The Truly Blessed Man, Part 4 · Section 2
Forgiveneſs obtained in the way of Prayer.
DOCTRINE II.
IT is the Duty of all, and the diſpoſition of every Gracious Soul, to pray to God for, as they hope to obtain forgiveneſs of him. They that would have it muſt pray for it; and they that have true Grace in them will ſo do.
There are two Propoſitions in the Doctrine.
1. It is the duty of all that hope to be forgiven by God, to pray to him for it. That this is a duty is evident, becauſe God hath required it; though God hath purpoſed to beſtow a pardon on all his Choſen, yet Prayer is a required medium in order to the obtaining of it, Ezek. 36. 37. I will be ſought, &c God therefore connects their Calling and his Hearing together, Jer. 29. 12, 13. But it …t be enquired, What dependance this forgiveneſs …ath on our praying for it? We may take this brief account of it.
1. That Gods forgiveneſs is every way free to us. …e cannot deſerve it by any thing of ours. It is of the very nature of a pardon, that it is free. We muſt diſtinguiſh between the proviſion made …n the Covenant of Redemption for our being pardoned, in which we were bought, and ſatisfaction was made to the Juſtice of God; and the Diſpenſation of it to us in the Covenant of Grace, in which it is freely beſtowed, and the meer mercy of God is celebrated. Whatever Chriſt hath done to merit it for us, we our ſelves never did not could do any thing towards the deſerving of it. So that our prayers cannot, of their own nature, oblige God to pardon us: and therefore we are, in them to confeſs our own unworthineſs of it Luk. 15. 21.
2. Hence all the media by which we come to obtain any favour from him, are his free gift. He hath preſcribed them, as an order in which we are to come by his benefits: yet, not only the benefits themſelves, but alſo all the grace and help where by we are enabled ſo to wait upon him for them is from him. He gives Repentance, as well as Remiſſion, Acts 5. 31. He helps us to pray, as well as pardoneth us on prayer, Rom. 8. 26. So that his Grace doth equally appear in the one as in the other. So that though he hath made promiſes to ſuch conditions, yet he muſt give them, or we can never work them in our ſelves.
3. That Faith in Chriſt is the great medium by which we apprehend Gods forgiveneſs. We cannot merit it, all that we have to do, is to receive it which is only by an hand of Faith. Hence Juſtification, to which pardon belongs, is in the Goſpel reſtrained to believing, Rom. 5. 1. But this hath been already inſiſted on.
4. That our faith muſt be acted on Chriſt for our apprehenſion of this pardon. I here diſpute not whether the habit of Faith doth not put us in a ſafe ſtate? We are here only conſidering the order of the Oeconomy of the Divine diſpenſation to us. As to Gods dealing, with Infants, it is dark to us: We can readily conceive them Subjects as well capable of the Sanctification of the Spirit, as of natural corruption: though how they ſhould exert acts of faith and repentance, is beyond our conjecture. But as to others, we know that the habits of Grace are infuſed for action: and to believe in Chriſt for life is an act of the Soul, proceeding from ſuch a principle, and not meerly the principle it ſelf, though it preſumes a power put into us, elſe we could not take hold on Chriſt. Now it is actual believing to which the Goſpel promiſe is made, Joh. 3. 16. And therefore it is called a coming to him, Math. 11. 28.
5. That this faith is moſt ſuitably expreſſed in Prayer. That prayer is a duty of Natural worſhip, the light of Nature, as well as the word of God, informeth us: that we ſhould carry our wants to God in Prayer, appears from the nature of it; that all our Prayers are to be made in faith, we are aſſured, becauſe ſuch Prayers only is Effectual. We muſt ask all in the Name of Chriſt; we have no other way of acceſs to God. Now forgiveneſs is one of our great wants; and that to pray in faith for it is moſt ſuitable, will appear, if we conſider,
1. Herein we teſtify our felt want of it. It is ſence of need that drives men to Prayer. All formalities without this feeling, are but idle ſtrains of complement which God hath no regard for. And indeed the end of Prayer is not to acquaint him with our neceſſities, for He knows them before, Math 6. 8. but to affect our ſelves with them. God would have us know our need, that we may put the better value on his kindneſs: it is therefore upon felt want that we are adviſed to ask, Jam. 1 5.
