſo with great increaſe, Laban and his ſonnes murmured, and hung downe the countenance, enuying his proſperity. For this is the malice of the wicked, that whereas they enioy the fat of the earth, and the good of the land for the godlies ſake that are mingled among them, yet they hate the godly, ſnatching and catching all things from them; yea, they iudge them vnworthy of any thing, and if it were in their power, would make them their ſlaues and drudges: yea, and would depriue them, not onelyonly of goods, but alſo of life.
And héerein obſerue the darkeneſſe of their hearts, yea, their extreame madneſſe: for if the godly were taken from amongſt them, as iuſt Lot was taken from among the Sodomites, then ſhould fire and brimſtone ſuddenly raine downe vponupon their heads. When as the wicked Iewes had crucified Chriſt, chaſed away the Apoſtles, and wéeded the Chriſtians out of Ieruſalem, then came fire, ſword, famine, and vtter deſtruction vponupon them: Euen ſo, if all the godly were taken out of the world at this inſtant, the day of iudgement in a moment ſhould neceſſarily follow. For as ſoone as the wheat is ſhorne, then the tares muſt preſently be cut downe. For they hauehave done harme to the wheat, and doe harme in the land. There is no profit in their growth, but in their burning.
And héere let all flowters, worldlings, diſdainefull perſons, polliticke catchers, deſpiſers of the word, and them that are good, know, that God doth not maintaine the world, and preſerue all things therein for their ſakes, but for his owne children, from whom they ſnatch, and catch all that they can, to diſhonour God and his children therewith.
They are the children of Abaddon, or Apollyon the deſtroyer, that abuſe all things to the diſhonour of God, the diſgracing and harming of the godly, and to their owne condemnation? And this is the kingdome of the Deuill héere on earth.
Goe to now you cunning catchers, you flouting politicians, you proud and wanton damſells, you luſtfull and Epicuriſh Gluttons, and thou muddy Mammoniſt, on whom hauehave yee ieaſted? vponupon whom hauehave ye gaped and thruſt out you togue? Are ye not rebellious children and a falſe ſeede? Baſtards and not Sonnes? Are ye not witches children? the ſeede of the Adulterer, and the Whoore? Eſay 57. 3. 4. You boaſt your ſelues to be the children of God, and the true members of Chriſt: As for others, you make mocks on them with your mouthes, and you deuiſe terms for them to make them ſectaries, and hypocrites: they are your gazing ſtocks, and taunting Prouerbs: But where is your Deuotion? Where is your Zeale? Where is your Feruency? Sobriety? Prayer? Thankſgiuing? Humility? What fruits of the Spirit appeare in you? What louelove of God in the zealous exerciſes of Gods worſhip? What contempt of the worlds pompe, pride, vanity in your moderate liuing, and ſober conuerſation? What regard of the afflictions of Ioſeph? Yea, your bodies are your Idolls, and your ſoules like drudges doe homage to your bodies. This appeareth in your exceſſiue fare, in your exceſſiue apparell, in your exceſſiue varieties of faſhions, in your exceſſiue curioſity in the putting on thereof.
In theſe exceſſes ye compare one with another, emulate one another, and ſtriue to goe beyond one another. Your backes and bellies are grown to be ſo chargeable, & require ſo great maintenance, like to the Idoll Bell, as that the land is hardly able to beare you. You grow ſo inſupportable that the earth groneth vnderunder you. I would ye knew (but mockers pleaſing themſelues in their owne fancies will know nothing till they be made ſober, & taught by iudgements) that theſe are no fruits of the ſpirit, but of a ſenſuall appetite, they are no ſignes of Chriſtianity, but of a diſſembling and proud heart, and of luſt that reigneth in your mortall and corruptible members.
It is to be feared that as God giueth you your hearts deſires in all theſe things ſo ſome heauy iudgements hang ouer your heads, to purge this ſhameleſſe corruption, and filthy rottenneſſe out of this land, that hath had reſt for many yeares. It is a ſhame, and an abhomination to ſée what priding and decking there is of theſe corruptible carkaſſes, how this earthly maſſe of mortality, this lumpe of ſinne and death, doth magnifie and exalt it ſelfe.
