The Parable of the Prodigal, Part 5
LUKE 15. 19.
And am no more worthy to be called thy Son; make me as one of thy hired Servants.
Theſe words contain in them, a continuation of the Prodigals humble Confeſſion; he had in the former Verſe acknowledged his ſinfulneſs, and in this he confeſſeth his unworthineſs, [And am He confeſſeth his unworthineſs.no more worthy to be called thy Son.] 2. A modeſt ſupplication, [Make me as one of thy hired Servants.] There are three Propoſitions which theſe two parts do afford us, viz. 1. That penitent perſons are humble and lowly perſons. [I am no more worthy.] 2. That unworthineſs is no juſt prejudice to ſupplication. [I am not worthy, yet make me, &c.] 3. That penitent perſons earneſtly deſire ſome relation to God. [Make me as one of thy hired Servants.]
That penitent perſons are humble and lowly perſons. [I am no Doct. 1. Penitent perſons are humble perſons.more worthy.] Look on every word almoſt in the Text, and you ſhall ſee in it the bluſh of humility; I am not worthy.] The language of Pride is, I am not as other men; the voice of Humility is, I am not worthy; what I have is of meer mercy, what I crave is not of my merit; God may give what he pleaſeth, and I may receive what he giveth, but I am unworthy of both; I dare not expoſtulate nor challenge, I have ſinned, and what mercy can I then deſerve. No more worthy.] Was he ever worthy? No. Why then no more worthy? q. d. O Lord, I deſerve nothing, no, nothing at all; ſo vile a wretch have I been, that it's ſingular mercy if thou look at all upon me. To be thy Son.] A Son, thy Son, O it is a high Relation, an high Digni…y! for a Vaſſal of Wrath to be made a Veſſel of Glory! for a Slave to Sin, to be tranſlated to a Son of God! Who am I? it is that which I want, it is that though which is too great for me to ask; I am not worthy to be thy Son, nay, not worthy to be called thy ſon,] the very title and name is too good for me: that ſo debauched and luxurious a ſinner as I, ſhould have that honour from thee, to be mentioned or ſpoken of, to be in any ſort reputed among thoſe of ſo ſingular Relation unto thee; I who have ſinned ſo much againſt thee, that I ſhould in any kind be owned as a Son by thee, this is an eminency; I am not worthy to be called thy Son. Thus you ſee his humbleneſs in confeſſion; Not worthy, utterly unworthy to be a Son, nay, to be called thy Son: See ſome ſteps of it in his Petition; Make me as one of thy hired ſervants.] A low requeſt, but it is the modeſt breath of a lowly ſpirit. If I may be thy ſervant, I ſhall be glad of that; not thy onelyonly ſervant, but one of thy ſervants; not the chiefeſt of thy ſervants, but any one of thy ſervants, thy hired ſervant: And perhaps even that is too good for me, to be a ſervant, to be an hired ſervant, to be one of them; I ſhall count my ſelf happy, if I may be as one of the meaneſt ſervants, if I may be but a ſervant to the meaneſt of thy ſervants that ſerve thee. And Father, I beg for this too, make me as one of thy hired ſervants; I am not worthy of the leaſt place, nor of the meaneſt Relation; I challenge it not, onelyonly be thou pleaſed to beſtow it upon me. He is not worthy to deſire the greateſt, and he doth modeſtly intreat for the loweſt Relation; both which ſhew the humbleneſs of his penitential ſpirit. Thus was it with Paul after his converſion; how he ſinks his thoughts and eſtimation Paul.of himſelf! When he is to ſpeak of his ſins, 1 Tim. 1. 15. then Primus peccatorum, I am the chief of ſinners; Nemo prior, none exceeded me, nemo pejor, I was worſe then any: And when he ſpake of Gods mercy to him, then, minimus Apoſtolorum, I am the leaſt of the Apoſtles, 1 Cor. 15. 8. & indigniſſimus, not worthy to be called an Apoſtle. Nay, he falls lower than this, Epheſ. 3. 8. Minimus ſanctorum minor minimo, leſs than the leaſt of all Saints, is this grace given, &c, Do you not ſee this alſo in the penitential Publican? He ſtood afar off, and would not ſo much as lift up his eyes to heaven, but ſmote upon his Publican.breſt, ſaying, God be mercifull to me a ſinner. He judges thoſe feet unworthy to carry him unto God, which ſo often carried him from God; and thoſe eyes unworthy to look on his holineſs, which had been ſo frequently caſt upon ſinfulneſs; and whereas the Phariſee ſpreads his hands abroad, he turns them upon his breſt, his contrite breſt, and doth not boaſt of his righteouſneſs, but cries out of his ſins; and juſtifies not himſelf, but humbly begs, Lord, be mercifull to me a ſinner. Thus was it with Mary Magdalene upon her repentance, Luc. 7. 38. She ſtood at the feet of Jeſus, behind him, weeping, and began to waſh his feet with tears, and wiped them with the hairs of her head, and kiſſed his feet, and anointed them with ointment. Mark it; all her ſervice is lowly; ſhe ſtood, ſhe did not ſit; ſitting was a poſture of familarity, ſtanding of humility: and ſhe ſtood behind; to look after Chriſt was enough, to look upon him ſhe was unworthy: And then ſhe ſtood at his feet, the humbleſt poſture, and there all her work is acted: Stood at his feet, wept at his feet, waſhed his feet, wiped his feet, kiſſed his feet, anointed his feet.
But now for the opening of this Propoſition, I will briefly diſcuſs, 1. What this lowly humbleneſs is, which accompanies true Repentance? 2. The Cauſes why true Penitents are ſo humbly lowly? 3. Some uſefull Application of this.
Queſt. 1. What that humble lowlineſs is, which is to be found in the true penitnnt?What this lowly humbleneſs is.
Sol. It is not a promiſcuous familiarity with every body; ſuch an humbleneſs becomes Solomon's fool; nor is it an affected garb of complemental diſſimulation, that was Abſalom's treacherous ſtirrup to mount up himſelf into the Throne; nor is it a ſlavingly abaſing of a mans ſelf to acts incongruous with the dignity of his place and calling; this were to be the Tom of a Pariſh; nor is it a denial of thoſe gifs and graces that God hath beſtowed upon us, this is a modeſt lie, it is not lowlineſs; nor is it paſſive humiliation, wherein the ſpirit may be crackt as low as Hell, and yet be ſtill as proud as Hell; nor is it a rejecting of Gods promiſes, becauſe we can bring no worth unto them: But Humbleneſs which accompanies Repentance, It is a Grace of Gods Spirit, whereby the penitential perſon, from right knowledge, becomes low in his own eyes, Humbleneſs deſcribed.and judgeth himſelf moſt unworthy in his addreſſes unto God.