2. We herein alſo acknowledge God to be the author of our forgiveneſs. This he expecteth of us. It was one clauſe in his Prayer, Dan. 9. 9. To the Lord our God belong mercies and forgiveneſſes. And if we do not believe and acknowledge it to come from him, why do we ask it of him? and here is a double exerciſe of faith: we believe that he can forgive, and we believe that if ever we be forgiven, it muſt come from him, Pſal. 130. 4. Dan. 9. 9. When we go no whither elſe but to him for it, we give him the glory of it.
3. We herein declare that he is a free Agent when he forgiveth us. The very asking a pardon, if ſincere, implies that we acknowledge our Guilt; otherwiſe we could not know what we want a pardon for. And when we ſeek to have Guilt removed in way of a pardon, we ſignify by it; that we have no ſatisfaction of our own to make for the offence, but it muſt come from the benignity and compaſſion of him whom we have offended. So that Gods free Grace is fully aſſerted in our Praying for forgiveneſs, and that it is at his liberty; It is therefore asked in his Name, Pſal. 25. 11.
4. Hence this puts us into the beſt poſture to receive it. God will magnify his mercy in pardoning our Sin, and what poſture better becomes us to take it of him, than lying proſtrate at his feet, reſigning to his mercy, ſenſible of our own unworthineſs, Juſtifying him in his ſeverity againſt us, imploring him to look upon us in tender pity? and all this belongs to the very frame of a right praying to God. God is moſt honoured by taking us off from the ground, where we ly before him in our ſhame; thus is the Prodigal repreſented, Luk. 15. 21.
5. Hereby we teſtify what an high value we have for a pardon. God expects that we place a worthy eſteem on his benefits. Men that do not pray for pardon, ſhew that they prize it not. It is a poor thing that is not worth asking: But when with earneſt Supplications, and undeniable requeſts, we beſiege the throne of Grace, and will not let God alone till we have it, we ſhew that we account it a glorious thing: and when we obtain it, we ſhall be anſwerably affected with it; and God will ſo be glorifyed by our thanksgivings.
2. It is the diſpoſition of every gracious Soul thus to pray. I do not mean that they are always actually engaged in it; they may ſometimes keep ſilence, as David, Verſe 3. But that there is a principle in them diſpoſing to this, and will ſooner or later put them upon it: and there are theſe things that will make … clear.
1. The Grace in a Believer, not only fits him for, out alſo enclines him to Univerſal Obedience. Grace is put into us as a principle of Obedience; now it is of the nature of every principle that it hath a tendency to the reaching of its end: and it is univerſal Obedience that we were made for, and for which we are Sanctifyed by the Spirit: and the new Nature, is ever aſpiring after new Obedience.
2. That Godly men do often ſtand in need of ne forgiveneſs. This hath already been conſidered. There is new provocation given to God by every folly that we labour of, and defile our Conſciences withall; & we are under an apprehenſion of Guilt, till God hath forgiven us theſe ſins; nor can we have peace within, till we obtain this; veſ. 3, 4.
3. There are none that do ſo reſent the need of forgiveneſs as the Godly when under Conviction. For,
1. The anger of God is more terrible to them than to others. Others indeed may be more ſlaviſhly afraid, but theſe have a more genuine fear of it, Pſal. 119. 120. My fleſh trembleth for fear of thee. The moſt genuine fear is filial, and that which is grounded in love. A gracious Soul valueth the Love of God more than life it ſelf, & therefore his anger is awful to him: he hath felt the bitterneſs of it, and that maketh him to dread it.
2. Hence the apprehenſion of Guilt is to him more intolerable. He knows it to be a Fearful thing to fall into the hands of the living God, Heb. 10. 31. And when he finds Guilt upon his Conſcience, he knows that he lyeth expoſed to Gods anger; and he cannot tell how to bear it, he cannot live under it, the weight of it ſinks him; he can have no reſt ſo long as it abideth on him, Pſal. 38. 3.
3. Hence this directs him with greateſt earneſtneſs to ſeek a pardon. The carnal man, when in trouble, hopeth to get eaſe ſome other way, and takes the courſes which his vain heart dictates to him: but a Child of God knows that there is none to be had but in the reconciled face of God, and ſo abandons all other courſes; he runs not away, from, but maketh ſpeed to his father, and ſubmits himſelf, knowing that thus only he hath any hope, thus did David, Pſal 51. And he begs and entreats ſenſibly and earneſtly for it.