It is a wonder to ſée what pride in apparell, what curioſity in the faſhion, and putting on of the ſame is to be ſéene on the Lords day, a day of humility and denotion: but ſuch fleſhly ſhewes and ſwaggering ſeruice the Lord abhorres. For a penitent, humble, lowly, and deuout heart, doth not ſhew foorth it ſelfe in ſuch flouriſhes. Such were the conditions and practiſes of the Iewes in Eſayes time, Eſay 3. and in Ezech. 33. 30. to the end. They come to thee as the people vſe to come, and my people ſit before thee, and heare thy words but they will not do them; for with their mouthes they make ieaſts, and their hearts goeth after their couetouſneſſe. And loe, thou art to them as a ieaſting ſong of one that hath a pleaſant voyce: for they heare thy words, but do them not. Ciuility ſwallowes vp Chriſtianity in this preſent age, and pride deuoureth hoſpitality, the very name whereof is worne out of mans memory.
Thirdly, God granteth the withes, deſires, enterpriſes, and indeauours of the wicked, as they are inſtruments of his iuſtice, and rods of correction. For by them, as by aſword, a fire, a rod, the Lord doth chaſtiſe his children, and puniſh the hypocrites. Yea, by their wickednes, the Lord doth effect thoſe things which may be for his owne glory, and the good of his children, they not knowing what they doe. Fire naturally deſireth nouriſhment or fuell, & wée giuegive it the ſame, that we may do our works with it: yet fire intendeth not the doing of our worke, but the conſuming of it: Therefore wée call it a good ſeruant, but an euill maſter. The Deuill and the wicked are as fire in their owne natures, deſtroyers, yet by accident (as I may ſay) they are builders and repayrers, for ſuch is the power, wiſedome, and goodneſſe of God, as that hée doth his owne worke by contrary meanes. In this reſpect the Lord calls Nabuchadnezzar his ſeruant, in that by him he puniſhed the rebellious Iewes. Nabuchadnezzar did this out of his couetouſneſſe, and pride of his heart, magnifying himſelfe againſt God, and his people, yet he executeth the Lords iudgements on the rebellious, and mercy on the obedient. But what was the reward of this his ſeruice? what he did out of his own euil heart was one thing; what the Lord did out of his power and wiſedome, is another thing. His wages was according to his owne worke, Eſay 33. Woe to thee that ſpoyleſt, and waſt not ſpoyled, and doſt wickedly, and they did not wickedly againſt thee: when thou ſhalt ceaſe to ſpoyle, thou ſhalt be ſpoyled: when thou ſhalt make an end of doing wickedly, they ſhall doe wickedly againſt thee, Eſay 45. 1. In this reſpect is Cyrus called comparatiuely the annointed of the Lord. The Lord will by him execute iuſtice on Nabuchadnezzar for his tyranny, pride, couetouſnes, cruelty, & by him ſhew mercy on his people in their deliuerance out of their ſeauenty years captiuity. Thus Iudas, the high-Prieſts, & Phariſes had their deſires, they were not diſappointed of their wicked proiects, & crafty plots, but the end and proofe thereof was the building of Chriſts kingdome, which they thought to ouerthrow, and the deſtruction of their owne kingdome, which they ſought to eſtabliſh by this meanes, Ioh. 11. 48. If we let him thus alone, all men will beleeue in him, and the Romaines will come, and take away both our place and the nation.
The vſe of this. Haſt thou power? haſt thou wiſdome & policy? haſt thou a iudicious, contriuing & plotting head? haſt thou a ſearching imagination, & ſtrong memory? haſt thou learning and eloquence? haſt thou wealth and friends? haſt thou a healthfull and ſtrong body? theſe things are much deſired, & admired of the world. But conſider what thou art, not what thou haſt. How doſt thou vſe thy power, to build the kingdome and Church of Chriſt therwith, or to build vp thy ſelfe in the deſtruction thereof to thy power, how little ſoeuer it be? How doſt thou vſe thy poli…y and wiſedome, and wherein are theſe gifts exerciſed? wherein art thou iudicious, & what is the ground and end of thy proiects? what vſe doſt thou make of thy learning? in what matter, and what cauſes doſt thou practiſe thy eloquence? what doſt thou with thy wealth, & what vſe doſt thou make of thy friends & aſſiſtants? what doth thy ſoule work with thoſe inſtruments, the members of thy body? Let not the ſword boaſt it ſelfe of the good mettall, the curious workmanſhip, and ſharp edge, but rather who doth vſe it, and to what end: Whether the Magiſtrate doth vſe it to the terrifying of the wicked, and the comfort of the godly, in their preſeruation; or the tyrant doth vſe it to ſhedde innocent bloud therewith, as King Manaſſes did. Whether the true man doth weare it for his defence, or the robber to ſpoyle and kill. If thou beeſt an vngodly perſon, and ſetteſt thine heart to doe miſchiefe, then all theſe excellent parts are but as a ſharpe edge, or whetting, whereby Sathan ſpoyleth and deuoureth; but yet ſo as the will of the Lord, which is cleane contrary to thy will, and Satans will ſhall be executed by thée, and him, to the puniſhment of the wicked, to the triall of the godly, to the deſtruction of thy ſelfe, and to the glory of God, and good of his elect.
