such language is not to be understood of them personally, or as indicating
only hatred, but refers to the exclusion from the inheritance in the land
of promise—not to a hatred which refuses salvation, but to the refusal of
temporal blessings. And though we are all sinners, yet God has a greater
regard for those that love him than for those that continue in their sins
and blindness, neither acknowledging God for their Father, nor bringing
forth the fruits of repentance. God takes no pleasure in the wickedness of
these men; but rather desires that all should be saved. And whereas it is
said that “he hath mercy on whom he will have mercy; and whom he will he
hardeneth” (Rom. 9:18); we must know that he hardeneth none but those who
by their unbelief and impenitence have hardened themselves. These, indeed,
he does at length, with reluctance, leave to themselves; and being thus
forsaken, they naturally fall into a state of entire obduracy. And whereas
it is said, that “it is not of him that runneth, but of God that sheweth
mercy” (Rom. 9:16); it is plain that God doth elect and anticipate us by
his grace, and not we ourselves, and that he is the Author and Giver of
all our graces; so that whatsoever good we do, is owing to him, and not to
ourselves.
3. This is the true interpretation of those places, which some perverse
minds have interpreted, as if God had decreed to damn a great part of
mankind (as the poets feigned of Saturn, who hated and devoured his own
children). This is a doctrine that tends directly to subvert our faith,
and to precipitate men into despair, or into a rude, lawless and Epicurean
mode of life, as appears by woful experience. From all which snares, and
deceits of the devil, may the Lord deliver us! Amen.
A PRAYER.
O Eternal and most righteous God, who acceptest not the persons of men;
but art so just in thy dispensations towards us all, as to anticipate us
with thy grace and favor, not waiting till we are already worthy, but
bestowing thy prevenient grace to make us so; teach me, by thy Holy
Spirit, gratefully to acknowledge thy boundless mercy towards us. Let thy
light arise in my heart, that I may not, with the wicked world, disown
that grace which thou hast already bestowed upon me, which is that
treasure hidden in the field, the earnest of the inheritance of the
saints; but may diligently search after it, find it, taste it, and enjoy
it. Amen.
Section IX.
Showing That It Is Equally Sinful To Pray To God Upon The Presumption Of
Our Own Merit, And To Forbear On Account Of Our Unworthiness.
_Father, I have sinned against heaven, and in thy sight, and am no
more worthy to be called thy son._—LUKE 15:21.
1. He that prays upon the presumption of his own holiness and piety,
walketh not in the direct and plain path of the children of God; but turns
to the right hand, outruns his Saviour, and, like a sacrilegious robber,
deprives him of the honor due unto him (since He alone is our
righteousness, our holiness, and our sanctification, 1 Cor. 1:30), and
depends entirely upon his own unprofitable works; not acknowledging the
merit of Christ alone, but depending upon human righteousness, and
believing that God hears our prayers, not for the sake of Jesus Christ,
but for the sake of man’s good works. But this is directly contrary to
Scripture. “If thou, Lord, shouldest mark iniquity, O Lord, who shall
stand?—But with the Lord there is mercy, and with him is plenteous
redemption.” Ps. 130:3, 7. A man may as well say, that the operation of
his eyes causes the light of the sun, as that his own righteousness is the
cause of his receiving the grace of God. Abraham, Isaac, Jacob, Elias,
&c., were all saved by grace; all joining in that petition, “Enter not
into judgment with thy servant, O Lord, &c.” Ps. 143:2.
2. He, on the other hand, that neglects to pray from a sense of his
manifold transgressions, judging himself upon that account unworthy to
speak to God, turns to the left hand, and sinks in his own misery and
unworthiness, affronting the Son of God, and (without repentance) running
into despair; whilst he thinks that the passion and death of Christ are
not sufficient to atone for the sins of the whole world. Against this
temptation, let us call to mind, that “where sin abounded, there grace did
much more abound.” Rom. 5:20. For our misery appeals to the mercy of God,
our weakness to his power, our unworthiness to his majesty, our
unrighteousness to his righteousness.
“This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am chief.” 1 Tim.
1:15.
“As I live, saith the Lord God, I have no pleasure in the death of the
wicked, but that the wicked turn from his way and live.” Ezek. 33:11.
“There is now no condemnation to them that are in Christ Jesus.” Rom. 8:1.
“As for the wickedness of the wicked, he shall not fall thereby in the day
that he turneth from his wickedness.” Ezek. 18:21; 33:12.
“For this (the remission of sins) shall every one that is godly pray.” Ps.
32:6.
“Be not righteous overmuch, neither make thyself over wise.” Eccles. 7:16.
“If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness.” 1 John 1:9.
“Righteousness shall look down from heaven.” Ps. 85:11.
3. If I resolve not to pray till I know myself to be worthy, I shall
certainly never do it at all. And if I should not desire God to bestow
upon me his grace and favor, till by my own strength I became just and
holy, I should never obtain anything. Alas, poor man, what canst thou
bestow upon him who standeth not in need of thy gifts? Rom. 11:35. Or what
canst thou obtain by the workings of thy corrupt nature, which, however
specious in thine own eyes, are of no value in the sight of God? Rom.
3:24. Verily, nothing at all. Away, then, with all those who glory in
their own righteousness, and pretend to justify themselves; yea, let all
creatures keep silence before God. Thine own worthiness will here avail
thee nothing, and thine unworthiness shall do thee no harm; for the Lord
Jesus Christ, thy Saviour, is he that “forgiveth thy unrighteousness, and
covereth all thy sin.” Ps. 32:1. But rather conclude with thyself, that as
a drop of water is swallowed up in the sea, so are all thy transgressions
in the boundless and incomprehensible mercies of Jesus Christ.
A PRAYER.
O Merciful and compassionate Father! who teachest me in thy holy word how
I ought, in thy Son Jesus Christ, to walk in the narrow way, turning
neither to the right hand nor to the left; that I may neither fall through
a vain presumption of my own piety, nor be cast into despair by the gloomy
prospect of my guilt, and so die in my sins; grant that I may seriously
consider that neither my good works can merit, nor my sins hinder, the
grace of Christ, my Redeemer; that so I may continue firm and steadfast
amidst all my temptations; that I may neither be misled by the evil spirit
of presumption and spiritual pride that walketh at noonday, nor be afraid
of the destroying angel of despair that walketh in darkness; but that,
having conquered the weakness of my nature, I may continue steadfast in
the faith, filled with spiritual joy and consolation. Let thy grace,
blessed Lord Jesus, begin, carry on, and perfect this good work in me.
Amen.
Section X.
The True Worshipper Ought Not To Seek After God In Any Particular Place;
For He Finds Him Everywhere In Spirit And In Truth.
_The hour cometh, when ye shall neither in this mountain, nor yet
at Jerusalem, worship the Father. The true worshippers shall
worship the Father in spirit and in truth._—JOHN 4:21, 23.
1. Where shall we find God? Jer. 23:23. Must we look for him in
consecrated temples? Must we seek him in the ends of the earth? Must we
search for him in the stars, or at Jerusalem, or upon the top of Mount
Tabor? No! but “in spirit and in truth” (John 4:23) seek and find him. We
are, indeed, sometimes forced to the fatigue of long journeys, in order to
make our complaints, and beg the protection of the princes of this world;
but God is everywhere; “He filleth heaven and earth” (Jer. 23:24), and is
nearer to all creatures than they are to themselves. “He is above all, and
through all, and in us all.” Eph. 4:6. The utmost dimensions of space, and
even the boundless extent of eternity, appear to him as but a single
point. Ps. 139:7. As a man that walks at noonday, in an open field, is
environed with light, whether he discern it or be blind, so are all
creatures surrounded with the presence of God. These are the waters upon
which the Spirit of God moves, penetrating through all beings and all
spirits, though ever so pure and glorious. God is always near to us,
though many are not so to him, having no more perception of the
communications of his presence than a blind man has of the light, which he
sees not, though surrounded by it. God never turns away from us; but we,
being turned away from him, fall into that degree of blindness, as to say,
that God has withdrawn himself from us, and is become unkind to us;
whereas, the change is only in ourselves, and in our own hearts, by which
we are tempted to charge God foolishly. Thus the sinner, by turning away
from God, becomes his own tormentor; whilst God continues unchangeably
just and good in all his works (Ps. 145:8); however often man, being
blinded and turned away from God, may represent him as an angry, unjust,
and unmerciful being.
2. Hence, then, we may gather the genuine sense of those passages of
Scripture, which say that “the kingdom of God is within us,” and not
without us (Luke 17:21), and that we have nothing to do with “them that
are without.” 1 Cor. 5:12. These, without all dispute, are not to be
understood of any external place, but of the spirit or inward man,
according to the faith. To confine the kingdom of God to any certain
place, is antichristian, even as our blessed Lord has told us that men
will say, “Lo, here is Christ, or lo, there.” Matt. 24:23. But if any
place could save or condemn a man, then Lucifer himself could never have
become a devil in heaven; nor would Adam ever have sinned in paradise. So
if any place would condemn a man, then should no man living be saved;
since this whole world lieth in darkness, and all the inhabitants thereof
are under the dominion of the devil, who is the prince of it. John 12:31.