4. Theſe have all helps and encouragements to prompt them to ſeek and pray for a pardon. And this added to the former muſt needs diſpoſe them to it, for,
1. They have already experienced the ſweetneſs of a pardon. When they were under the terrours of the Lord, and the apprehenſion of their Guilt at firſt, God was pleaſed to come in with his favour, and ſpeak peace to them, by letting in a beam of light, and letting them know that their ſins were forgiven: and this was the joyfulleſt hour that ever they had in all their lives: the comfort of it could not be equalled by any thing in the world, Iſa. 12. 1. Which will put them upon ſeeking it again.
2. They have alſo found God ready to forgive. They have been the inſtances of thoſe commendations given him in the Scriptures, that he is prone to pardon; that he is a God forgiving iniquity, tranſgreſſion and ſin. When they were ready to caſt off all hope, and give themſelves up for gone, he came and frankly forgave them, though they could hardly believe it, and could ſay no more than that poor man, Mark 9. 24. I believe, help mine Unbelief; they have known him to be a merciful God, and how doth this animate them?
3. They have known the prevalency of prayer on this account. They remember it was when God brought them on their knees; it was whiles they were preſenting their ſupplication to him, lying proſtrate at his feet, that he took them up into his arms, and gave them a kiſs of reconciliation: and this points them the way in which to ſeek it a gain, and ſo puts them upon it.
4. They have an interest in God. Though he is angry with them, and witneſſeth it in their Conſciences, yet he is their Father; he loveth them; they are under the glorious promiſes of the Goſpel, of which this is one, that if his people ſin againſt him, yet if they repent and pray to him, he will forgive; and though the evidence of their intereſt in him may now be clouded, yet there are uſually ſome reſentments of former experiences, which perſwade them to hope he will remember a Fathers pity for them, and receive them praying to him.
5. The ſpirit of ſupplication dwells in them. It is he that helpeth his to pray; now he dwelleth in every Godly man; and though he be grieved by their ſins, yet he doth not forſake his dwelling: and this is one thing he doth for them, viz. He helps them to call upon God as a father, Rom. 8. 15. He excites them, and brings them before him on their knees, and this he will do ſooner or later in all theſe.
USE I. Learn hence how vain a this it is for thoſe to preſume of a pardon, who neglect Prayer. And are there not too many of theſe? God knows who they are, who hold up their heads with confidence, and pretend to rely on him for forgiveneſs, who yet call not upon him: they ſeek not God, and yet hope that he will accept them; but be not deceived; though God is Gracious, yet if you cannot pray, you will miſs of this favour; and good reaſon, for it argueth,
1. Great inſenſibleneſs of your Guilt and want. If Sin were your burden and bitterneſs, it would bring you to ly proſtrate before God; and what ſhould he do with a pardon, who feels not his need? if you know not that you are miſerable, you are not in a poſture to receive forgiveneſs at Gods hands.
2. Horrible Pride. Prayerleſs Sinners are proud Sinners, and therein they diſcover it; it ſaith you count your ſelves too big to ſtoop to God: and what little reaſon have ſuch to expect ſavour? they are the humble and the penitent that are moſt like to find favour: and the ſoul that is truly humbled will fall to prayer; but God ſeeth the proud a far off.
3. That God will have no praiſe for this mercy from ſuch an one. He that cannot find in his heart to fall down before God, and beg his pardoning mercy, will never give him ſuitable thanks for it, if he ſhould confer it on him. Where there is no gratitude, there is no thanksgiving; and where a kindneſs is not reſented, how ſhould a perſon be grateful? Take heed then of being deluded with falſe hopes.
USE II. Here we have a Rule to judge by, in what order we are towards forgiveneſs. And certainly it is a thing very deſirable to be known; and they who have ever experienced what it is ſo ſtand Guilty before God, will be ſollicitous after ſatisfaction in this caſe; and the Rule is, doth the apprehenſion of our Guilt and miſery ſo affect us, as to drive us to pray to God for his pardoning mercy? if ſo, we have a good hope of obtaining it of him, for Conſider,
1. It is of God to ſpirit us to prayer: It is one character of a natural man, that he ſeeks not God, Pſal. 14. 4. A ſpirit of prayer is his gift; and there is a mighty work wrought in bringing the Sinner on his knees, and make him pour out, his Soul to God, in earneſt ſupplication for mercy.