Fourthly, the Lord doth grant the wicked their deſires, as they are veſſels of wrath. Becauſe he will magnifie his power and iuſtice in their iuſt ouerthrow, which is altogether their owne ſéeking. For all that they deſire, aſke, wiſh, and ſéeke for, is is againſt themſelues, and ſo they bring euill vponupon their owne heads. Rom. 9 22. 23. What and if God would, to ſhew his wrath, & to make his power knowne, ſuffer with long patience, the veſſell of wrath prepared to deſtruction, and that hee might declare the riches of his glory vponupon the veſſels of mercy, which hee hath prepared to glory? An example hereof in the Amorites, Gen. 14. 13. 16. The Amorites and Canaanites, &c. muſt be ſpared 400. yeares, till their wickedneſſe and ſtrength were come to the full. They muſt be ſtrong for their multitude, the Giant-like Anakins muſt be multiplied, their walls muſt be mounted vp to heauen, their munition good, the land affording ſtore of iron and braſſe: and then will God magnifie his power and iuſtice, in caſting them out by a weake people, that were but as Graſhoppers in compariſon of them; and his mercy in planting them in, and the glory of his name in both. So Goliah muſt be a ſtrong Giant, trained vp in feates of warre from his youth, bold and couragious, able to handle a ſpeare and to toſſe a pike as thicke as a Weauers beame, and therefore ſo confident in his ſtrength and ſkill, as that hée durſt oppoſe himſelfe againſt the whole hoſt of Iſraell, and euen bid defiance to all men. Contrarily, Dauid muſt be a Shepheard, the yongeſt and meaneſt of all his brethren, not able to handle ſpeare, ſhield, or ſword, or to weare harneſſe; but with a little ſtone in a ſling muſt hee deliuer the people of God, and deſtroy their enemies, that the power of God might be made manifeſt in the ouerthrow of his enemies, and his mercy in the deliuerance of his ſeruants. The like wee ſée in Nebuchadnezzar, in Senacherib, in the foure Monarchyes, in Antichriſt, in our owne obſeruation eueryevery where.
The vſe. If thou doſt excell other men in naturall gifts, and worldly prerogatiues, and that the world, and all things concurre together for thy deſired aduancement, looke well to thy heart, and to thy affections, what thou aymeſt at, what thou ſéekeſt for, and feare, take héede that thou oppoſe not thy ſelfe inwardly, or outwardly againſt God, his Church, his Goſpell, and profeſſors thereof, leaſt thou proue a veſſell of wrath, on whom God will ſhew forth his power and iuſtice, when thou art at the height, and in moſt ſafety, truſting in thine owne ſtrength, and his mercy in deliuering his out of thy oppreſſing hand. Examples hereof wée hauehave in Pharaoh, Haman, Antiochus, and others before mentioned. For it is the glory of the Lord to catch the wiſe in their own craftines, 1 Cor. 3. 19. To bring downe the high lookes of the proud, to caſt downe Princes from the Throne into the duſt, and to raiſe the poore out of the duſt, to ſit with Princes. Pſalm. 113.
Therefore, if thou béeſt high and eminent in the world, be humble and lowly in heart, diſrobe thy ſelfe of all earthly royalty, and ſet the Lord alwaies before thine eyes, that ſo thou maiſt with Dauid be eminent in the Church and kingdome of Chriſt. Then mayeſt thou, and ſhalt thou with ioyfulnes, and with a good conſcience inioy the bleſſings of God.
Moreouer, ſéeing that God ſuffereth the wicked to waxe great, that in their humiliation, & deiection the glory of his name may be more manifeſted to all people, that they may feare him, and praiſe him: this teacheth the godly being oppreſſed by their might, to be patient till the Lord come, which is a ſure deliuerer of his Seruants: for, as Dauid ſaith, The patient abiding of the meeke ſhall not alway be forgotten.