He therefore that has faith, though with Jonah he were in the depths of
the sea, yet would be in the kingdom of God; and he that has it not,
though he were in the church, heard sermons, and would join in acts of
communion, yet in the sight of God he is _without_, and has no part in, or
title to, the kingdom of God.
A PRAYER.
O Lord Jesus Christ, who art the only way, light, and gate of heaven, I
praise thee from the bottom of my heart, that by this meditation, thou
teachest me how I am in thee, and thou in me, in whatsoever place I am;
how thou, my true and only High Priest, art with me, and deliverest me
from my sins, whensoever I lift up my heart to thee. Though I walk through
the valley of the shadow of death, I will fear no evil, for thou art with
me. Teach me, O Lord, always to acknowledge this, and not after the manner
of this ungrateful world, to undervalue or despise this hidden treasure;
but that I may in true faith seek, find, taste, and enjoy it. Amen.
Section XI.
The Worshipper Is Not Restricted To Certain Times Of Prayer, But May At
Any Hour Address God In Prayer, Provided That He Does Not Hinder Himself.
_In an acceptable time have I heard thee, and in a day of
salvation have I helped thee.—Seek ye the Lord while he may be
found, call ye upon him while he is near._—ISA. 49:8; 55:6.
_Behold, now is the accepted time, behold, now is the day of
salvation._—2 COR. 6:2.
1. From what has been already said concerning _the place_, and what we are
now observing further upon that head, it is plain, that he is truly happy
who is in the kingdom of God. The reason of this is, because he has the
treasure within him, wheresoever he is; and that he, who, through
unbelief, is not in the kingdom of God, is truly a stranger and foreigner,
however he may with other Christians, hear sermons and receive the
Sacrament. The _place_ will neither save us nor condemn us; that can be
done by nothing but _faith_ or _unbelief_ existing in the heart and spirit
of man. The true Christian, in whatever place he lives, as he has the
Spirit of Christ within him, so he has, by consequence, a principle of
grace, pardon, and remission of sins; for Christ is in him. I speak not
this to discourage the external exercise of preaching; but for the comfort
of all sincere souls under necessities, sickness, or in strange lands;
when they are assured that they are truly in Christ, that Christ is in
them, and that they are not “without” but “within.” This should also alarm
the sinner, who, though living among Christians, yet, in the sight of God
is excluded. For every unbeliever cuts himself off from the body of
Christ, and from the most valuable privileges of his communion; so that a
wicked man, under the agonies of sickness, would receive no benefit by
having the Holy Sacrament, though the priest, or even the pope himself
stood by him; or by being brought and laid in the midst of the church. But
if a man has within him a true and living faith, it could do him no harm,
though he should die in a heathen country, or on the sea, without the
comfort of the Holy Sacrament, or a priest; because Jesus Christ, the true
High Priest, is in him, and even the kingdom of God, as our blessed Lord
abundantly testifies John 4:21; Luke 17:21; Matt. 24:23. How blind then
and miserable are those men who seek for blessedness from man, confining
it to a certain place, and look to external things. This, however, is the
case with many thousands who thus lose the internal treasure. Externals
are but means, which though not to be despised, yet are not to be valued
as the end itself, to which they are intended to lead. Christ is the great
treasure of man, who can bestow himself without the use of means, where
they cannot be had. We come together in the church, that with one accord
we may exhort and admonish one another in the divine Presence, call upon
God to avert public evils and calamities, and exercise one another in
divine matters, that so we, who are otherwise totally blind in spiritual
things, being excited by these means, may at length understand and see
that God is not contained “in the heaven of heavens” (1 Kings 8:27), nor
confined to any place; being, as Job witnesseth, “high as heaven, deeper
than hell, longer than the earth, and broader than the sea.” Job 11:8, 9.
2. What we have observed of place, may be also applied to _time_, to which
the eternal and unchangeable God is by no means confined, so as not to be
always at liberty to hear our prayers. Great men and princes of this world
are not always to be spoken with, and frequently refuse admittance to
their petitioners; being engaged either by the necessities or diversions
of life. But our God cannot be thus separated from his creatures; at one
view, He sees, and hears, and considers all things that are done upon the
earth, and “understandeth our thoughts afar off.” Ps. 139:2. He numbereth
“the very hairs of our heads” (Matt. 10:30); and “a thousand years in his
sight are but as one day.” Ps. 90:4; 2 Pet. 3:8. God is not capable of
alteration or change; is confined to no time, limited by no place, always
ready to hear and to help us; yea, he is continually “standing at the
door, and knocking, that we may open to him.” Rev. 3:20. So that he is
always ready, but we are not. Whereas if we would constantly and without
ceasing wait for Him, we should never fail to receive a ready answer to
all our prayers.
3. But alas! the concerns of this lower world have so great an influence
upon our minds, distracting our thoughts, and withholding us from devout
retirement, that we must endeavor to purify our minds from all thoughts of
the creature, according to a devout writer, who advises us, “to lay aside
all thoughts of this or that thing, time or place, and bring all the
powers of our souls into profound repose.” And in this sabbath or rest of
the soul, in this quiet cessation from the cares and labors of corrupt
nature, when we pray, God descends with his living word, and the soul of
man perceives and tastes the truth and love of God; of which, before this
patient preparation, it was wholly ignorant and insensible. So that the
soul cannot forbear crying out in the words: “The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and
truth!” (Exod. 34:6.) “Now, I find thy prevenient grace helping my
infirmities, and assisting me to pray as I ought.” Then thou wilt be
amazed at the blindness of thy own heart, which gave thee so imperfect a
notion of God, as to believe that God was to be persuaded with external
ceremonies, and clamorous prayers, and that he stood in need of a long
relation of thy wants and necessities; whereas He sees to the very bottom
of thy soul, and “understandeth all thy thoughts afar off.”
A PRAYER.
Almighty, eternal, and most merciful God and Father! Thy goodness and
truth are higher than the heavens, deeper than the sea, wider than the
earth; all places are to Thee the same, and in thy sight all times are
alike. Thou art above all places and all times, and yet dost penetrate and
fill all things. Thou art nearer to me than I am to myself; thou
anticipatest me with thy grace, and embracest me with thy mercy, which,
through my blindness and misery, I could neither know nor hope for. Grant,
that by thy Holy Spirit, I may seriously lay these things to heart, and
for the future, look up to thee as my merciful Father, who knowest all
things, and art present at all times, and in all places, that I may no
more presume to judge of Thee by any natural blindness, and no more
persuade myself that Thou art to be awakened, or prevailed upon by my
crying; that thou needest any long discourses of mine, or requirest any
certain time for prayer. But give me grace to consider, that the true
worshipper may have access to Thee at all times, and in all places, and
that thy goodness is always and everywhere present with us; but that no
man can enjoy it, or taste of thy sweetness, unless he be first awakened
and encouraged by Thee to engage in devout prayer. That I may worthily and
effectually perform this, give me thy Holy Spirit, who may work in me to
will and to do according to thy good pleasure. Amen.
Section XII.
The Considerations Stated Above, Not Only Dispose The Heart To True
Prayer, But Also Furnish Various Useful Lessons.
_It shall come to pass, that before they call, I will answer; and
while they are yet speaking, I will hear._—ISA. 65:24.
1. The _first_ lesson which we learn is, that God has not commanded us to
pray for his own sake, for he knoweth all things; but that we, being
excited by these means, may be led to understand that he does know all
things. God has so tender a concern for us, that he seems not to know
anything, till we reflect within ourselves, that he does indeed know it.
Hence it comes to pass, that when men do not diligently pray, they seem to
think that God does not know. And, on the contrary, when we exercise
ourselves in prayer, we soon learn that God knoweth all our necessities,
and hath numbered the very hairs of our heads before we were born. These
are thoughts that cannot enter into the hearts of those who despise the
duty of prayer.
2. _Secondly._ We need not apply to God, as we do to one another, with a
long account of our wants: all that we have to do is, daily to exercise
ourselves in prayer, so that the inner man may enter into the kingdom of
God.
3. _Thirdly._ God is (as Dr. Tauler says) a thousand times more ready to
give, than we are to receive, through prayer and hope.
4. _Fourthly._ God stands in no need of any external ceremonies of ours,
our watchings, fastings, or cryings, to awaken him, who “neither
slumbereth nor sleepeth.” Ps. 121:4. He not only foreknows our desires and
prayers, but even our existence (Jer. 1:5); yet, on the other hand, the
dulness and stupidity of men may by these exercises be excited,
encouraged, and instructed to consider and understand the tender mercies
of God towards all mankind.