2. When God brings a Sinner thus to pray, it is that he may forgive him. There is ever a gracious deſign in it. God hath made many gracious promiſes to ſuch in his Word, which he cannot deny; if it were not his deſign to bring them within the compaſs of the promiſe, he would not work the condition in them; and therefore when he promiſeth that they ſhall pray, he together engageth that he will hear, Jer 29. 12. There is no greater ſign of forgiveneſs then a ſpirit of prayer for it.
3. Hence he obſerves when we do pray, and is ready to hear us. He waits to be gracious; he hearkens whether men will addreſs him for it, that ſo he may take the opportunity to exalt his mercy on them; when he had brought Paul to the ground, we find how he remarks on it, Acts 9. 11. Behold he prayeth; q. d. Let him have been never ſo bitter a Perſecuter heretofore, yet I will have mercy on him, for he prayeth for it.
USE III. For Exhortation and direction. Let it call upon all, whenſoever under the ſenſe of Guilt, to betake our ſelves to prayer. Do we apprehend the anger of God againſt us for any ſin? let it put us upon our making our requeſts to him for the removing of it; Conſider then,
1. If our ſin be not forgiven us, it will undo us. Think it not of little concernment whether our ſin be pardoned or no: there needs no more but the Guilt of one unpardoned ſin to ſink you down into the pit of endleſs miſeries: that one will condemn you, and there will be no hopes of eſcaping the Wrath of God: there is a ſentence of death upon every ſin, which muſt be taken off, or you cannot eſcape.
2. You must pray for this if ever you obtain it. God ſtands on his honour in this regard: he will have Sinners to know that it is his Prerogative to forgive ſin, and will have their petition offered him in order thereto; he will elſe look upon them as obſtinate Sinners, and ſuch as deſpiſe his mercy; and if the Sinner hath deſerved to dy, and hath his life offered him if he will ſupplicate for it, and he will not do that, he will provoke God to ſhew him no mercy.
3. God is a prayer hearing God, & therefore there is hope in this way. Thus the Pſalmist pleads, Pſal. 65. 2. Oh thou that heareſt Prayer; he delighteth to hear the cries of diſtreſſed Souls, that feel their woful miſery, and have none to help them, and do therefore betake themſelves to him, as a God of Salvations: He delights in mercy, and therefore hearkens if there be any miſerable Sinner that will apply himſelf to him for it, that he may ſhew it him. Let your ſins be of what colour or magnitude ſoever, you need not deſpair; do but pray to him, and there is hope, Iſa. 55. 7. He will do ſo for him that prays for it.
4. This is the end of all the awakenings and troubles on your minds. When God comes to ſhew us our ſins in their colours, to terrify us for them, and make them a burden too heavy for us, it is to drive us to prayer; let us not then improve them to drive us from it. And would you ſpeed?
1. Pray ſenſibly. Cold prayers argue that Sin is not felt; bear your burden and carry it with you, this is the buſineſs of Prayer, Pſal. 55. 22. Caſt thy burden on the Lord. Let your groans and ſighings be a witneſs, that your ſins are an oppreſſing load; that you muſt ſink under them, if he do not lift them off by his forgiving mercy.
2. Pray confeſſing. Thus did David, verſe 5. Confeſſion is a proper ingredient of a penitent Prayer. Let your petitions carry a reſentment of your Guilt, and worthineſs to dy, and that your hope is in his Grace. Confeſs the righteouſneſs of your Condemnation, and your unworthineſs to caſt ſo rich a favour as you pray for.
3. Pray Renouncing all your truſt in your Prayers. Do not look to be heard for Praying, though it muſt be in this way: for your Prayers can lay no engagement upon him; ſhould he refuſe to hear you, you are not wronged. Do not make a God of Prayer, while you uſe it as a Medium to obtain Gods favour.
4. Pray applying to, and believing in the Righteouſneſs of Chriſt. This is the foundation of our hope; it is for his ſake that we muſt be forgiven, if ever it be ſo. It is Chriſt only that we muſt rely on, who only can derive a pardon to us through his merits; look on the fulneſs of them, and be encouraged to wait for his Salvation.
5. Pray perſeveringly. God, though he hears them, may yet defer the witneſſing your forgiveneſs in your Conſciences; but let not this deter you, but follow him with importunity, as the poor Widow did the Unjust Judge; and in this way you may be encouraged, becauſe he hath ſaid, in Pſal. 145. 18. The Lord is nigh to them that call upon him, that call upon him in truth.