The conſideration heereof alſo affoordeth great comfort to them that feare God, that whiles the vngodly triumph, ſaying, who is Lord ouer vsus, who ſhall controll vsus, wée will tread downe on eueryevery ſide all that withſtand vsus; that whiles they are thus digging pittes to bury the children of God in, and with Haman making gallowes to hang them on, themſelues ſhall fall into the ſame deſtruction. Marueile not therefore if one be made rich, or if the glory of his houſe be increaſed, as Dauid ſaith.
III. He illuſtreteth his doctrine by the contrary.
[But if any man be a worſhipper of God, and doth his will, him he heareth.] Héere he ſheweth whom God heareth, to wit, the godly, which is oppoſed to the ſinner. The godly man hee deſcribeth by his fruits of ſanctification. He is a godly man, that is, a worſhipper of God, and doth his will. Herein obſerus two things.
Firſt, he ſaith not that (doth worſhip) but that is a [worſhipper] which word implieth a continuance in worſhipping, or habite, whereas hypocrites worſhip God by conſtraint, by fits, and in outward ſhew, and are therefore vnconſtant, not being firmely ſetled on the foundation, as the graft is vnited to the ſtocke, growing together with it, but rather looſe and tottering, as things ioyned together called contigua, and not as things vnited called continua, which hauehave one ſpirit. or common forme. He that worſhippeth God in ſpirit without hypocriſie, and in truth without will-worſhip is one ſpirit with the Lord, and there is none vnrighteouſneſſe in him. 1 Ioh. 3. 9.
Secondly note that theſe words muſt be taken collectiuely, not diſtributiuely, that is, they muſt not be parted, but goe together. The reaſon is, becauſe that worſhipping of God without obedience, is formall hypocriſie, & obedience without workes, is but ciuill honeſty, and both are ſinnes. The former is falſe worſhip and hypocriſie, for diſobedience diſcouers it to be ſo; the latter are falſe workes, or beautifull abhominations, for prophanneſſe ſhewes it, and God will heare neither the falſe worſhipper, nor prophane liuer.
Concerning the former, worſhip without workes is counterfeit, and hypocriſie, the Lord cannot abide it, Eſay 1. The Lord ſaith that their ſacrifices, burnt offerings, incenſe, are abhominations; that their new Moones, Sabaoths, ſolemne feaſts, ſolemne dayes, and aſſemblies, are a but then and weariſomneſſe, neyther will he heare their prayers. But they muſt be waſhed, they muſt be purged, the euill of their workes muſt be taken away, they muſt ceaſe to doe euill, they muſt learne to doe well. This was the ſinne of Saul, he would ſéeme to be a true worſhipper of God, offering ſacrifice, and therein was he diligent enough, but hée was ſlow enough in doing the will of the Lord, when hee was commaunded to ſlay the Amalekites man, woman, childe, beaſt, &c. he ſpared the King, and brought of the beſt of the things to ſacrifice with, 1 Sam. 15. 21. 22. There be aboundance of Sauls in theſe dayes. Therefore S. Iames teacheth: Be ye doers of the word, and not hearers onelyonly; deceiuing your owne ſelues, Iam. 1. 22. Hee that looketh in the perfect Law of liberty, and continueth therein, he not being a forgetfull hearer, ſhall be bleſſed in his deede. And the whole ſecond Chapter throughout. Therefore Worſhip without Obedience is flat hypocriſie.
Againe, concerning ciuill honeſty, or morall life, wherein the common Proteſtant reſteth himſelfe with contentment, is odious in the ſight of God without ſincere worſhip. For the frame of mans heart is euill continually, Gen. 8. 21. how good ſoeuer he ſéeme to be to himſelfe, and others that cannot diſcerne betwéene naturall and ſpirituall life, but make a confuſion of both vnderunder an outward profeſſion, or rather bare name and title.
All our righteouſnes is as a menſtrous cloth, Eſay 64. 6. and Iob ſaith, Who can bring a cleane thing out of filthineſſe? Iob 144 vaine therefore are the ſuppoſed good works of Papiſts, ſéeing that they worſhip not God rightly, and as vaine are the workes of vaine-glorious worldlings, ſéeing that they worſhip not God truely. Therefore worſhip and obedience muſt go together, procéeding from a right fountaine, that is, from an humble and obedient heart, purged from hypocriſie by a working faith, and vnfeigned repentance, from ſanctified affections, and a good conſcience. This is onelyonly acceptable to God, and thoſe actions & obedience that procéed from this fountaine, though ſtayned with many wants and imperfections, God accepteth as pure, the impurity not being imputed, Pſal. 32. 1. 2.
Furthermore, there be ſundry reaſons why that God heareth the godly: namely, thoſe that worſhip him ſincerely, and doe his will.