5. _Fifthly._ Hence we discover the goodness, truth, and loving-kindness
of God towards all men; and, on the other hand, the blindness and
unbelief, the stupidity and unspeakable dulness of mankind towards God,
who have so great a contempt of the mercies of God, and are so backward in
their prayers and endeavors to obtain his grace.
6. _Sixthly._ God is righteous in all his works; and so far from his being
the author of our miseries, blindness, and ignorance, we are indeed the
cause of it ourselves; whilst, in contempt of his commands, we neglect to
implore his mercies, and beg the blessings which he has promised to bestow
on all that ask him. This is sufficient to vindicate the justice and
impartiality of God in all his dealings towards us, and to lay the blame
of all our sins and punishments upon ourselves, who are indeed the authors
of both.
7. _Seventhly._ God is not confined to any certain time and place, but
desires to be worshipped at _all times_, and in _all places_, in spirit
and in truth.
8. These observations will rectify many mistakes, and open a man’s eyes to
discover things, of which he would otherwise have been ignorant. But
though it is a shameful thing for a Christian to be ignorant of these
matters, yet it is much more so to know, and not to reduce them to
practice.
A PRAYER.
Awaken us, O God, that we may watch; draw us to Thee, and we will run in
the true way, which conducts to the kingdom of God; through Jesus Christ
our Lord. Amen.
Chapter XXXV.
Prayer Is The Sign Of A True Christian, That Is, Of One Who Is Anointed Of
The Lord.
_Bow down thine ear, O Lord, hear me: for I am poor and
needy._—PS. 86:1.
These words give us an admirable account of the grounds and reasons of
prayer; that it is quickened by affliction and a sense of misery, and is a
mark of a true Christian.
2. I. For, first, every Christian is anointed and baptized with the Holy
Spirit (1 John 2:20), who, when he is not resisted nor grieved, but
obeyed, is continually groaning (Rom. 8:26) in the heart of man, raising
and exalting the devout soul from earth to heaven. For as spirituous
liquor extracts the strength and virtue of the herbs and flowers on which
it is poured; so man, who is the flower of God, planted by the Lord
himself, “a plant in the house of God” (Isa. 61:3; Ps. 92:13), must
receive the preparation of the Holy Spirit, that his odor and sweet smell
may therewith ascend up to God. Whosoever will faithfully attend to the
workings of the Holy Spirit, and not resist his operations, will soon be
convinced of the truth of these observations; he will perceive a devout
sigh springing up from his heart, and breaking forth into these or the
like words: “Great God, Holy Father, have mercy upon me!” As myrrh,
frankincense, or other sweet perfumes, by being thrown upon burning coals,
send forth a smoke and delicious fragrance, which they would not do
without the help of fire; so whenever the fire of the Holy Spirit touches
our hearts, and He is not hindered, there immediately arises a most
fragrant perfume of sighs and prayers. And these are “golden vials full of
odors, which are the prayers of saints.” Rev. 5:8. Whence it appears, that
devout sighs and prayers are the truest sign or indication of the Holy
Spirit in the heart of man.
3. II. The soul of man is also called the temple or habitation of the Holy
Ghost; and what is more likely to be heard there, than the prayers of its
divine Inhabitant, who is emphatically called, “The Spirit of grace and of
supplication”? Zech. 12:10. Hence prayer, when it proceeds from the very
bottom of the heart, is a certain sign of the indwelling of the Holy
Spirit. I do not here refer to the prayers of hypocrites, of whom God
speaketh by the mouth of his prophet, saying: “This people draw near me
with their mouth, but have removed their heart far from me” (Isa. 29:13);
but the true prayer, which is of the operation of the Holy Spirit, arises
from the depth of the soul; and is like plentiful springs of water, for
which the more deeply you dig, the higher you may raise them. Christ is
the pure and beautiful fountain of salvation. Let every one, therefore,
that thirsteth, come and drink. Isa. 55:1. His spring is very deep,
namely, his eternal Divinity. “He that believeth on him, out of his belly
shall flow rivers of living water” (John 7:38); that is, prayers and the
gifts of the Holy Ghost.
4. III. This is confirmed by the office of the Holy Spirit, which is, “to
teach and to comfort” (John 16:7-13), neither of which he can do, unless
He speaks; and that He cannot do, unless He have a church and a temple to
speak in. This temple is the heart of man; and his language consists of
the devout aspirations of the souls in which He operates; he has a secret
and heavenly voice, which our heart hears, for he beareth witness with our
spirit, that we are the children of God,—whereby we cry, Abba, Father.
Rom. 8:15, 16. Man cannot receive comfort, unless his heart, by being
broken and contrite, be made capable of consolation. Ps. 51:17. This is a
very significant figure taken from human bodies. For when the arm, or any
other part, is broken, or bruised by some accident, what pleasure the
broken and bruised part feels when soothed with some healing ointment! How
does it assuage the throbbing pains of the limb, and, as it were, lull it
into soft repose! So when the heart is wounded with affliction and sorrow,
is broken and bruised with a lively sense of its misery, then the Holy
Spirit shows himself truly a Comforter, shedding forth the oil of heavenly
consolation into our afflicted breasts. For “he healeth the broken in
heart, and bindeth up their wounds.” Ps. 147:3. “Heal me, O Lord, and I
shall be healed; save me, and I shall be saved: for thou art my praise.”
Jer. 17:14.
5. IV. Hence then we may learn the advantage of afflictions, and the
benefit of the cross. Our blessed Lord has told us, “They that be whole
need not a physician, but they that are sick.” Matt. 9:12. Come,
therefore, thou divine Physician of souls; for we all have need of thee!
“Bow down thine ear, O Lord, hear me: for I am poor and needy” (Ps.
86:1),—poor in righteousness and true holiness. So great is the poverty of
man, that unless he be covered with the mercy of God, and clothed with the
righteousness of Jesus Christ (Isa. 61:10), he must appear with shame and
nakedness before the judgment of God and all his holy angels; and in this
respect, man is by nature reduced so very low, that there is not a more
indigent creature in the world. We may here apply that which was spoken to
the church of Laodicea, “Thou knowest not that thou art wretched, and
miserable, and poor, and blind, and naked.” Rev. 3:17.
6. Moreover, the misery of which the Psalmist complains, is the effect of
poverty. He that is poor, may easily be conceived to be miserable. He
certainly is so, who is forsaken by all, has none to help him, wanders
about, having neither house nor home, nor a place where to lay his head.
And now, what state can we conceive to be more wretched, than that of a
man by nature? He has no place where to rest himself, and knows not
whither to fly for refuge! “If in this life only we have hope in Christ,
we are of all men most miserable.” 1 Cor. 15:19. Let us then acknowledge
our poverty and spiritual misery in this life; we shall then receive the
instructions and consolations of the Holy Spirit. He will teach us in our
poverty, to sigh earnestly after the riches of divine grace and mercy; and
in our spiritual misery and banishment, to lift up our eyes to God that
dwelleth in the heavens. For our blessed Lord has assured us, that “in his
Father’s house are many mansions” (John 14:2); and the Psalmist, that
“when our fathers and mothers forsake us, the Lord will take us up.” Ps.
27:10. Come then, ye that are in want and banishment, think upon your
heavenly country. Ye that are poor, naked, and destitute, remember that
the righteousness of Christ is your clothing, and the garment of salvation
(Isa. 61:10); therefore, take ye care to preserve this clothing, “lest ye
walk naked, and men see your shame.” Rev. 16:15.
Chapter XXXVI.
On The Benefits And Power Of Prayer, And On Its True Ground Or Foundation.
_Let us therefore come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of need._—HEB.
4:16.
“Hear my voice according to thy lovingkindness, O Lord” (Ps. 119:149),
saith David; pointing out thereby the foundation of our prayer, namely,
the grace of God; and this is conveyed to us through our Lord Jesus
Christ, who is “full of grace and truth,” and of whose fulness we ought
all to receive. John 1:14, 16. For this reason he is also called the
_Throne of Grace_ (Heb. 4:16; Rom. 3:25), upon which the eye of faith in
prayer ought continually to be fixed, according to the example of the
children of Israel, who always offered up their prayers with their faces
towards the mercy-seat. For in his name, and for his sake alone it is,
that God has promised to hear our prayers (John 16:23); and thus even the
holy prophets of old prayed: “O our God, hear the prayer of thy servant,
for the Lord’s sake.” Dan. 9:17.