1. It is a Grace of Gods Spirit.] It is one of the Pearls in the It is a Grace of Gods Spirit.Chain which the Apoſtle would have us to put on, Col. 3. 12. an humble ſpirit is a ſpiritual ornament. Some Graces are more viſible and ſtirring, as Faith and Charity; others are more reſerved and hidden (like Soul among the ſtuff) as Patience and Humility. But a Grace it is, being a ſupernatural Quality, not born with us, but added unto us. In our firſt Birth, we come out with very high and ſtout Spirits; in our ſecond Births, with very lowly and humble Spirits; in our low Birth, with high Spirits; in our high and excellent Birth, with lowly Spirits.
2. Making us low in our own eyes:] Behold, ſaith Job, 40. 4. Making us low in our own eyes.I am vile, (.i.) nothing worth, baſe, What ſhall I anſwer thee? I am as a weaned child, ſaid David, Pſa. 131. 2. I have not the Underſtanding of a man, ſaid Agur, Pro. 30. 2. Not as if I had yet attained, ſaith the Apoſtle, Phil. 3. Hence is it that in Scripture humble perſons are called Little, (one of theſe little ones, ſaith Chriſt) little, not only in the proud contempt of the World, but little in their own humble eſtimation of themſelves. As David is ſaid to be little in his own eyes; one who ſet a very low rate and value on himſelf. And they are ſaid to be poor, poor in ſpirit; they have indeed very rich Graces, but very poor opinions and conceits of themſelves; I, who am but duſt and aſhes, ſaith Abraham: a worm and no man, ſaid David. Excellencies they have, but they are not puffed up by them. God doth raiſe them, but they raiſe not themſelves; they are precous and honorable in his ſight, but vile and nothing in their own; they have an high Calling, and high Graces, and high Priviledges, but ſtill low hearts: when they look on their Natural frame, that's as low as Earth; when they look on their ſinful frame, that's as low as Hell; when they look on their Spiritual frame, then how little; it is but ſome ſaith, Oh, that God would help my Unbelief! that ſorrow is but a drop, that love but a ſpark, that knowledge but a dawning light, their ſtrength but weakneſs; others have more, they have but little; ſtill they complain of defects, infirmities, failings; what they have is nothing to the much they want: No Vines ſo unfruitful, no ſervants ſo unprofitable as they.
Judging themſelves unworthy in their addreſſes to God:] Thy Saints, ſaid Moſes, humble themſelves at thy feet; unworthy to Judging themſelves unworthy in their addreſſes to God.come before God, unworthy to obtain any thing from God: the Publican dares not lift up his eyes to heaven; Ezra is aſhamed and confounded to look up: the very Majeſty and Purity of God do dazle, and ſometimes ſilence their thoughts; and when they do worſhip towards his holy place, then mark how their Petitions run, Not for my ſake, O Lord, not in my own name, not for my righteouſneſs, ſhame and confuſion belong to me; but do it for thine Own ſake, for thy Mercies ſake, for thy Truths ſake, for thy Chriſts ſake, O Lord: If thou ſheweſt me no Mercy, I deſerve none; if thou giveſt me any Mercy, it is only of thy abundant Mercy.
Ariſing from a right knowledg:] As Pride is rooted in Ignorance Ariſing from a Right knowledge,and Error (it is but the corrupting of our Text, a fooliſh blaſt and miſtake) ſo Humbleneſs is grounded in right Knowledg and true Judgment.
1. Of God: Humble perſons do more exactly apprehend Of God.him (what He is, what his Will is) in his perfections of Holineſs, and Mercy, and Juſtice, and thereupon are abaſed in their own ſenſe. To compare our ſelves with our ſelves may be dangerous, and to compare our ſelves with others inferior to us in gifts, and graces, and ſervices, it may be a ſpeedy way to puff us up. But a compariſon of our ſelves with God, O how ſhort are we? how nothing are we in compariſon of that infinite fulneſs of excellency in him? The Stars make a twinkling in the night, but when the Sun appears they hide their faces and Veile themſelves. Our Graces may ſeem to caſt their Rayes, their Beams, and to have ſome Luſtre in our eyes, whilſt we compare them with others, or our ſelves in darkneſs; but when we look on God, that Sun, that fulneſs of all Holineſs, then we are aſhamed, may hang down our heads, and, with the Angels, cover our Faces: Our Features are but as Deformities, and our Fulneſs but Poverty, in compariſon of him: And therefore when Job had a while conferred with God, he then confeſſeth his folly and ignorance, and abhors himſelf, and will ſpeak no more.
2. Of our ſelves, both in Evil and in Good. For Evil: It is diſcerned in the proper nature, forms, colours, deſerts of it. Oh, Of our Selves.how much hath God already been diſhonoured by me? How For Evil.often? how highly? Any one Tranſgreſſion, rightly apprehended, may ſerve to abaſe us all our dayes. But then I ſtill feel a corrupt nature, apt to rebel, to ſtep aſide, to break out. Oh, how wonderfully do unbelief, hardneſs, ſecurity, dulneſs, diſtraction, hypocriſie, vain-glory, unthankfulneſs, folly, indiſpoſitions, evil thoughts, corrupt affections cleave unto me, though under many mercies, opportunities, helps, aſſiſtances; what am I worthy of? It is pure mercy that I am not almoſt every hour thrown into Hell, by reaſon of continual ſinnings? For Good; look on it in all reſpects, and know it aright: you may ſee cauſe of humbleneſs: 1. Look on it in the Qualities or Habits: at the beſt very weak, things rather of deſire, then of poſſeſſion; we know but in part, believe with fear, truſt with doubtings, ſee but as in a glaſs; we rather imitate then apprehend. As Proſper ſpake of the joyes of Grace, Ipſa & virtutum gaudia vulnus habent, that is true of the very Graces, even our wine is mixt with water; and like Jacobs ſpeckled Sheep, ſo is it with our ſouls, ſome of all graces, yet but alittle, and accompanied with the reliques of all, and too much ſinfulneſs. 2. Look on it in the Acts and Fruits: We cannot go without a Staff, and, too like Jacob, halting to our dying day; either we want minds to good, or wills or power, not able of our ſelves to ha…ch one good thought, and when the will is preſent, yet we find not power to perform; and though ſometimes we do good, yet evil is preſent with us: like Beer which runs low with the liquor, there runs out much muddy grounds; or like Abrahams Sacrifice, many Birds lighting on it; or like Solomons Ointment, in which is ſome dead Flie; or like a Candle, which burns with a Snuff; or like the fire, which aſcends with much ſmoke. Our actions are like the Arrows which are ſhot, one is too far, another is too ſhort, another is too wide, not one of an hundred that hits the mark; ſo is it with us, many Duties and Services are performed by us, but which amongſt them all is performed with that reverence of Spirit, faith on Chriſt, integrity of Affection, unitedneſs of Soul, and ſole fidelity of intention to Divine Glory. Our excellencies are weak, and the Lord be merciful unto us, how often do we weaken them? our work is but little that we do, very little; take aſide the averſneſs, the indiſpoſitions, the formalities, the coldneſs, the diſtractions, the unbelief, the wearineſs, the inconſtancy, the infinite infirmities which accompany them, what poor things will they then appear? may we not fall down and ſay, having done our beſt, We are but unprofitable ſervants. Nay, and that which being known may likewiſe abaſe us, is this, we may juſtly ſay of all our poor excellencies, as the Widow of her Veſſels, They are but borrowed ware; What have we which we have not received? Every Gift and Grace which we have, is but a Beam born of the Sun, a drop coming from another Fountain then our Natures: all our good is but free Gift; take the borrowed feathers from the Crow, it is then a moſt black creature alone. So that conſider our good aright, either in the initial cauſe of it, viz. Divine and free Grace; or in the upholding cauſe of it, Divine aſſiſtance; or in the qualities of it, how weak and imperfect; or in the acts of it, how rare and uneven; all theſe are the ſprings as it were, which feed humbleneſs of heart in the true Penitent.
