Sermons Experimental, Sermon 1 · Verse 2
VERSE. II.
Becauſe he hath enclined his ear unto me; therefore will I call upon him as long as I live.
THis Verſe containeth another part of that fruit, that the mercy of God brought forth in him; A Vow of limiting his Devotions to God: wherein are two things obſervable. Firſt, The matter of it. Secondly, The incentive, or motive. In the firſt, take notice of the thing reſolved of, Invocation of Gods name. Secondly, The time, In diebus meis, in my dayes, as the Hebrew bears it, or as it is rendred in our laſt & beſt Tranſlation, As long as I live. Secondly, The motive is, becauſe he hath inclined his ear unto me.
Becauſe he hath inclined his ear. Take heed ye here conceive nothing groſly of the Godhead, as if he had any ſuch fleſhly, or bodily member, as eye, or ear, &c. God is a*Ioh. 4.24. Spirit, a ſubſtance*Luke 24.39. incorporall, immateriall; but as David teacheth to interpret, hereby he ſignifies, not the inſtrument, but the faculty and ability to do what by theſe bodily organs we perform, Pſal. 94.9. The inclining of the ear, ſignifies the bending of our beſt attention to take notice of what is ſpoken; for ſuch geſture we uſe, when we deſire thorowly to underſtand what is ſaid to us; ſee Pſal. 45.10. Pro. 22.17. Pſal. 86.1. it is that, with Pſal. 130.2. he calls attentiveneſſe of the ear: yet withall ſomewhat elſe is imported; namely, the Lords demitting, and humbling himſelf ſo low, as to take notice of his petitions, Prov. 22.17. and Ier. 7.26. and 25.4. Pro. 5.13. As if he had ſaid, Sith the Lord hath pleaſed ſo low to demit, & humble himſelf, as to attend to my prayer, therefore, &c. And certainly it is a matter of marvell, as to me it ſeemes, that the great God of heaven and earth, ſhould ſtoop ſo low, as to regard the prayers of the ſonnes of men; ſo every where it is accounted by Saints, and they are a little aſtoniſhed at the wonderfulneſſe of it; ſo David, *Pſal 103.5.6.who is like the Lord our God, who dwelleth on high, and yet humbleth himſelf to behold the things in heaven and earth! And obſerve Davids ſtile of this mercy of God to men, expreſſing ever matter of wonder, as Pſal. 107.6, 8. and 19.21. and 28.31. compare Pſal. 102.17, 18, 19, 20. and 17.6, 7. ſhew thy marvellous loving kindneſſe, Pſ. 31.21, 22. he hath ſhewed me his marvellous loving kingdneſſe, becauſe he heard the voice of my ſupplications. And certainly, if ye pleaſe to compare the greatneſſe of Gods Majeſtie, Firſt, with the infirmity of man in his beſt eſtate. Secondly, With his quality as it is now depraved. Thirdly, Conſidering the quality of our prayers. Fourthly, The preferment we have in it above Angels; ye will ſee in it mercy no leſſe then marvellous. See Salomon admiring it, 1 Kings 8.27. But will God indeed dwell on the earth? Vox admirantis, non dubitantis; behold, Heaven of heavens cannot contain thee: yet wilt thou here manifeſt thy preſence by hearing prayers? What is*Pſal. 8.4. and 1 Chron. 29.14. man? and who am I, and what is my people, that we ſhould be able to offer? &c. confer. v. 12. but conſider him as depraved, the wonder grows yet more marvellous, as it is amplified, Pſ. 107.6, 8, 19, 21. that the Lord ſhould humble himſelf ſo low as to hear prayers of ſinfull man, provoking him daily with his ſins: And what prayers? full of doubtings, wanderings, coldneſſe of affection? &c. and ſee our preferment. Firſt, Above Angels, as Heb. 2.14. for hither alſo may that amplification be referred. Secondly, To other men not of the Church; Deut. 4.7. what nation ſo great, to whom God comes ſo nigh, as the Lord our God to us in all that we call unto him for?
Do we enquire reaſon of it? None can be given, ſave this onelyonly, Deut. 10.15. foreign, Tit. 3.4. the love of God to man, and there is no marvell, if that love of God to man, amongſt all Gods loves hath its ſpeciall name: foreign, &c. are not read, but foreign, from his ſpecialty of favour is this.