Firſt, becauſe that they being redéemed from the bondage of ſinne, are the ſonnes of God, they hauehave the ſpirit of adoption, or of ingenuous and frée-borne ſonnes, by which they both know God, acknowledge God to be their God, and louelove God their Father, and conſequently call vponupon him. Prayers procéeding from a prophane heart doe not pierce the heauens, but thoſe which come from Gods owne ſpirit, therefore S. Paul ſaith, Epheſ. 6. 18. Pray alwaies with all manner prayer and ſupplication in the ſpirit. And Rom. 8. 26. The ſpirit maketh requeſt for vsus, with ſighes that cannot be expreſſed. Such holy motions and rauiſhments doth the ſpirit of God worke in our hearts, as that wée are not able to expreſſe the ſame in words, but with ſighes, euen as when words faile vsus, wée vſe to declare our mindes by geſtures. Such prayers come as it were, immediately from the ſpirit, with little vſe of mans diſcourſe, and phantaſie, and no vſe of the tongue. Eſau prayed with wéeping eyes, but with a prophane heart, therefore he is not heard. The Phariſes make long prayers with an hypocriticall heart, therefore they are not heard. But Moſes prayed onelyonly in minde, and his deſire is heard, Exod. 14. 15. Yea, the Lord accepted his prayer as much as if he had earneſtly cryed: therefore the Lord ſayd to him, Why cryeſt thou? Goe forward with the people. So Anna prayed in her heart with ſubmiſſe and vnperfect words, which cauſed Eli to thinke that ſhée was drunke, 1 Sam. 1. 13. Therefore the Lord heard her. And hence it is that the Apoſtle bids vsus pray continually, 1 Theſ. 5. 17. For with the heart, minde, or ſpirit, a man may pray alway. This teacheth vsus in praying to pray for the ſpirit of Prayer.
Secondly, the Lord heareth the godly, becauſe they alone, being taught by the word and ſpirit, doe pray aright. As Rom. 8. 27. He that ſearcheth the heart, knoweth what is the meaning of the ſpirit; for hee maketh requeſt for the Saints, according to the will of God, both teaching them what to pray for, and how to pray. Which prayers the Lord accepteth, as S. Iohn teacheth. This is the aſſurance that wee hauehave of him, that if we aske any thing according to his will, hee heareth vsus. An example héereof, 1 King. 3. 9. 10. Becauſe Salomon prayed not for riches, nor for long life, nor the life of his enemies, but that a wiſe and vnderſtanding heart might be giuen him, to iudge the Lords people righteouſly, therefore it pleaſed the Lord, and he granted his prayers. Thus our Sauiour Chriſt prayed. Not my will, but thy will be done.
Thirdly, the Lord heareth the godly, becauſe they are truely penitent and ſorrowfull for ſinne, and therefore come into the preſence of God, clad with the righteouſneſſe of Chriſt, Pſalm. 51. 17. The ſacrifice of God is a contrite ſpirit, a contrite, and broken heart, O Lord wilt thou not deſpiſe. Pſal. 28. 7. Praiſed be the Lord, for he hath heard the voyce of mine humble petitions. Our Sauiour Chriſt calleth onelyonly ſuch vntounto him, Matth. 11. 28. Come vntounto mee all yee that are heauy laden, and I will eaſe you. For the Lord hath annointed mee to binde vp the broken hearted, Eſay 61. 1. Therefore the poore Publicane confeſſing his ſinnes with a penitent and ſorrowfull ſpirit, is heard before the Phariſée iuſtifying himſelfe by his workes. Luke 18.
Fourthly, the Lord heareth the godly, becauſe they pray feruently, I am. 5. 16. The praier of a righteous man preuaileth much if it be feruent. Heereby two things are ſpecially neceſſary in Prayer.
Firſt, a man muſt be a righteous man. Hée is righteous that by faith is ingraffed into the righteous (Ieſus Chriſt) and in him bringeth forth fruits of thankefull obedience to God.
Secondly, he muſt pray feruently, that is to ſay, ſeriouſly, or with earneſt deſire. For this feruency argueth that a man praieth in the ſpirit, which ouercommeth the dulnes and drowſines of the fleſh, which quencheth and oppreſſeth the ſpirit.