2. I. _First_, the benefit of our prayers is well expressed by holy David
in the latter part of the above-mentioned verse (Ps. 119:149): “Quicken me
according to thy judgments.” For life proceeds from the grace of God. But
what is our life without divine grace? Therefore says the holy Psalmist,
“Thy lovingkindness is better than life.” Ps. 63:4. This quickening virtue
is also derived to us through Christ Jesus. It was for this purpose that
he took our flesh and blood, that by the quickening virtue of his body, we
also might be quickened. And this we receive only by the means of prayer,
which draws down a quickening power into our souls, to heal all our
spiritual infirmities; like that which flowed from His body whilst on
earth, to cure and heal the diseases and distempers of all those that
touched him. Luke 6:19. Thus when we are afflicted and sorrowful, and can
lay hold on Jesus Christ by the prayer of faith, we immediately find, as
it were, new life and vigor flowing into our souls from that inexhaustible
fountain of divine grace. This may be attested by the experience of many
languishing and afflicted souls.
3. Whence we may learn: 1. That an afflicted soul cannot be refreshed or
comforted without prayer; as appears from the example of Christ, in the
history of his passion (Matt. 26:39), who has himself also for that reason
given us a form of prayer. Matt. 6:9, etc. And we have, indeed, great
reason to be thankful to God, who has given us prayer to be as an
universal remedy to all afflicted souls. 2. Where the prophet says, “Hear
me according to thy lovingkindness” (Ps. 119:149), he shows us that prayer
is the proper means of obtaining mercy and the graces of the Holy Spirit,
such as the increase of faith, charity, patience, the knowledge of God,
devotion, inward peace and joy. These are such gifts, such graces, such
heavenly treasures, as are better than heaven and earth. Moreover, hence
we obtain strength and victory against the world, the devil, and all our
enemies; which spiritual strength consists only in prayer. That was the
power by which David and all the saints conquered their enemies, as
appears by the example of Moses, Elias, Jehoshaphat, and others, who
always prevailed by faith and prayer. 3. Every man has need of prayer in
respect to his office, condition, and employment, in which no man can act
either prudently or successfully without prayer. We are, indeed, in this
miserable world, like people sailing amidst rocks and quicksands, and
exposed to innumerable dangers; for which reason we ought the more
fervently to implore the guidance and protection of the Holy Spirit.
4. II. Therefore, holy David adds, “They draw nigh that follow after
mischief; they are far from thy law.” Ps. 119:150. And this is a proper
season for prayer. For what the devil cannot do himself, he leaves to be
accomplished by wicked men, who are as so many executioners of his malice,
and who make it their continual employment to disturb and injure good men.
From these no man is secure; but here the most effectual help is prayer.
Thus, “I will call upon the Lord who is worthy to be praised; so shall I
be saved from mine enemies.” Ps. 18:2. “Unto thee, O Lord, do I lift up my
soul. O my God, I trust in thee; let me not be ashamed; let not mine
enemies triumph over me. Yea, let none that wait on thee be ashamed; but
let them be ashamed which transgress without cause.” Ps. 25:1-3.
5. But it ought to be carefully noticed that David says, his enemies are
far from the law of God. These are all they that persecute others,
forsaking the word of God, and being far from his fear; whence it follows,
that as they are far from God, so God is far from them, and nothing but
destruction hangs over their heads. On the other hand, the faithful,
pious, and devout soul approaches God through prayer.
6. When, therefore, we are daily lifting up our hearts to God, and learn
to converse with him, we approach continually nearer and nearer to him,
and by degrees, forgetting this lower world, from earthly we become
heavenly and spiritual; like Moses, whose face, when he had conversed
forty days and forty nights with God, shone like the sun. Exod. 34:29. For
as we easily learn the customs and manners of those with whom we converse,
and are not so well pleased with any company as that to which we are
accustomed, so by continual and daily prayer, we grow daily more and more
acquainted with the manners and language of our heavenly country, and are
more and more inflamed with divine love. Moreover, prayer is a
preservative against sins, temptations, and all kinds of evils; according
to that saying of Christ: “Watch and pray, that ye enter not into
temptation.” Matt. 26:41. But if even then anything befall us, we know
that it is by the immediate permission of God; and from it with all due
submission and resignation to his will, we may lawfully pray to be
delivered.
7. III. David proceeds: “Thou art near, O Lord: and all thy commandments
are truth.” Ps. 119:151. Here he assures us, that the second and the third
foundation of prayer, are the presence and the truth of God.
8. How great soever our calamities may be, there is no one consideration
that gives us so much ease and comfort, as that of the presence of God
with us: according to that Scripture: “Fear thou not, for I am with thee:
be not dismayed, for I am thy God.” Isa. 41:10. In consideration of his
presence, we may with assurance call upon him in all places, and upon all
occasions. For though our Saviour tells us, “Thou, when thou prayest,
enter into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret; and thy Father which seeth in secret, shall
reward thee openly” (Matt. 6:6): yet we are to consider, that these words
were spoken against the hypocrites of those times, who, from a vain
ostentation, used to pray standing in the synagogues, and in the corners
of the street; but they are by no means binding on any man to pray in any
one particular place.
9. We read of the patriarch Isaac (Gen. 24:63), that he went out at the
eventide into the field to meditate. And it is plain (Luke 6:12), that our
blessed Lord went alone “into a mountain to pray, and continued all night
in prayer to God.” We may, therefore, in all places, and at any time, pray
to God; but more especially when we are alone, and not disturbed by the
conversation of others. Let us continually stir ourselves up to this
divine conversation with God, remembering the words of the Psalmist, “Thou
art near, O Lord.” Now if this be true, as it most certainly is, we cannot
do better than to be often conversing with him; according to that
Scripture, “Call ye upon him while he is near.” Isa. 55:6. “The Lord is
nigh unto all them that call upon him.” Ps. 145:18.
10. IV. So, too, the veracity of God is a strong obligation upon us to
pray, because we know, 1. That he has commanded it; “Call upon me.” Ps.
50:15. 2. That he has promised to hear us; “Before they call, I will
answer; and while they are yet speaking, I will hear.” Isa. 65:24. 3. That
he has not only promised to hear, but has actually heard the prayers of
the faithful. This is plain, from the examples of Moses, David, Samuel,
Joshua, and of Cornelius in the Acts, whose “prayers and alms ascended up
for a memorial before God.” Acts 10:4.
11. Many other examples are to be found in the Holy Scriptures. And that
thou mayest not think that, because thou art not such a one as Moses,
David, Elias, or Joshua, therefore thou shalt not be heard as easily as
they were, thou art to consider that they all were men “subject to like
passions as we are.” James 5:17.
12. Who was Cornelius? Acts, ch. 10. He was a heathen. Who was Manasseh? 2
Chron. 33:12, 13. A most grievous sinner. Yet God has promised that he
will hear the miserable. Ps. 34:7. “This poor man cried, and the Lord
heard him.” And “He will regard the prayer of the destitute, and not
despise their prayer.” Ps. 102:17. “The expectation of the poor shall not
perish for ever.” Ps. 9:18. The cases just mentioned illustrate these
promises.
13. V. But as the Psalmist adds: “Concerning thy testimonies, I have known
of old, that thou hast founded them for ever” (Ps. 119:152), this
consideration exceedingly encourages our prayers and strengthens our
faith, and is another immovable foundation of prayer. The word and promise
of God are built upon an eternal foundation, being nothing else but God
himself and his Son Jesus Christ; in him the Word of God, and the
salvation of man were founded “before the foundation of the world.” Eph.
1:4. Whatsoever is built upon an eternal basis, no temporal thing can
overturn. It is this that St. Paul had in his eye when he tells us that
neither height, nor depth, nor things present, nor things to come, nor
angels, nor principalities shall be able to separate us from the love of
God. Rom. 8:38.
14. And what greater consolation can we wish? Or who can refrain from
rejoicing, when he considers that our faith and prayer are founded upon
that which is eternal? Hence it is said, “Behold, I lay in Zion for a
foundation, a stone, a tried stone, a precious corner stone, a sure
foundation: he that believeth shall not make haste” (Isa. 28:16); or, as
St. Peter explains it, “shall not be confounded” (1 Peter 2:6): and St.
Paul, “Other foundation can no man lay, than that is laid, which is Jesus
Christ” (1 Cor. 3:11); and again, “The foundation of God standeth sure,
having this seal, The Lord knoweth them that are his.” 2 Tim. 2:19.
15. Against this foundation even the gates of hell shall not prevail.
Matt. 16:18. This, in short, is the foundation of our salvation, our faith
and blessedness, which is more secure than heaven and earth.