Queſt. 2. Now I proceed to the next inquiry, Why true Penitents Why true penitents are humble perſons.are ſuch humble and lowly perſons? I am not worthy to be called thy Son.
Sol. The reaſons are moſt of them inſinuated already; I will either expreſs them again, or add more to them: thus then. 1. Converſion neceſſarily infers an alteration in the whole man: Though it doth not deſtroy Subſtances, yet it changeth Qualities; of unholy, Converſion infers an Alteration in the whole man.it makes us holy; of ignorant, knowing; of filthy, clean; of obſtinate, flexible; of unquiet, meek; of proud and lofty, humble and lowly; therefore penitent perſons, who are converted perſons, muſt needs be lowly, ex natura rei; this is forcible. 2. They never did experimentally know themſelves till they began to repent: Sin was but a delight, or a mock, or a meer diſcourſe They now experimentally know themſelves.unto them before; the vileneſs of it, the contagious pollution of it, the ſtinging guilt of it, the terrible effects of it, both in reſpect of God and themſelves, they never ſavv it till novv; they ſee that of ſin vvhichwhich they ſavv not before, both for the filth and the guilt of it; and they ſee it with other eyes then they ſavv it before; no marvel then that they become low in their own eyes. Should they not be very vile in their own eyes, who perceive themſelves guilty of that vvhichwhich is moſt and only vile in Gods? I have ſinned what ſhall I ſay unto thee, O thou preſerver of men? 3. They never ſaw till now how ſhort they came in that good of duty Job 7. 20.which they owe to God, and how unanſwerable they are to the many bonds of obedience: I have done nothing for They now ſee how ſhort they come in duty.God all my dayes, nor to him in any Service and Honour. They never knew till now how injurious they have been unto God, to the kindneſs of his Love, to the counſel of his Spirit, And how injurious they have been to God.to the righteouſneſs of his Will; how unworthily and ſtubbornly they have reſiſted, deſpiſed him, abuſed all his mercies: Thus for the Explication of the point. Now for the Application of it to our ſelves; Doth true Repentance produce humble lowlineſs of Spirit, then let us reflect on our own hearts, and judge what ſolidity Ʋſe. Let us judge of our Repentance by our lowlineſs.of Repentance is wrought in us by that lowlineſs and ſenſe of unworthineſs which is to be found in true penitents. Conſider Pride, and loftineſs, and ſelf-worthineſs are very natural to us: though we be born wholly naked, not any external ornament is upon us, no inward excellency, yet our natures are puft with Pride and ſelfworthineſs are very natural to us.wind and a haughtineſs; and could we be rifled and ſtript of every ſin, we ſhould find this of pride (ſo oppoſite to lowlineſs) moſt intimately cleaving to us: Paradiſe was not free of it: What do I ſpeak of it? nay, Heaven it ſelf was troubled with it; the Divels, who are caſt into the loweſt darkneſs, fell thither by reaſon of their proud loftineſ…. Look over all ſorts of perſons, it's a wonder almoſt to find one truly humble-hearted ſinner. If a man hath parts, the Apoſtle tells us that knowledge puffeth up; the the wind gets into the bladder: as it was with Diotrephes, &c. Who is the Lord, ſaid Pharaoh? if a man have dignities, how rare is it to ſee greatneſs ſtooping, and lowlineſs of heart with highneſs of honor. If a man have riches, he needs an Apoſtles charge, Not to be high-minded. If a man be poor, he is like Diogenes, trampling upon the Philoſophers chair with greater pride. Generally the ſcum is moſt light, and vu…gar ſpirits moſt cenſorious and inſolent. If a man be ignorant, yet Laodicea thinks her ſelf rich, and increaſed, and to have need of nothing; though indeed ſhe be poor, and blind, and miſerable, and naked.
2. If habitually and predominantly proud, thou art as yet impenitent; 'tis true that Converſion doth not give an abſolute ceſſation If Habitually Proud, thou art impenitent.to ſin, yet it do…h take off dominion, and cauſeth diminution. It cannot be, that a man ſhould have an heart rightly ſenſible of ſin, and ſet againſt it, and yet be high in the opinion of his own excellencies and worth. The mountains are caſt down into a valley, and the high imaginations brought into captivity; the ſwellings of our corrupt ſpirits are in great meaſure abated and let out, when once Grace enters our hearts, and Repentance hath opened our eies. Though you may be free from many other actual and groſs exorbitancies, if yet the ſpirit of pride (be it in Spirituals, or Naturals, or Civils, or Morals) dwell within you, and rule over you, it may be ſaid of you what the Prophet ſpake of the ſtout-hearted, They were far from righteouſneſs.