This wée may ſée in the heauy and ſléepy Diſciples, Matth. 26. 40. though they had a willingneſſe, and deſire to watch, and to pray, yet the fleſh quelled and dulled the ſpirit. Secondly, feruency argueth the neceſſity of the thing that wée pray for. Wée moſt of all, and moſt earneſtly pray for that which wée hauehave moſt néede of. Thirdly, feruency argueth Faith in Gods power, that hée is able to helpe, and in his goodneſſe, that hée is willing and ready to helpe. For this wée doe know in common reaſon, that it is againſt reaſon to requeſt earneſtly a thing of a man that wee know hee is no way able to doe for vsus.
But it may bée obiected: if a man be willing and ready to helpe vsus, when we hauehave occaſion to vſe him, accordingly as hée hath formerly promiſed vsus, what néede wée be ſo earneſt? So God hath promiſed that hée will helpe vsus when wée come vntounto him: why is feruency then ſo neceſſary.
To the former part or propoſition I anſwer, that good manners require ſo much: For otherwiſe, 1. We ſhould ſéeme rather to aſke a thing of him, than to intreat him, as though for ſome reſpects hée were as much beholding vntounto vsus, when there is no ſuch matter. 2. Wée ſhould ſéeme rather to require a thing of him, then to deſire it. 3. We ſhould cauſe him to thinke that wée hauehave no great néede of that which wée requeſt. Hence it is that the humble beggar which craueth earneſtly, doth ſpéede better than hée that aſketh careleſly, and much better then hée that aſketh commandingly.
To the ſecond part or reddition I anſwer, that we muſt come vntounto God as a poore harmeles beggar comes to a King to craue almes, in whoſe preſence we muſt eſtéeme our ſelues as but a flea, as Dauid termes himſelfe before Saul, 1 Sam. 24. 15. Yea as duſt and aſhes, as Abraham termes himſelfe, approaching néere to the Lord. The Lord will hauehave vsus to call, and crye, and as it were, clamourouſly to follow after him, when he ſéemes to turne his backe, euen as the beggar doth, and as the poore widdow in the Goſpell did, that claue to the vniuſt Iudge like a Burre, till ſhe had her petition granted. And this is indéed a ſpeciall fruit of true faith, and an euident ſigne of truſt in God. For hereby wée acknowledge him to be our onelyonly helpe, and none other, and therefore we cleaue faſt vntounto him, as being otherwiſe deſtitute, helpleſſe, and hopeleſſe. This was the continuall practiſe of Dauid on this manner, to pray. This was the practiſe of the Cananitiſh Woman whoſe daughter was poſſeſſed with a Deuill, Matth. 15. 22. which Chriſt there taketh for a ſpeciall argument of her faith.
Wherefore was Balaak ſo earneſt with Balaam to come and curſe Iſraell? Euen becauſe he was the onelyonly man in his kingdome, on whoſe helpe he relyed, and wherin he moſt truſted. I know (ſaith he) that he whom thou bleſſeſt, is bleſſed, and hee whom thou curſeſt is curſed, Num. 22. 6. VponUpon this knowledge and confidence was hée ſo earneſt with him. Likewiſe vponupon our knowledge, acknowledgement, and confidence in God, are wée earneſt with him; otherwiſe our prayers are cold, and drouſie, heartleſſe, and lippe-labour, yea almoſt ſaying in our harts with the wicked: what profit ſhall wee hauehave, if we pray to the Almighty? A ſpecial example of this feruency in Prayer, ſée Pſalme 143. 6. My ſoule gaſpeth to thee as a thirſty land. Likewiſe, 2 Chron. 32. 20. Ezechias and Eſay pray to heauen againſt Senacherib, and were heard. Thus Anna prayed, 1 Sam. 1. Thus the faithfull in afflictions pray, Pſal. 123. 2. The Iewes in captiuity are taught by Ieremie to pray after this manner. Lamentations 2. 18. 19. O wall of the daughter of Sion, let teares runne downe like a riuer, day and night. In the beginning of the watch powre out thine heart like water before the Lord.
Thus the Lord commaundeth them to pray in the day of their viſitation, Ierem. 29. 12. 13. Then ſhall they cry vntounto mee, and I will heare you, and yee ſhall ſeeke mee, and finde mee, becauſe ye ſhall ſeeke me with all your heart.
Fiftly, the Lord heareth the prayers and ſupplications of the godly, becauſe they are not wauering minded, but conſtantly relie on the promiſes of GOD in the vſe of thoſe lawfull meanes, that in his prouidence hée hath appointed for them. Therefore that our prayers may bée heard, wée muſt pray. Firſt, in the ſpirit. Secondly, according to Gods will. Thirdly, in Humility; Fourthly, with feruency. Fiftly with conſtancy.