Oh that men would praiſe the Lord for his goodneſſe, Ʋse and declare the wonders that he doth for the ſonnes of Adam! How can we amplifie the kindneſſe of great men? of Kings, as*Heſt. 5.11.12. Haman; nay, if it be a farre meaner man, a Basket-juſtice, or a petty Gentleman, that vouchſafeth us a greeting, or grants a requeſt, how pride we our ſelves in it? How do we never ſatisfie our ſelves in praiſing their courteſie, their affability, their humility? And yet they do but duty; are men of our own mould, ſubject to*Iam. 5.17. like paſſions as we: Oh that there were ſuch hearts in us towards our God, who is ſo ready to hear us! that King of kings, and Lord of lords, whoſe dwelling is in the heavens, yet humbleth himſelf to take notice of our prayers; and who comforts us exceedingly againſt that temptation of Satan, taken from conſideration of our own unworthineſſe, and it is that that oft diſmayes from duty; Grace is ſometimes over modeſt; For, firſt, God commands it. Secondly, Promiſeth to accept it, Pſal. 50.15. Thirdly, Chriſt mediates, Revel. 8. perfumes our prayers. Fourthly, Upbraides no man, Iam. 1.5. This armes us alſo againſt that pretenſe of Papiſts, for invocation of God by Saints; we are not worthy? and with Princes we deal not ſo? yet God loves to be ſo dealt withall, he humbleth himſelf, Pſal. 65.2. and 113.6. And this ſhould teach the proud, and haughtieſt upon earth, to imitate their Maker, and not to ſlight petitions from meaneſt creatures: in ſpirituall things it is true, there is neither bond, nor free, all are*Col. 3.11. Iam. 2.5. one in Chriſt Jeſus, yet in outward ſtate God hath exalted one above another; that it is a wonder, how the heart of many is ſo ſwoln with pride, and haughtineſſe, that a poor man may not ſpeak unto them! Oh duſt and aſhes, proud worms-meat, gilded potſheard, art thou more lofty, and higher then the Higheſt? Yet humbleth he himſelf to the cry of the poor, &c. So let us go, and do likewiſe.
Therefore will I call upon him. So David thinks himſelf much obliged unto God, becauſe he would vouchſafe him audience. Is it not then a ſtrange inverſion Romaniſts have made? God is obliged unto them, becauſe they pray unto him; ſo farre beholden, that for this that they pray, he muſt in juſtice pardon ſinnes, and accept it as ſatisfaction for other defects: Mentior, if this be not their doctrine, that praier is a work of ſatisfaction, making Gods juſtice amends for their other things amiſſe. I know what they talk of the painfulneſſe that is in it, and of the charity that forms it; but this I would fain know for my learning: Firſt, Who is it that hath benefit by our prayers? God, or we? Whoſe neceſſities are ſupplyed? Gods or ours? What, when we reap benefit by prayers, God*See Iob 35.7. none, ſhall we think the Lord beholden unto us? Secondly, Who is it that gives hearts to pray? If Paul ſay true, we know not what, or how to pray as we ought, except Gods*Rom. 8.26. Zech. 12.10. Spirit help our infirmities; Who are we, that we ſhould be*1 Chro. 29.14 able to offer ſo willingly? ſaith David; and who are we, that we ſhould be able to pray ſo fervently, ſo devoutly, ſo faithfully? Thirdly, Nay, in our beſt prayers, are there not doubtings, waverings, wanderings, coldneſſe of affection, yea*Iſa. 64.6. pollutions? and yet forſooth, God is beholden to us that we will pray to him, not we to him for his grace in hearing. Fourthly, Is it not Debitum? have we not a mandate to pray? ſuppoſe it be with greateſt devotion, with longeſt continuance, yet is it not commanded? How then, ſay they, we make amends for other ſinnes by praying? as if the creditour were beholden to his debtour, for that he payes his mite, when he ows his talent.
But we return to David; Not God to him for praying, but he to God is beholden for hearing; and ſo farre, as that now he bindeth himſelf to limit his devotion to God, ſo long as he lived.
The queſtion a new is raiſed; Whether it bee lawfull to vow a commanded duty? Why doubt we? It is a duty to limit our devotion, our religion to God, yet David vowes it; ſuppoſe you, he ſinned in it? elſewhere, he ſwears to keep Gods righteous judgements; did he ſinne, or ſupererogate? Surely ſuch vows have this good uſe to Gods children; they ever increaſe the obligation to performance, and make more fearfull to offend.