3. Few men uſe the means to make them humble, they ſeldom are at home, they are ſo ſtudious of other mens ſins, that they Few men uſe the means to make them humble.neglect their own. This is a moſt ordinary truth, that they who are ſo prying after the faults of others, ſeldom ſearch themſelvs, and hereby onelyonly enable their own pride, but diſable themſelvs for humbleneſs. It is not forreign, but experimental knowledge which makes us lowly. But you may reply, How may it bee known that our hearts are not lofty, but lowly, that ſo we may How it may be known that our hearts are not lofty, but lowly.judge our repentance not to be be formal, but ſound. Sol. Premiſe a word or two and then I have done, that I ſpeak onelyonly of Lowlineſs, as it is to be found in Chriſtians in this life, which is not a ſtate of perfection, but imperfection. Secondly, as it in conflict and combate, not as abſolute and free. Now then 1. If you be truly lowly, then you live altogether upon free and meer mercy. You then live upon meer mercy.Every mercy is an alms unto you, and is ſued out not upon deſert, but upon promiſe: you can find no mony to buy corn, but all muſt be free gift: you will be content to buy without mony, and to receive without price. 2. You will then be more patient under delays: it is but a proud beggar who will be ſerved at firſt knock, or elſe will be gone. It is a very ill ſign when we are ſo You will be patient under delayes.quick with God, that he ſhall loſe our ſervice if he doth not preſently ſend out his anſwers. Were we indeed ſenſible of our own unworthineſs, we would hold it no diſparagement to wait at heaven gates; he will patiently wait for ſome mercy, who humbly knows that he deſervs none. Even an humble heart may urge God to make haſte, but it is our proud heart which accuſeth and quarrels with him for delay. 3. You will be ſilent in denials and withdrawments. Doth not God anſwer me? Why! I deſerv no look nor anſwer. Doth he You will be ſilent in denials.not give what I ask, but take away what he hath given? Why it is the Lord, let him do with his own what he pleaſeth. It is mercy that I have yet any mercy: I am unworthy to enjoy any good, who am moſt worthy to enjoy all evil. When we are our ſelves, this will be our temper, if we be humble, God ſhall uſe his own authority and pleaſure to diſpoſe of the mercies which we crave, and of the mercies alſo which we have; we will be more patient in denials, and ſilent in loſſes; What can we ſay who are unworthy of all? 4. You will be very thankful for any anſwer, or the leaſt mercy. If nothing will content us but great mercies, aſſuredly we are not You will be very thankful for the leaſt mercy.humble, but have too great ſpirits. He who indeed judgeth himſelf not worthy of the leaſt of all the mercies and truth which God ſhews unto him, will take up a great miſery with quietneſs, and a little mercy with thankfulneſs. The body of man if it bee ſound, can ſtoop for a pin, as well as for a piece; and the heart, if it be humble, can bleſs for little mercies, as well as for great. The touch of the little finger, as well as of the great, will make a well-tuned ſtringed inſtrument ſpeak, and even the whiſperings of the voice are ecchoed back in an exact concave. The leaſt drops of mercy affect the lowly heart, which can awake upon the leaſt noiſe. The proud heart like the mountain yields a poor crop after a ſhower of mercies, but the humble heart, like the Gardens, yields plenty of ſweet ſmelling ſacrifices, after the leaſt dews or drops of merciful bleſſings and anſwers from God. Now ſay, How do you plead with God when you approach unto him? what can you ſhew for the mercies that you ask? onelyonly his own merciemercy, no worth in you to move him: And how are you when God delaies, or denies, or removes his mercies? can you then be in duſt and aſhes, and not in fire and flames? can you yet quietly ſerve him, wait on him, depend on him, ſubmit to him upon this ground? Ah! I am a ſinner; I have wronged the Father of mercies; abuſed all his mercies; am not worthy of the leaſt of mercies: It is mercy that ever I had mercy, that now I have any, that which is loſt and denied, I am not worthy of them; that which I have, I am not worthy of. And when God anſwers you either in ſpirituals, to your ſouls; or in temporals, to your outward man, How do you look upon his anſwers? Do you look a ſquint on them as he upon Solomons Cities? Are you able to abuſe great mercies, and ſlight the leaſt? 5. If you bee The more me… cies from God, will make you more humble.truly humble, then the more mercies and anſwers from God, will ſtill add and make you more humble and lowly. Not onelyonly the ſenſe of your iniquities, but the experience of Gods mercies will make you low in your eies. Mercies have two effects upon humble hearts, they make them more humble, and more fruitful. David in 2 Sam. 7. when God gave him the advouzon, and, as it were, confirmed and added to his former Charter, an intention of greater mercy to his poſterity, Why! this caſts David down, ver. 18. Then went King David in, and ſa…e before the Lord, and he ſaid, Who am I, O Lord God, and what is my houſe, that thou haſt brought me hitherto. The more corn is in the ear, the more it hangs down the head; and the tree bends moſt, when laden with fruit. But if mercies make us forget God, as afflictions make us forget our ſelves; if it be with us as with the Arrow, which when the Bow is moſt bent and drawn, it flies fartheſt from us; Or as with the Dial which caſts the ſhorteſt ſhadow, when the Sun is higheſt; or as with ſome grounds, which yields the rankeſt corn after the fulleſt tillage: we grow careleſs of God, of his Ordinances in publick, of his worſhip in private, ſcornful of heavenly reproof, admonition, obedience; alas! this ſhews we are not humble.
If upon due ſearch we find our hearts lifted up with an opinion 2. Ʋſe. We ſhould be humbled for the want of this humbleneſs.of our own worth and excellencies, and far from penitential humblings, We ſhould be humbled for want of this humbleneſs: as Hezekiah, though his heart was lifted up, yet the text ſaith, He humbled himſelf for the pride of his heart, 2 Chron. 32. 25, 26, 27. And uſe the means by which we may become humbly ſenſible of our own great unworthineſs. v. g. 1. Study our ſelves more. And uſe the means to become humble. Study our ſelves more.Alas! what are we? but duſt and aſhes; nay, but ſin and corruption: We cannot ſay of our ſins, as the Prophet ſpake of the fore-running calamities, Gray hairs are here and there upon him. No, no, but as David, Who can tell how oft he offends? if we knew our ſelves, we would abhor our ſelves. 2. Study the Law more, the perfection and excellency of it, and bring thy many blots to that purity, thy many crookedneſſes to that plainneſs. Study the Law more.Paul was alive before the Law came, but when the Commandement came, ſin revived, and he died. 3. Study your own performances better. 'Tis true, ſomething is done, but there is more undone, Study your own performances better.then done: thy beſt ſervices have more in them to humble, then to puff thee; thou canſt not do at all, unleſs God aids thee (but art like a Mill without water, or a Dial without the Sun) and when thou doſt go, it is like Mephiboſheth, lame on both feet. When thou haſt made the beſt praier, thou maieſt well bow the knee, and pray again, that God would forgive thee the much dullneſs, the many diſtractions, the infinire unbelief in thy prayer. 4. Study the creatures better, which are the bellowes to blow up your ſelf-conceits and high thoughts. What is thy beauty but a Study the creatures better.fading dye, a changeable tincture, which one blow or one diſeaſe may daſh! if it eſcape both, yet time will unvarniſh the houſe newly painted? What are riches but a labour, an heap of vanity, and a vexation of ſpirit; they are a Tree long in growing, and quick in fading: Solomon compares them to a Bird ready to flye; Paul reputes them uncertain, and David wonders who ſhall enjoy them. What are cloathes but a few Garments of Trees, of Beaſts, ſomewhat trimmed up? And our Honours, bu… the breath of the People, a vain aire and wind at the beſt, quickly ſtirred, eaſily turned about and allayed? And our bodies, but a piece of clay, a wall of earth? Our heads are but earthly Globes, and our eyes but waſting Candles, and our feet but decaying Pillars, &c. 5. Study God more, in his excellencies of holineſs, Study God more.of juſtice, of mercy, and then you will abhor your ſelves in duſt and aſhes.