16. For prayer is a conversation with God—a key of heaven—a free access to
God—a familiarity with God—an opener of his mysteries—a spiritual
banquet—a heavenly enjoyment—a nurse of virtues—a conqueror of vices—a
medicine of the soul—a remedy against infirmities—an antidote against
sin—a pillar of the world—a seed of blessing—an increase of faith—a
support of hope—a parent of charity—a path of righteousness—a preserver of
constancy—an ornament of holiness—a fire of devotion—a light of
knowledge—a repository of wisdom—the strength of the soul—a remedy against
faint-heartedness—a foundation of peace—the joy of the heart—a jubilee of
the soul—a faithful companion in this earthly pilgrimage—the shield of a
Christian soldier—a rule of humility—a forerunner of honor—a nurse of
patience—a guardian of obedience—a fountain of quietness—the conquest of
devils—a comfort of the sorrowful—a triumph of the just—the joy of the
saints—a helper of the oppressed—the ease of the afflicted—the rest of the
weary—an ornament of the conscience—an advancement of graces—an acceptable
sacrifice—an encourager of mutual goodwill—the refreshment of this
miserable life—the sweetening of death—a foretaste of the heavenly
life—the earnest desire of everlasting salvation.
Chapter XXXVII.
Reasons Why God Certainly Hears Our Prayers.
_Thou, Lord, art good, and ready to forgive; and plenteous in
mercy unto all them that call upon thee. Give ear, O Lord, unto my
prayer; and attend to the voice of my supplications. In the day of
my trouble I will call upon thee; for thou wilt answer me._—PS.
86:5-7.
Thus saith the prophet Jeremiah, “It is of the Lord’s mercies that we are
not consumed, because his compassions fail not. They are new every
morning; great is thy faithfulness. The Lord is my portion, saith my soul;
therefore will I hope in him.” Lam. 3:22-24.
2. In these words the Holy Spirit gives us strong consolation in our
afflictions, drawn from the goodness and lovingkindness of God; without
which we should immediately be consumed. As in the natural world light and
darkness, by the appointment of God, alternately succeed each other, so do
light and darkness, joy and sorrow, in the spiritual world. Hence there is
a necessity that the light should spring up after darkness, and joy after
sorrow, in the souls of the righteous. Ps. 97:11. For both our life and
our well-being depend entirely upon the loving-kindness of God: “For in
him we live, and move, and have our being.” Acts 17:28. He is the
never-failing fountain and spring of life and happiness. His works testify
this, for by the effects we judge of the cause. Since, therefore, God is
the Maker and Creator of all things that have life, it follows that He is
LIFE itself; and as He is the original of all that is good, it follows,
that He himself is the Supreme GOOD and LOVE itself. For this reason He is
called the Living God, “Thou art the Christ, the Son of the living God”
(Matt. 16:16); not only from his essence, as being an original, necessary
Being, but also from the effects which he produces; because he giveth and
preserveth breath, and life, and motion to all things. Acts 17:25; Ps.
104:27. “Thou (O Belshazzar), hast praised the gods of silver and gold, of
brass, iron, wood, and stone, which see not, nor hear, nor know: and the
God in whose hand thy breath is, and whose are all thy ways, hast thou not
glorified.” Dan. 5:23. “They have forsaken me, the fountain of living
waters, and hewed them out cisterns, broken cisterns, that can hold no
water.” Jer. 2:13. “The Lord is thy life, and the length of thy days.”
Deut. 30:20. “The Lord is the strength of my life.” Ps. 27:1. Whence it
follows, that God is in effect the life of every living creature, and
produces and preserves life in all, according to the words of St. Paul,
“Of him, and through him, and to him are all things: to whom be glory for
ever.” Amen. Rom. 11:36. “Christ is all in all.” Col. 3:11.
3. Now though all creatures derive their life from God, yet man has
received it from his Maker in a more eminent degree; for as he is endowed
with a rational soul, it follows that he enjoys a more noble life than the
rest of the creatures. The life of angels again is more noble and glorious
than that of men, because the glory and majesty of God manifest themselves
more illustriously in them. Hence also, angels are described in 2 Thess.
1:7, as “mighty,” because they are not subject to vanity and change like
man. But the most noble life is that of Jesus Christ our Lord, because he
is _God_ and _Life_ itself; according to St. John, “This is the true God,
and eternal life” (1 John 5:20); that is, He is God of God, Light of
Light, very God of very God. (Nicene Creed.)
4. And as God is the fountain and principle of life, so he is also of all
good. For he is the supreme and eternal GOOD, and whatsoever bears the
marks and characters of good, is derived from this original. Thus, every
creature has received a small portion of the divine goodness, by which it
bears witness of its Maker, and in some manner calls upon man to do the
same. Thus the vine speaks to us, “Consider, O man, that the sweetness of
my juice, with which I cheer thy heart (Ps. 104:15), is the gift of my
Maker.” And so the bread: “That virtue, O man, by which I satisfy thy
hunger, is bestowed on me by my Creator and thine.” This is the meaning of
that saying of St. Augustine: “That God has, as it were, shed some drops
of his divine goodness upon all the creatures, that they might thereby
contribute to the happiness of man.” And the Psalmist says: “Thou crownest
the year with thy goodness; and thy paths drop fatness.” Ps. 65:11.
5. That which, in nature, we call the _goodness_ of God, is, by the
Scriptures, called the _grace_ of God; this bearing relation to the soul,
and that to the body. And as God has, by a thousand ways, discovered his
goodness in the great Book of nature, so he has, in innumerable instances,
discovered his grace and mercy in the Book of his word, all which are
completed in Christ, who is the great centre of all the treasures of
divine goodness and love that are distributed in heaven and earth.
6. Now, as it is the nature of every good being to be communicative, and
otherwise it ceases to be good (for who can tell what is good, unless it
thus discover itself?); so no man could know whether God were good and
gracious unless he had communicated his grace and goodness to others. Who
could have known the inestimable benefits of Christ as a Saviour, if he
had not so abundantly manifested his love towards us?
7. But why was God pleased to manifest his goodness, grace, and mercy to
mankind? It was for this reason: that we might believe in him, love him
above all things, and call upon him in all our troubles; and he was
pleased to make this manifestation of himself, that it might be, as it
were, the first incentive to kindle the flames of devotion in our hearts.
For how should we call on him of whom we have not heard? Rom. 10:14. As
Almighty God discovered himself to Moses, when he passed by, and he, upon
the sense of his goodness, grace, and mercy, immediately began to pray
(Exod. 34:8, 9), so has He, in like manner, manifested himself to us, and
made all his goodness pass before us, that we also might learn to praise
him.
8. But you will say, How has God manifested himself to me? If he would
show himself to me, as he did to Moses, why should I not praise him as he
did? To which I answer: This is done in Christ Jesus, in whom he
manifested all his goodness after a visible manner. “We beheld his glory,
the glory as of the only begotten of the Father, full of grace and truth.”
John 1:14. And did we but seriously consider all that our blessed Saviour
has done for us, we should, doubtless, exclaim: “The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and in
truth.”
10. And thus we see in what sense the type, which may be discerned in this
narrative of Moses, was fulfilled by the incarnation of Christ. For God,
descending from heaven in him, was pleased to make his glory pass before
us.
11. When Paul and Barnabas wrought great miracles at Athens, the heathens
cried out, “The gods are come down to us in the likeness of men.” Acts
14:11. This was their judgment of the matter; but we may in a very proper
sense say, that all the goodness and grace of God did, by Christ, come
down to us upon earth, in order that we might thereby be drawn to God, and
that the spirit of faith and prayer might be bestowed on us. For by prayer
only we obtain the grace and favor of God.
12. Let us now produce some reasons which may convince us, that God hears
our prayers.
13. And _first_, such is the power of prayer and entreaty, that they often
pacify and prevail upon, not only the compassionate and kind, but even
morose and harsh tempers; of which we have an instance in the case of the
widow, who by her continual prayers, prevailed even upon that unjust
judge, who neither feared God, nor regarded man. Luke 18:4, 5. For prayer,
as it proceeds from the spirit, and is, as it were, the strength of the
soul, has a marvellous power and influence upon the minds of others, so as
to be able to soften and mould them into any form of benevolence. Now as
God is not a harsh Being, but merciful in the highest degree, the most
sincere love, the most perfect patience, the most generous compassion, the
most ardent love itself, and in a word, the most absolute perfection; so
he cannot but be tenderly moved by the ardent and devout prayers of his
servants. Were it otherwise, it would follow, that God is not supremely
good, loving, and merciful. Now, as true as it is that he is all this; so
true it is that he is easy to be entreated by devout and humble prayer.
14. Tauler says: “God is moved with so vehement a love towards us, as if
his divinity itself depended on us, and his only aim and design were, to
discover to us the abyss of his divinity, and the fulness of his essence
and nature; so that all may belong to us, even as it belongs to him.” And
again, “We were created, and are called and invited to things immeasurably
great, and eternal; wherefore God is exceedingly displeased with us, when
we prefer the empty and trifling vanities of the world before him, who is
ready, not only to bestow all things else, but even Himself upon us.”
Again, “So great is the love of God towards us, that he will deny us
nothing: yea, he anticipates our prayers, meets us (as it were) half-way,
and courts our friendship, being a thousand times more ready to give, than
we are to receive.”