But let us ſee the meaning of the words. Firſt, The thing he vows, is to call upon God. Secondly, The continuance of it, ſo long as he lived. Invocation in Scripture, is taken, Firſt, Tropically, for the whole worſhip, and ſervice of God, as 1 Cor. 1.2. 2 Tim. 2. Secondly, Properly for that Act of religion, which we call prayer; whether one, or both be here meant, is not curiouſly to be diſputed, though perhaps he means properly.
As long as I live. Heb. in my dayes; which Maſter Iunius with more acuity, then ſolidneſſe, limits to the dayes of his affliction; as if David here meant no other dayes of his, then the dayes of his affliction; as he would make probable by, Pſal. 137.7. and Lam. 1.21. Better our Engliſh Paraphraſe; ſo 2 Kings 20.19. Is it not well, that peace and truth ſhall be in my Dayes? Hezekiah, What means he? In dayes of his affliction? Nay all dayes of his life: Iob 27.6. My heart ſhall not reproach me in my Dayes; What's that? Not all the dayes of my life, ſee 1 Sam. 1.11.
But ſo doth David now to limit his devotions, this of prayer eſpecially, to God onelyonly; that no other god, falſly ſo called; nor, I dare ſay, Saint, nor Angel, ſhould rob God of his honour. And ſuch fruit ſhould Gods favours have in us, to glue our hearts unto God; and to make us continue glued unto God without ſeparation; ſee Act. 11.23. Pſal. 16.2, 4, 5. and 115.3. to the 12. verſe. Theſe reaſons we have. Firſt, That favours we have from God none other can afford us; nor Saint, nor Angel, nor Idoll, nor Devill; amongſt the gods there is none can do as thou doeſt; when Baal's prieſts are brought to tryall, how doth Elijah ply upon them? Cry*1 Kings 18.27. aloud, queſtionleſſe he is aſleep, or in purſuit of his enemies;*Iſa. 63.16. Doubtleſſe, Thou art our Father, our Redeemer, though Abraham be ignorant of us all. Secondly, Beſides, we know the*Exod. 20.5. jealouſie of our God, how ill he brooks the leaſt lowring look towards an Idoll. Thirdly, The impotencie of all other Idolls, whether reall creatures, or but phantaſmes, to help and ſuccour us, or to avenge their own quarrell; Will ye plead for*Iudg. 6 31. Baal? If he be a god, let him plead for himſelf, &c. Fourthly, Is there any more ready to hear? more mercifull to reſpect our miſery? more humbling himſelf to incline ears to our prayers? they miſlead you, that would have you to go to God by*Col. 2.18. Angels. Firſt, Where is your warrant? Secondly, Can they hear? Thirdly, Are they more willing to hear?
Ʋse An exhortation, in no times ſo neceſſary, as in theſe ſo wavering, and beginning to halt betwixt the two opinions, 1 Kings 18. yet have we Davids reaſon to limit us to our God, and his religion. Firſt, How many gracious deliverances hath he given us? How oft hath he made our enemies the tail, us the head? Secondly, How many prayers of ours hath he heard? in famine, in peſtilence, in warre? Thirdly, What wonderfull peace, and proſperity hath he given us? and yet doubt we, whether we be in the right? I am not of their minde, who enſure truth of religion by outward things; I know the primary rule is Gods word. But, Secondly, when Gods word hath ſo clearly warranted our religion, and withall we ſee the might of his marvellous Acts in proſpering thoſe ſtates, and kingdomes that profeſſe it; It is a ſecondary argument to encourage us to continue in the grace of God. I beſeech you, brethren, think upon this above all other duties, when I am dead and gone: Above all nations that ever were Chriſtian, never ſaw any more plentifull tokens of Gods favours, then we; if we ſhal now turn back to Popery, take heed leſt he make not us a ſpectacle to all the Churches of the world, as he did the Jews.
Now the good Lord unite our hearts to fear his Name, to continue in the grace of God, to limit and appropriate our religious ſervices, and devotions to that God, whom we have ſo often experimented to be ſo gracious unto us, that by no impoſture of the wicked we may be drawn away, and fall from our ſtedfaſtneſſe. To him for his mercies in hearing our prayers, be glory for ever and ever. Amen.