Now I proceed to the ſecond Propoſition, viz.
That perſonal unworthineſs is not prejudicial to ſpiritual ſupplication; Doct. 2. Perſonal unworthineſs is not prejudicial to ſpiritual ſupplication.[I am not worthy, yet make me as.] Of this Propoſition, I will give you 1. The ſenſe. 2. Arguments to confirm it. 3. Some uſeful Applications.
Touching the ſenſe or Explication of it, premiſe theſe particulars. 1. There is a twofold unworthineſs; Privative; when there is no quality or act which the perſon can ſhew to God, as a There is a twofold unworthineſs.meritorious cauſe, why he ſhould accept of him or his ſervices. Negative; when there is no meetneſs or fitneſs of capacity in the ſubject, enabling of him to receive any thing from God: for as there is a double dignity or worthineſs; One of Cauſality to deſerve good, another of Receptivity to obtain good; ſo anſwerably there is a double unworthineſs, one which conſiſts in the defect of merit, another which conſiſts in the defect of meetneſs: I ſpeak only of the former, not of the latter, for a perſon may not be unworthy, (.i.) unfit or uncapable to receive good, who yet is unworthy, (.i.) unable to deſerve and merit it.
2. There is an abſolute and plenary unworthineſs, wherein as there is no cauſe of good, ſo there is effectual cauſe to hinder Th…re is an abſo…ute and plenary u…worthineſs.it; this may be called a moral unworthineſs; And this a natural, a reſtrictive and partial unworthineſs, when there are qualities in, or actions by a perſon, againſt which ſtrict juſtice might make exceptions, yet through a gracious indulgence they avail not to the pre…udice of the perſon. David ſaith in Pſal. 66. 18. If I regard iniquity in my heart, the Lord will not hear me; and the blind man cured, ſaid well, Joh. 9. 31. We know that God heareth not ſinners. When people have not onelyonly ſin living in them, but themſelvs living in ſin; when they know and affect their ſins, have means to leave them, but will not have hearts to forſake them; this now imprints an abſolute unworthineſs, (i) ſuch an unworthineſs, as doth effectually prejudice their acceſs and confidence to God in praier. Nevertheleſs there may be the preſence of many corruptions for quality and fact (which the ſinner knows, and bewails, and judges) and though in ſtrict juſtice they are a ſufficient prejudice; yet through a divine graciouſneſs, they prove not effectual hinderances to the preſenting … accepting of Praier.
3. The privative and natural or reſtrictive unworthineſs may be The privative unworthineſs may be conſidered two wayes. In reſpect of the matter of it. Or of the ſence of it.conſidered again two waies: Either in reſpect of the matter of it, which is ſome kind or kinds of ſinfulneſs, either in nature, … fact: for nothing makes us unworthy but ſin, this abaſeth us, and keeps us at a diſtance: Or, of the ſenſe and apprehenſion of it; when the ſinfulneſs which doth make us ſo unworthy, is diſcerned by us; and ſo diſcerned, that by reaſon thereof we do judge out ſelves not worthy of the leaſt of mercies. In neither reſpect is it prejudicial to ſpiritual ſupplication, (i) though there be ſinfulneſs in us, and upon us, and we know it, and that by reaſon of it wee are neither worthy to ſpeak with God, nor to prevail with God, yet we may preſent our ſupplications unto him.
4 Praier may be conſidered in a threefold reſpect; Either, As a Prayer may be conſidered in a threefold reſpect.Duty to be acted; As a Duty acting; As a Duty acted. The ſenſe of our unworthineſs ſhould not be any prejudice to praier in any of thoſe reſpects. 1. Not to take us off from performing the duty of praier: We may offer up our ſacrifice, though we cannot offer Unworthineſs ſ…ould not take us …ff from Prayer.up our worthineſs; we may bring our gift, though we cannot bring our merit; though vve cannot buy heaven, yet vve may beg it. Poverty doth not hinder, but a man may be a fit beggar; and ſin doth not hinder, but a perſon may be a fit petitioner to God. David was ſenſible of his ſins, Pſal. 40. 12. Innumerable evils have compaſſed me about, mine iniquities have taken hold upon me, ſo that I am not able to look up; they are more then the hairs of my head, therefore my heart ſaileth me: Yet he makes his Supplication preſently in the next verſe, v. 13. Be pleaſed, O Lord, to deliver me; O Lord make haſte to help me. So did Ezra, c. 9. 6. and Daniel, c. 9. 2. Nor take off Conſidence in the time of Performance: An Unworthy perſon may lawfully bee an earneſt Suiter. He Nor take off Confidence in the time of Performant….may put up requeſts, and alſo believe that God will grant them: See it in the Church; Iſa. 64. 6. We are all as an unclean thing, and all our righteouſneſſes as filthy rags, &c. Ver. 8. But now, O Lord, thou art our Father. Ver. 9. Be not wrath very ſore, O Lord, neither remember iniquity for ever; behold, ſee, we beſeech thee, we are all thy people. So Pſal. 25. 11. For thy Names ſake, O Lord, pardon mine iniquity, for it is great. He was ſenſible of the greatneſs of his ſin, yet puts up a believing Petition for pardon. 3. Nor yet take off our expectation of the ſucceſs Nor take off our expectation of the Succeſs.and fruit of Prayer: Though a man hath ſown his ſeed with an hand perhaps foul or lame, yet he expects an Harveſt. We may expect a moſt gracious, and proper, and ſeaſonable anſwer to our ptayers, though we be moſt unworthy of the mercy or bleſſing which we do deſire. Though we know nothing in our ſelves to commend us to God, yea, though we know enough in our ſelves to condemn us before God, to non-ſuit all our prayers, if the anſwers were to be given according to our deſerts, yet we may not only requeſt the Lord, but ſhould by Faith rely on God; yea, and expect an anſwer what the Lord will anſwer us, and when he will perform his promiſe to us.