15. The _second_ argument is found in the _truth and promise of God_.
“Call upon me in the day of trouble; I will deliver thee.” Ps. 50:15.
“Thou, Lord, art good and ready to forgive; and plenteous in mercy unto
all them that call upon thee.” Ps. 86:5. The Lord, we see, is _good_; and
if this be not sufficient, he is also _ready to forgive_; and if this do
not satisfy us, he is also _plenteous in mercy_. But to whom? Even _to all
those that call upon him_. Hence, it is said, “The Lord is nigh unto all
them that call upon him, to all that call upon him in truth. He will
fulfil the desire of them that fear him; he also will hear their cry, and
will save them.” Ps. 145:18, 19; Isa. 65:24; John 16:23; Matt. 7:7, 8.
_Ask_, but rest not there; _seek_ also; neither think this sufficient, but
_knock_. “For every one that asketh, receiveth; and he that seeketh,
findeth; and to him that knocketh, it shall be opened.” “What things
soever ye desire, when you pray, believe that ye receive them, and ye
shall have them.” Mark 11:24. Compare this with Luke 11:9. And that God
will keep his promise, is as certain, as that he really is what he, in his
holy word, has declared himself to be. And that he may hear us, and pour
his abundant goodness upon us, he has commanded us to pray often, to pray
earnestly, and without ceasing. Luke 18:1; 1 Thess. 5:17.
16. A _third_ argument for our prayer, is God’s paternal tenderness, which
is thus illustrated. “If a son shall ask bread of any of you that is a
father, will he give him a stone?—If ye, then, being evil, know how to
give good gifts unto your children; how much more shall your heavenly
Father give the Holy Spirit to them that ask him?” Luke 11:11, 13. And is
not God this Father, “of whom the whole family in heaven and in earth is
named”? (Eph. 3:15) whom St. Paul calls, “The Father of mercies, and God
of all comfort?” 2 Cor. 1:3. Shall man then be merciful, and shall God,
that created that merciful heart, be unmerciful? Shall he that gave to
parents such tender affection, be without compassion himself? Why should
God call himself a Father, if he be not of a paternal disposition? So
that, in short, we must conclude, either that God is unjustly styled our
Father, or else he will hear the prayers of his children that call upon
him. Hence, it is said, “Thou, O Lord, art our Father.” Isa. 63:16. And,
“I am a father to Israel, and Ephraim is my firstborn.” Jer. 31:9. But if
the affections of a mother be so great, that she cannot but have
“compassion on the son of her womb” (Isa. 49:15), why should we think God
so void of mercy? Why should we question God’s compassions toward us, if
we approach him with penitent and contrite hearts? How do the mother’s
bowels yearn over her beloved son, when she sees him laboring under any
dangerous disease? So the Almighty God says of himself: “Therefore, my
bowels are troubled for him; I will surely have mercy upon him, saith the
Lord.” Jer. 31:20.
17. A _fourth_ argument is, the _intercession of Christ_. With what ardent
prayer did he, in the time of his humiliation upon earth, recommend his
Church to his Father, and intercede for all believers!
18. Thus, “Holy Father, keep through thine own name, those whom thou hast
given me; that they may be one, as we are. Sanctify them through thy
truth; thy word is truth. I pray not that thou shouldest take them out of
the world, but that thou shouldest keep them from the evil. Neither pray I
for these alone, but for them also which shall believe on me through their
word. Father, I will that they also, whom thou hast given me, be with me
where I am; that the love wherewith thou hast loved me, may be in them,
and I in them.” John 17:11, 17, 15, 20, 24, 26. Nor did he pray so for us
only upon earth; for even now he continues his intercessions for us at the
right hand of God. “Seeing then that we have a great high priest, that is
passed into the heavens, Jesus the Son of God;—let us come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help in time
of need.” Heb. 4:14, 16; 7:26; 9:11; Rom. 8:34.
19. A _fifth_ argument is, _the testimony of the Holy Spirit_, who
“beareth witness with our spirit, that we are the children of God” (Rom.
8:16), and this witness in our hearts cannot deceive us. For if this
testimony be in us of a truth, we shall have a demonstrative evidence that
we are God’s children, and that he hears us in Christ when we pray unto
him.
20. _Sixthly_, because God and Christ are with us, and dwell in us _by
faith_, how can we suppose that God will not hear our sighs and groans?
“Thou understandest my thought afar off. There is not a word in my tongue,
but, lo, O Lord, thou knowest it altogether.” Ps. 139:2, 4. Think not,
therefore, that God is separated from thee by any distance of place, that
may hinder thy prayers from coming to him, “for he is in thee, and thou in
him.” Acts 17:28; John 17:23. Since, therefore, he lives and works in
thee, why should he not hear thy prayers? “Lord, all my desire is before
thee; and my groaning is not hid from thee?” Ps. 38:10. “Let the words of
my mouth, and the meditation of my heart, be acceptable in thy sight.” Ps.
19:14.
21. _Seventhly_, because the Holy Spirit, who is truly God, is also the
Spirit of prayer, and himself maketh intercession in us with sighs and
groanings unutterable. Zech. 12:10; Rom. 8:26. Why then shouldest thou
imagine that God will not see, hear, and regard that which he himself
works in thee? Therefore it is impossible that even the feeblest sigh
proceeding from the Holy Spirit in us, and tending towards God, can be
lost or come to nought. For as it proceeds from God, so it goes to him;
and whatsoever is in him cannot perish. The deeds are wrought in God, and
will be made manifest. John 3:21.
22. _Eighthly_, God is not forgetful like men, as “a book of remembrance
is written before him, for them that fear the Lord, and that think upon
his name” (Mal. 3:16): so that he cannot be forgetful of our prayers. God
cannot forget that which is good, nor will he call the sins of the
penitent to remembrance. So mighty and so abundant is the grace of God,
that he blots out our sins, and calls not our transgressions to mind. But
the good which he himself has wrought in us, he can never forget; for then
he must forget himself and his own works. It is therefore impossible that
God should disregard those prayers which his own Holy Spirit works in us;
any more than he can forget his word, or be unmindful of his promise.
“Since I spake against him, I do earnestly remember him still,” saith God
by the prophet. Jer. 31:20. And again, “Thou tellest my wanderings; put
thou my tears into thy bottle.” Ps. 56:8. So he assures us that “He will
ever be mindful of his covenant.” Ps. 111:5. And what is this covenant?
Nothing else but the remission of our sins, confirmed to us by the death
of Christ, and sealed by his Holy Spirit. Eph. 1:13.
23. And now, perhaps, thou wilt say, If these things are so, how comes it
to pass that God does not hear and grant my petitions? I have often
prayed, and called, and sighed, and all to no purpose.
24. Thus much, indeed, must be granted, that many a man prays a great
while for that which he does not obtain; and thence we judge that his
prayers are not heard. What then becomes of these our reasons for
believing that prayer will assuredly be heard? This is a very great trial,
and has given much disturbance to many sincere and well-disposed souls.
25. But here we must observe, that the certainty of God’s hearing our
prayers, is incontestably proved by the arguments already produced, which
are built upon an immovable foundation; whence it appears, that God does
as certainly hear our prayers, as He is (1.) merciful, and a lover of
mankind. (2.) As he is true in all his promises, yea, eternal truth
itself. (3.) As he has a fatherly tenderness for us. (4.) As Jesus Christ
is our mediator. (5.) As God and Christ dwell in us; which are all truths
so certain and evident, that no believing heart ought to question them.
26. But we complain that God does not presently give us what we ask for,
and, therefore, that our prayers are not heard. For this two reasons may
be given: 1. That God hears our prayers, regarding more our happiness than
our desires. 2. That he reserves to himself the liberty of bestowing the
blessings which we ask, either upon our bodies or our souls, as he shall
think most proper. Thus, perhaps, we ask of God some temporal blessings,
who seeing them to be unfit for us, gives us spiritual ones; by which
means we not only receive what we prayed for, but so much the more, as the
good of the soul is to be preferred to that of the body. For as the soul
is much more noble than the body, and spiritual blessings are more
excellent than earthly; so much better is it for us, that God should give
us his eternal and spiritual blessings rather than those transitory and
fading enjoyments in which we are generally most delighted. He hears our
prayers, not always with respect to our bodies, but to our souls; which is
of far greater importance. If it should please God to visit you with some
bodily disease, and you pray for health, doubt not; your prayers will be
heard, and you shall certainly enjoy, if not the health of your body, yet
the health of your soul, which is much to be preferred. Every man in his
sound senses must think so. What advantage would it be to have the body in
health, but a sinful, distempered soul, liable to eternal death? When it
is well with the soul, a man may say with David, “Whom have I in heaven
but thee? and there is none upon earth that I desire besides thee. My
flesh and my heart faileth: but God is the strength of my heart, and my
portion forever.” Ps. 73:25, 26. And with the suffering Job, “I know that
my Redeemer liveth.” Job 19:25. And from Him the soul may derive life.