2. But you may demand, Why ſhould not the ſenſe of our unworthineſs prejudice our prayings?
Sol. I will give you divers Reaſons for it:Arguments to confirm it. Though we cannot Sue in our own name, yet we may in the Name of Chriſt.
1. Becauſe though we cannot Sue in our own name, yet we may Sue in the Name of Chriſt: There may be a worthineſs For us though not In us. In the Old Law it was a dangerous preſumption for any man to offer a Sacrifice without a Prieſt, Lev. 17. 3, 4, 5. ſuch a perſon was to be cut off: in like manner it is moſt dangerous for any man to offer up his prayers to God without Chriſt: to come in his own name, it is the way to cut off our prayers. God will not take any petition from us, unleſs it come out of the hands of our Maſter of requeſts (.i.) Chriſt Jeſus. And again, in the Old Law, if the Prieſt did offer up the Sacrifice, though it were not a rich ſacrifice of a Bullock or a Sheep, if it were but a pair of Turtle Doves; nay, if it were but the tenth part of an Ephah of fine flour, it was available for the perſon, it was accepted, Levit. 5. intim…ting unto us, That it is not our own names, not any excellencies in us, which make way for the acceptance or the anſwer of our prayers, they are accepted for his ſake in whom our perſons are accepted; and therefore you read in Rev. 8. 3. of the Angel that ſtood at the Altar, having a golden Cenſer, who had much incenſe, which he offered with the prayers of all Saints upon the golden Altar which was before the Throne. The golden Altar, and the golden Cenſer, and much Incenſe make all accepted; and ver. 4. The ſmoke of the incenſe, which came with the prayers of the Saints, aſcended up before God out of the Angels hand. It was the Angels Incenſe which made even the prayers of the Saints to aſcend (.i.) the meritorious interceſſion of Chriſt, which giveth acceptance and audience to our Petitions; as he is a ſufficient Redeemer, ſo is he a ſufficient Interceſſour, and therefore our own Unworthineſs muſt not prejudice or diſcourage us, for as much as the name of Jeſus Chriſt is enough to implead God withall.
2. Secondly, When we come to God in Prayer, we come to one who is of a moſt liberal and gracious Nature, therefore our God is of a moſt liberal and G…acious nature.unworthineſs ſhould not diſcourage our petitions. That God is of a liberal Nature, is unqueſtionable, he is abundant in goodneſs and truth, ſo Moſes. He will give grace and glory, ſo David. He giveth to all men liberally and upbraideth not, ſo Jam. 1. 5. Water comes not from the clouds as from a Pump; a bountiful and noble Nature ſtands not on deſert, it finds principles enough within it ſelf to ſhew kindneſs. But which is yet more, the Lord hath not only a nature full of goodneſs, and moſt propenſe to give, but alſo he hath a gracious Nature which diſpenſeth all good upon free terms, not for our ſake who receive, but for his own ſake only who gives. As Gods liberality appears in giving many times before we ask, and ſometimes in giving more then we ask, and ſometimes in giving a better thing then we ask; ſo his graciouſneſs appears in not conſidering how worthy we are, what Cauſes and Arguments we can bring, but in a a free diſpenſation of his mercies to us, without all deſert or cauſality on our parts: The whole cauſe of the mercy, is only in mercy, as in Deut. 9. 6. The Lord thy God doth not give thee this good land to poſſeſs it, for thy righteouſneſs, for thou art a ſtiffnecked people: The gift then was gracious, no deſert of it; nay, a deſert of the contrary. Come, ſaith the Prophet, ye that have no mony, come ye, buy and eat; yea, come buy wine and milk without mony and without price, Iſay 55. 1. If God doth not ſell any of his mercies, if he will take none of our coyn; if he doth not ſtand upon a price, but only upon the asking and on the acceptation of his gifts, then our Unworthines doth not prejudice our prayers.
3. We do not only advance the name of Chriſt, and the name of divine Comming with the ſence of unworthineſs advanceth the name of Chriſt, and is a neceſſary concomit… an …ccept… Prayer.Grace by comming with a ſenſe of our Unworthineſs, but it is the neceſſary concomitant of acceptable prayer. There are two ſingular Graces which muſt exerciſe themſelves in prayer; one is Faith, by which we go in the name of another; another is Humility by which we go out of our ſelves. When Abraham prayes, his form was humble, I who am but duſt and aſhes. When Jacob prayes his form was humble, I who am not worthy of all the goodneſs and truth, &c. He hears the deſire of the humble; This poor man cried unto the Lord and he heard him. When we pray to God, we are ſaid to fall down at his footſtool; not only our bodies but our ſouls alſo muſt fall down at his footſtool: And when do our ſoules fall down? Then when they are fully affected with the ſenſe of their own unworthineſs. If we would pray acceptably, we muſt pray humbly. If we would pray humbly, we muſt be ſenſible of our own Unworthineſs.
4. God hath rejected the Prayer of ſuch who have reſted upon God hath rejected the Prayers of ſuch who have r…ſted on …h…ir own wo…thineſs.their own worthineſs: The Phariſee was rejected upon this account. Jam. 4. 6. God reſiſteth the proud (.i.) he regards them not, he rewards them not; the humble he doth, but the proud he doth not: He hath filled the hungry with good things, and the rich he hath ſent empty away, ſo Mary, Luk. 1. 53. A confidence of our Worthineſs makes us uncapable, therefore a ſenſe of our Unworthineſs makes us not uncapable. An empty Stomack will receive, but a full Veſſel will admit of nothing; you ſhall never find a rich God, if you come to him with rich Spirits: The Phariſee he goes up to pray; and what doth he diſcover in his prayers? I am not as other men; I am no Extortioner, I am no Adulterer, I faſt twice in the week. He conceales his ſins, and diſplayes his perfections; he ſtands upon his worthineſs, but he loſeth his acceptance; he juſtified himſelf, but God did not juſtifie him, accept him, acquit him.