Therefore David, comparing spiritual blessings with earthly, tells us:
“The law of thy mouth is better unto me than thousands of gold and
silver.” Ps. 119:72.
27. But, perhaps, you will say that you pray for both; the health of your
soul as well as of your body; and for spiritual blessings, as well as
temporal. To this the Lord himself answers thee, “My grace is sufficient
for thee” (2 Cor. 12:9); which was the reply given to St. Paul, though he
had desired to be answered in his own way. And thus it appears, that God
always hears our prayers, if not with regard to our bodies, yet certainly
to our souls.
28. Besides, God has reserved to himself the liberty of accomplishing our
desires either in this world, or the next, as he shall deem most proper.
Wherefore if thou dost not receive the blessings for which thou prayest,
consider that it is not good for thee to enjoy them here, but that the
answer to thy prayers is reserved for the other life, which is more noble
and durable, and more capable of pure enjoyments than this. There the Lord
will bestow on thee a thousandfold, for all that He seemed to deny thee
here. As He cannot forget our prayers, so He cannot fail to answer them
graciously; if not in this life, yet certainly in that which is to come.
As many prayers as thou offerest up here, so many blessings shalt thou
receive hereafter; for then “we shall reap if we faint not.” Gal. 6:9.
Then will the Lord say to the believing soul, “Behold thy prayer which
thou offeredst to me. See, here is that for which thou didst pray, and a
thousand times more than thou didst desire.” And for this time of
retribution we must patiently wait.
29. That man would be a very foolish husbandman, who would expect to reap
as soon as he had sown; and who, when he had done this, would cry out with
tears, that he had sown much seed, but could see no sign of harvest. Thou
fool! wait till the season of harvest arrives, and then thou shalt receive
the fruits of thy labor with a blessed increase. These are the complaints
which many people make: “I have prayed,” says one, “so often; I have so
often sighed from the bottom of my soul; but I see no prospect of being
heard, so that all my prayers, and sighs, and tears, are in vain.” Ah,
impatient soul! Thou hast scarcely sowed, and dost thou already talk of
harvest? Wait for the precious harvest of eternal life, and thou shalt
reap an abundant crop of glory! “For whatsoever a man soweth, that shall
he also reap.” Gal. 6:7. There thou shalt gather with joy the fruit of the
numerous prayers, which, as so many precious seeds, thou hast sown in
tears. Psalm 126:5. This is the word and promise of God, which shall
certainly be fulfilled, either here or in the other world. Thus, when thou
art taking thy last sad farewell of a dying child, husband, wife, or
friend, thou must consider that this is the season in which the bodies of
thy friends, and thine own also, are, as it were, to be sown and committed
to the earth; but that the harvest of the resurrection is at hand, when
“the angels, the reapers, shall gather the sheaves, and put them into
barns.” Matt. 13:30, 39. There we shall find that our prayers, sighs, and
tears were not lost, but only sent beforehand, to be received again with
usury, finding all things in God that ever our souls could conceive or
desire. So the promises of God, and the arguments produced to sustain
them, shall stand firm and unshaken in Christ Jesus, to be eternally
fulfilled to all believing souls, to their everlasting joy and salvation,
for which we shall render eternal thanks and praises to God.
Chapter XXXVIII.
Seven Helps Or Aids For Our Infirmities In Prayer.
_Likewise the Spirit also helpeth our infirmities: for we know not
what we should pray for as we ought: but the Spirit itself maketh
intercession for us with groanings which cannot be uttered. And he
that searcheth the hearts knoweth what is the mind of the Spirit,
because he maketh intercession for the saints according to the
will of God._—ROM. 8:26, 27.
Since our prayers are, alas! very weak and imperfect, let us see what
assistance God has given us in his holy word, in order to help us in that
duty.
2. The _first_ help is our only Mediator and Advocate, Jesus Christ, the
Son of God. 1 John 2:2. He is our advocate, and pleads our cause before
God, when we are hardly able to express what we want. He is therefore
called the _Logos_, or the eternal _Word_ of the Father, because God by
him has discovered his will to us; as He is also called the Mediator,
because He pleads our cause before God. A type of Him we have in Moses,
the mediator of the Old Testament; to whom the people, flying from the
face of God in Mount Sinai, said, “Speak thou with us” (Exod. 20:19). And
when Moses complained that he was slow of speech, and of a slow tongue,
when he was commanded to appear before Pharaoh; God tells him, “Aaron, thy
brother, can speak well. He shall be to thee instead of a mouth.” Exod.
4:10, 14, 16. So we also, when we should pray, are dull and slow of
speech, and therefore we must fly to Christ, our heavenly Aaron, who is to
us instead of a mouth. The same thing is expressed to us by the
mercy-seat. Exod. 25:17, 21. Therefore Christ commands us to pray in his
name (John 16:23), who is our eternal High Priest, having an everlasting
priesthood (Heb. 7:16), interceding for us (Rom. 8:34), “in whom we have
boldness, and access with confidence by the faith of him.” Eph. 3:12.
3. The _second_ help is God the Holy Ghost. “I will pour upon the house of
David, and upon the inhabitants of Jerusalem, the spirit of grace, and of
supplication.” Zech. 12:10. This spirit is given us as a testimony of the
divine grace, and of our adoption. Hence St. John says, “Hereby know we
that we dwell in him, because he hath given us of his Spirit.” 1 John
4:13. And St. Paul, “Ye have not received the spirit of bondage, but the
Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself
beareth witness with our spirit, that we are the children of God.” Rom.
8:15, 16. He was also typified by the anointing of the priests under the
law. Exod. 28:41; 29:7. Thus God has anointed us with the Spirit of Christ
(1 John 2:20); that we should offer to him daily the fruit of our lips.
Ps. 69:30, 31; Heb. 13:15. This Spirit of God is the author of all those
devout aspirations which we meet with, such as: “O Lord, hear; O Lord,
forgive; O Lord, hearken and do.” Dan. 9:19.
4. The _third_ help to strengthen us in prayer, is found in _the promises
of God_. “Call upon me in the day of trouble, and I will deliver thee.”
Ps. 50:15. “He shall call upon me, and I will answer him.” Ps. 91:15. See
also Ps. 145:19; Luke 11:11, 13, and 18. “Before they call, I will hear.”
Isa. 60:24. “The eyes of the Lord are over the righteous, and his ears are
open to their prayers.” Ps. 34:16. “Whosoever shall call on the name of
the Lord shall be delivered.” Joel 2:32. “Ask, seek, knock.” Matt. 7:7.
“The Lord is rich (in mercy, Eph. 2:4) to all that call upon him.” Rom.
10:12. See also Luke 11:11-13; 18:6, 7.
5. The _fourth_ help in prayer, is _the remembrance of the saints_, whose
prayers God has heard. Look at the examples of the ancients, and be
strengthened. And, indeed, we must needs be so, when we seasonably call to
mind instances of God’s providence and divine assistance. Upon this
foundation all the prophets of old built their prayers. Thus, when God was
angry with Israel for the sin of the golden calf, and said to Moses: “Let
me alone, that my wrath may wax hot against them, and that I may consume
them” (Ex. 32:10); “then Moses his chosen stood before him in the breach,”
as the Psalmist expresses it (Ps. 106:23), putting God in mind of his
former mercies, saying, “Lord, why doth thy wrath wax hot against thy
people, which thou hast brought forth out of the land of Egypt, with great
power, and with a mighty hand? Wherefore should the Egyptians speak and
say, For mischief did he bring them out to slay them in the mountains, and
to consume them from the face of the earth? Turn from thy fierce wrath,
and repent of this evil against thy people, etc. And the Lord repented of
the evil which he thought to do unto his people.” Exod. 32:11-14.
6. David had recourse to the same remedy in almost all his Psalms; putting
God in mind, as it were, of his former mercies, goodness, and
faithfulness. So Ps. 25:6, “Remember thy tender mercies.” Ps. 77:5, etc.,
“I have considered the days of old, the years of ancient times,” etc. Ps.
85:1-6, “Lord, thou hast been favorable unto thy land: thou hast brought
back the captivity of Jacob. Thou hast forgiven the iniquity of thy
people; thou hast covered all their sin. Thou hast taken away all thy
wrath; thou hast turned thyself from the fierceness of thine anger. Turn
us, O God of our salvation, and cause thine anger toward us to cease. Wilt
thou be angry with us forever? Wilt thou draw out thine anger to all
generations? Wilt thou not revive us again; that thy people may rejoice in
thee?”