5. None ever found more mercy then ſuch who have come None have found more mercy, then they who have been m…ſt ſenſible of unworthineſs.unto God in the ſenſe of their own Ʋnworthineſs; I will give you ſome inſtances for this out of Scripture. Matth. 8. The Centurion was ſo ſenſible of his unworthineſs, that he durſt not himſelf preſume to invite Chriſt to the help of his ſervant; and when he had intreated him, he did not think his houſe worthy of Chriſts preſence, I am not worthy that thou ſhouldſt come under the roofe of mine houſe, ver. 8. yet he prayes, Speak the word only, and my ſervunt ſhall be healed, and he ſpeeds; his Faith is applauded, and his prayer fully granted; ver. 13. His ſervant was healed the ſame hour. Mar. 5. 25. The poor woman, who was ſo ſenſible of her unworthineſs, ver. 33. ſhe came fearing, and trembling, and fell down; ſhe durſt not either immediately or mediately ſpeak to Chriſt, only her Faith ſpake at her fingers ends; for ſhe ſaid, If I may but touch his cloaths, I ſhall be whole, ver. 28. How doth this ſpeed? ver. 29. Straightway the fountain of her blood was dryed up. What ſhould I ſpeak of the woman of Canaan, who confeſſing her ſelf to be as a Dog, and thereupon craving for crumbs, was preſently fed and anſwered with a great mercy? Or, what ſhould I ſpeak of the Publican, a penitent all in ſighs, all in tears, altogether unworthy, and he knew it, and therefore Stands afar off, dares not lift up his eyes to heaven, ſm…tes on his breſt, and cryes out, Lord, be merciful to me a ſinner? Here was a deep ſenſe of Unworthineſs; here was nevertheleſs a fervent prayer, and upon it a moſt gracious anſwer, He went home juſtified.
6. Laſtly, Senſe of our unworthineſs, it is a ſtrong principle Senſe of unworthineſs is a ſtrong principle and furtherance of prayerand furtherance of prayer: We are moſt barren and idle in prayer, when we are leaſt ſenſible of our ſins; and we are more diligent to prayer, more ſpurred on, and are more zealouſly fervent and importunate when we are moſt ſenſible of our own vileneſs and unworthineſs. For indeed the true ſenſe of our unworthineſs, is a ſpecial part of our ſpiritual poverty, and poverty of ſpirit breeds the ſtrongeſt deſires, even hungring and thirſting after righteouſneſs, and both of them have promiſes of a moſt full and exceeding great reward, as you may ſee in Mat. 5. 3, 6. And thus briefly for the Explication and Comfirmation of the Doctrine. Now I proceed to the uſeful Application of it:
The Uſes which I will make of this point ſhall be. 1. To try our ſelves whether we be ſenſible of our unworthineſs in our Ʋſe 1.Addreſſes unto God. 2. Then to encourage our hearts, notwithſtanding our unworthineſs to draw near to the Throne of Grace. 1. For Examination. Are we ſenſible of our unworthineſs in our approaches unto God? that we deſerve nothing at For Examination.all? that we come not to buy, but to beg? not to deſerve, but to receive? There be many reaſons why I put you upon this Reaſons of our Trial.ſearch.
1. Becauſe many pervert this Doctrine of perſonal unworthineſs: they utterly miſtake it; they do profeſs that nothing Many pervert the Doctrine of perſonal unworthineſs.that is in them can deſerve any thing with God, and therefore trample upon all holineſs of heart, and godlineſs of life, as if there were no uſe of Grace but to merit; or Gold were of no uſe but in a Crown. But theſe are a loathſome people, who would link great mercies and a wicked life together: To be ſenſible of our unworthineſs is not to reſt in an evil condition, nor is it to run on in an evil converſation, nor is it to ſlight holy duties for thy performances, nor is it to diſregard habitual or actual Grace: this argues an unſenſible and ſeared conſcience: But this it is, to ſtrive againſt ſin, to ſtrive after all holineſs, to be careful and watchful to pious performances, yet with all, and after all, to caſt thoſe Crowns to the ground, not in their names, but in the name of Chriſt, and free mercy to expect anſwer and help. Though imperfect holineſs in the habits or acts cannot juſtifie men, yet they may glorifie God; and though they put not dignity into the hand, yet they put a capacity into the hand; a fitneſs to receive, though not a worthineſs to claim.
2. Becauſe many tender Chriſtians are not yet rightly ſenſible of their unworthineſs; they are very apt to inſiſt and adhear unto Many …ender Chriſtians are not yet rightly ſenſible of their unworthineſs.themſelvs. Two things do evidently ſhew, that, like Jacob's Sons, who went down with money in their Sacks, and would not go without Benjamin; ſo theſe Chriſtians would bring ſomething to buy out their requeſts with God; One is this, that all the promiſes of free Grace and mercy do not ſatisfie them, though God hath ſaid he will love freely, and pardon ſin for his own ſake, yet they are not contented to accept, to receive; they are moſt hardly perſwaded that the Sun will ſhine ſo freely, that God will accept ſuch a vile ſinner upon ſuch eaſie terms, and without any more adoe paſs by all tranſgreſſions.
Another is, that they are frequent in digging after reaſons and cauſes of good in themſelves; If they could bring Hearts more broken, Graces more ſtrong, Affections more melting, Converſations leſs tainted; then they could be perſwaded that God would hear and grant them the mercy or good which they do deſire: I confeſs that we muſt ſtrive after perfection in all Grace; enlarged deſires, an humble complaint, a fervent endeavour in the uſe of all ſacred means; all of theſe are commendable practices, yet herein we fail, and exceedingly to, if we pluck back the hand from receiving, becauſe we are not full; that we will not ſuck the breſts, becauſe we are empty; that we would find any cauſes of good in our ſelves, who at our beſt are unprofitable and unworthy.
3. Becauſe it is a very dangerous thing to ſtand upon our perſonal It is very dangerous to ſtand upon perſonal worthineſs.worthineſs, when we approach unto the Lord; For, Now we come without Chriſt, we do ſacrifice alone, we take the Office of our high Prieſt out of his hands; Nay, we fruſtrate the worthineſs of Chriſt, for we cannot joyn our worthineſs and his together; if we plead in our own names, we make void his: As it is in the point of Juſtification, if we ſtand to our own righteouſneſs, we make void the righteouſneſs of Chriſt: So is it in the matter of ſupplication, if we ſtand to our own worthineſs, and will be heard for our own ſake, we exclude the merit of Chriſts interceſſion; we may as well be our own redeemers, as our own interceſſours: We meet with pure justice; for if we ſtand upon perſonal dignity, then our qualities and actions muſt neceſſarily have equality to juſtice; God muſt diſpence to us according to our own deſerts; when we ſtand upon our own worthineſs, then God deals with us in juſtice; if we renounce it, then room is made for the mercy-ſeat.
Queſt. But then you will demand, how may we know, that How we may know that we are truly ſenſible of our unworthineſs.we are rightly ſenſible of our unworthineſs, in our approaches unto God?
Sol. I conjecture thus:
1. If you are ſenſible of your own Unworthineſs, when you pray unto the Lord, Then Jeſus Chriſt will be your greateſt plea; If Jeſus Chriſt be our greateſt Plea.you will begin to move in his Name, and you will urge and proſecute it in his Name, and you will ſhut it up with an expectation in his Name: Thou wilt not ſay, I am now in an excellent ſoft temper, and for its ſake ſhall I prevail; and I have carried the day through now with more affections, and leſs diſtractions, therefore for this ſhall I prevail; As Leah ſaid, I have born my husband this ſon, therefore my husband will love me. But in all thy ſacrifices and ſervices, thou wilt fly unto a Mediator, and ſtill plead his Title, his Worth, his Merit; Lord, help me to pray for Chriſt's ſake; Lord, give me mercy and grace for Chriſt's ſake; Lord, hear, accept, anſwer, do me good, for thy Chriſt's ſake.
2. Then the Covenant of Grace will put heart into you, and draw If the Covenant of Grace put heart into you.you on alone to your performances; as the wind alone will ſtir the Mill, or the tide alone will drive the Boat: I aſſure you, that if you be rightly ſenſible of your Unworthineſs, you will look after a Mercy-Seat, and after a Throne of Grace; you will be inquiſitive, upon what terms Grants of Mercy and of Grace are iſſued out of the Court of Heaven. Nor will it ſeem a ſmall thing in thine eyes, that the Lord will do good to an unworthy ſinner for his own ſake, yea, that he hath affirmed as much, and obliged himſelf thereto in a firm Covenant. This will breed in thee, Thankfulneſs; it will be, not onelyonly a ſupport to thy ſoul, but a joy to thy heart, thy caſe is yet hopefull; for, though thou be not worthy, yet God will do thee good readily and freely: And Ʋſefulneſs; thou wilt be readily content to accept of mercy upon the terms of mercy: A beggar ready to ſtarve, will be glad to take an Alms, he will put out his hand to receive it, and thank you too. As the Servants of Benhadad catcht the word, Thy ſervant, &c. ſo will you the word of promiſe; Reſpect, Lord, for thy Covenant ſake. At this door of free Grace, there you ſhall have the ſinner ſenſible of his unworthineſs, ſtanding night and day expecting when the Scepter ſhall be held out: Gods own arguments and motives of doing good (which are to be found onelyonly in the Covenant of Grace) they are ſuch as you will accept of with all your hearts, to plead with God.
The ſecond Uſe is for Encouragement: That though we be ſenſible of our Unworthineſs, either to approach unto God, or to Ʋſe 2. Encouragement to draw near to the Throne of Grace.ſpeak unto God, and much more to deſerve any thing from God; yet not to be diſcouraged, but humbly and confidently to draw near to the Throne of Grace, expecting grace and mercy to help in time of need: And to excite you thereto, conſider.
1. It is not our merit, but our duty that we muſt look unto: 'Tis not thouſands of Rams, or ten thouſand Rivers of Oyl; it is not It is not our merit, but our duty we muſt look unto.the Pearls of the Sea, or the Treaſures of the Earth, or the Excellencies of Angels; alas, God puts us not to that to deſerve his mercies, to deſerve his graces; if ſo, what one ſinner ſhould ever receive mercy or grace? no fleſh righteous can be juſtified in his ſight; and if he ſhould mark what is amiſs, who ſhould ſtand before him. But the Lord puts us upon our duty, Ask, and you ſhall receive; knock, and it ſhall be opened unto you. Ho, every one that thirſts, come, drink of the water of life freely.
2. It is not our worthineſs that we muſt plead, but Gods promiſe, It is not our worthineſs that we muſt plead, but Gods promiſe.when we pray unto him. Remember the word upon which thou haſt cauſed thy ſervant to hope, ſaid David, Pſal. 119. Remember thy Covenant with Abraham, Iſaac, and Jacob, ſaid Moſes, Exod. 32. Thou ſaidſt that thou wouldſt do me good, ſaid Jacob, Gen. 32. Mercies come to thee, not for thy worthineſs ſake, but for his promiſe ſake; not ex dignitate petentis, but ex dignatione donantis.
3. You can never be ſo worthy, but that Juſtice may take exceptions You can never be ſo worthy, but Juſtice may take exceptions.againſt you; nor yet ſo unworthy, but mercy may fill your mouth with arguments. Though I were righteous, yet would I not anſwer thee, but I would make ſupplication to my Judge, ſaith Job, chap. 9. 15. And, Though I am poor and needy, yet the Lord thinks upon me, ſaid David, Pſal. 40. 17. The proudeſt Phariſee may find enough to ſtop his mouth, and the humbleſt Publican may find enough to open it. No, not the moſt righteous can ſtand at the Bar of Juſtice, and yet the moſt dejected ſinner may humbly plead at the Throne of Mercy; there are Arguments enough in mercy, for any ſinner to plead mercy.
4. You are not to pray in pride, but in faith; And then what is We are not to pray in pride, but in faith.thy condition, that Faith cannot deliver up to God through Chriſt? Thou knoweſt that it is the office of Faith, not to preſent thy worthineſs, but thy wants: It looks on arguments for thee; not how good thou art, but how much good thou needeſt; not what thou canſt deſerve, but it looks on what God will beſtow. Is it the many ſins thou haſt committed, which preſent an utter unworthineſs to thy conſcience? why Faith will teach thee to confeſs the debt, and yet to crave for pardon. Is it the hardneſs or vileneſs of thy heart which makes thee afraid? Oh! the Lord is of purer eyes than to look on ſuch a dead dog, ſo vile a wretch as I: Why! Faith will teach thee, that though the Lord be lofty, and high are his habitations; yet of all people he looks after the humble and contrite, and hath reſpect unto them, and looks on ſuch through the bloud of the Covenant; and that he will give Grace as readily as he will give Mercy; and as freely beſtow on thee a new heart, as a gracious pardon.
5. God onelyonly muſt have the glory to be the Giver of Good: and God only muſt have the glory to be the giver of good.therefore be not thou diſcouraged, if thou be admitted onelyonly to be the receiver of good. To be King, no way befits the Subject; the King honours the Subject highly, if he make him the Kings Receiver. O Chriſtian, let it ſuffice thee, let God alone find gifts to beſtow, do thou ſtudy more for hands to receive them: if ever thou wouldſt have mercy, get ſuch an humble and believing heart, as to be willing to receive any mercy, upon any of Gods terms.