7. How admirably does the prophet Isaiah use the same form of supplication
(chap. 63:10-16), putting God in mind of his former mercies, and opening,
as it were, by this key, the immense treasures of his compassion. “Where
is he that brought them up out of the sea, with the shepherd of his flock?
where is he that put his Holy Spirit within him? That led them by the
right hand of Moses, with his glorious arm, dividing the water before
them, to make himself an everlasting name? That led them through the deep,
as a horse in the wilderness, that they should not stumble? As a beast
goeth down into the valley, the Spirit of the Lord caused him to rest: so
didst thou lead thy people, to make thyself a glorious name. Look down
from heaven, and behold from the habitation of thy holiness and of thy
glory; where is thy zeal, and thy strength, the sounding of thy bowels,
and of thy mercies towards me? Are they restrained? Doubtless thou art our
Father, though Abraham be ignorant of us, and Israel acknowledge us not:
thou, O Lord, art our Father, our Redeemer; thy name is from everlasting.”
8. This prayer of the prophet is founded upon these arguments: (1.)
Because the love of God is _eternal_, therefore it will not be withheld
from _me_. (2.) I acknowledge myself to be a sinner but, at the same time,
I remember that thy grace has been extended to sinners who repented.
“Remember not the sins of my youth.” Ps. 25:7. (3.) My sins have been very
great, but let thy mercy also be great. (4.) Remember that I am the work
of thine own hands. “Remember, I beseech thee, that thou hast made me as
the clay; and wilt thou bring me into dust again? Thy visitation hath
preserved my spirit.” Job 10:9, 12.
9. The _fifth_ comfort in prayer is, _the tender love of God_ to mankind,
and his promises to help the afflicted. “Look upon mine affliction and my
pain; and forgive all my sins.” Ps. 25:18. Again, “This poor man cried,
and the Lord heard him.” Ps. 34:6. Thus we are assured that God does not
despise the miseries of the distressed, although proud men may do it. For
God judges not as corrupt man judges; he has not eyes of flesh, nor doth
he see as man seeth. Job 10:4. And as it generally happens among us, that
the more need a man has of friends, the fewer he finds; so, on the other
hand, God has a more tender and particular regard for him that is
destitute and afflicted. “The Lord is nigh unto them that are of a broken
heart, and saveth such as be of a contrite spirit.” Ps. 34:18. “Thou hast
seen it; for thou beholdest mischief and spite, to requite it with thy
hand: the poor committeth himself unto thee; thou art the helper of the
fatherless.” Ps. 10:14. And, indeed, such are the proper objects of divine
mercy. To enhance the comfort and certainty of these promises, the
Psalmist mentions various classes of the afflicted; so that none who are
in distress may despair: “The Lord executeth judgment for the oppressed;
which giveth food to the hungry. The Lord looseth the prisoners; the Lord
openeth the eyes of the blind; the Lord raiseth them that are bowed down;
the Lord loveth the righteous; the Lord preserveth the strangers; he
relieveth the fatherless and widows.” Ps. 146:7-9. To this may be referred
what the prophet Isaiah says, “To this man will I look, even to him that
is poor, and of contrite spirit, and that trembleth at my word.” Isa.
66:2. And “The expectation of the poor shall not perish forever.” Ps.
9:18. And “He will regard the prayer of the destitute, and not despise
their prayer.” Ps. 102:17.
10. The _sixth_ help is, the consideration of _God’s unspeakable
compassion_. He puts a better construction upon our prayers than we
intended, and understands our necessities more perfectly than we can
express them. He makes merciful allowance for our infirmities in prayer;
according to the words of Abraham, “Let not the Lord be angry, and I will
speak.” Gen. 18:30. Hence St. Paul says, “Blessed be God, even the Father
of our Lord Jesus Christ, the Father of mercies, and the God of all
comfort, who comforteth us in all our tribulation.” 2 Cor. 1:3. Compare
this with Ps. 103:8. By virtue of this compassion of God, none of our
prayers are in vain. God keeps an exact account of all our sighs and tears
(Ps. 56:8), for the sake of those tears which Christ our blessed Saviour
shed, who, in the days of his flesh, offered up prayers and supplications
with strong crying and tears. Heb. 5:7.
11. The _seventh_ help in prayer, is the remembrance of the _covenant of
grace_, which God has made with us. “This shall be the covenant,” etc.
Jer. 31:33. And, “The covenant of my peace shall not be removed, saith the
Lord, that hath mercy on thee.” Isa. 54:10. “Ho, every one that thirsteth,
come! I will make an everlasting covenant with you.” Isa. 55:1, 3. In this
covenant of grace the assurance that our prayers shall be heard is
contained. “Seek ye the Lord while he may be found, call ye upon him while
he is near.” Isa. 55:6.
12. What we have said upon this head, is most happily exemplified in the
prayer of Daniel. “O Lord, the great and dreadful God, keeping the
covenant and mercy to them that love him, and to them that keep his
commandments.—And now, O Lord our God, that hast brought thy people forth
out of the land of Egypt with a mighty hand, and hast gotten thee renown,
as at this day.” (Here is the putting God in mind of his former mercies.)
“Hear, O our God, the prayer of thy servant, and his supplications, and
cause thy face to shine upon thy sanctuary that is desolate, for the
Lord’s sake.” (This is pleading the name and merits of Jesus the Messiah.)
“O Lord, hear; O Lord, forgive; O Lord, hearken and do.” (These are the
groans of the Holy Spirit.) “O my God, incline thine ear, and hear; open
thine eyes, and behold our desolations” (in regard of his promise);
“because for our sins, and the iniquities of our fathers, Jerusalem and
thy people are become a reproach to all that are about us.” (Here is a
confession of sin, and an acknowledgment of misery.) “For we do not
present our supplications before thee, for our righteousnesses, but for
thy great mercies” (this is an acknowledgment of man’s unworthiness, and
of God’s mercy, which is followed with a remembrance of the covenant);
“For thy city and thy people are called by thy name.” Dan. 9:4, 15, 17,
18, 19, 16.
Chapter XXXIX.
The Conversation Of A Believing Soul With God.
_Wilt thou be angry with us forever? Wilt thou draw out thine
anger to all generations? Wilt thou not revive us again: that thy
people may rejoice in thee? Shew us thy mercy, O Lord, and grant
us thy salvation._—PS. 85:5-7.
These words contain the familiar discourse of the devout and faithful soul
with God. Who would venture to talk so freely to an offended prince? But
so indulgent is God to a believing soul, that he gives liberty to come
freely and without restraint into his presence. As soon as the believer
enters, God asks, “What is thy desire? come near, and be not afraid.” This
is represented to us in the case of Bathsheba (1 Kings 1:16), going into
the presence-chamber of king David, and making her petition. Upon which,
the king sware unto her with an oath. So also in that of Esther, whom, so
soon as she came into his presence, the king touched with his golden
sceptre. Est. 5:1.
2. It is held to be an act of singular grace and favor, if a king
vouchsafe to talk familiarly with his subjects. It was upon this account
that the Roman emperor Titus was called _The delight of mankind_, for his
gracious treatment of all who were near him, filled them with joy. But how
much greater favor and happiness is it, that God, the Lord of lords, and
King of kings (whom the Psalmist calls, “The most high and terrible Lord,
a great King over all the earth”), (Ps. 47:2), should not only talk with
miserable men, who, as Abraham says, “are but dust and ashes” (Gen.
18:27); but should even converse kindly with rebellious sinners, who are
at enmity with him through sin. Isa. 59:2. So that when a Christian
considers, on the one hand, the greatness and majesty of God; and the
impurity, corruption, misery, and vileness of human nature on the other
hand, he cannot but cry out with David, “What is man that thou art mindful
of him? and the son of man, that thou visitest him?” Ps. 8:4. The most
righteous man living must acknowledge himself to be unworthy to converse
with God. This was the sentiment of the devout Abraham, who therefore
excuses his presuming to intercede with God for the Sodomites, saying,
“Let not the Lord be angry, and I will speak” (Gen. 18:30, 32): and yet
every time that Abraham speaks, God vouchsafes to answer. And as he is the
father of “them which are of faith” (Gal. 3:7), he gives us a notable
example of the devout soul’s conversation with God.
3. It is therefore a most certain and undoubted truth, that whensoever the
faithful soul calls upon God by prayer, he never fails to answer by the
divine consolations of his Spirit. An instance of this we have, where the
Psalmist calls upon God in these words: “Lord, thou hast been favorable
unto thy land. Thou hast forgiven the iniquity of thy people; thou hast
turned thyself from the fierceness of thine anger. Wilt thou not revive us
again? Shew us thy mercy, O Lord, and grant us thy salvation. I will hear
what God the Lord will speak.” Ps. 85:1, etc. The answer he received in
his heart; therefore he says: “His salvation is nigh them that fear him.”
Ver. 9. And as he here prays, that he may hear what the Lord God will say
concerning him; God answers him, “Hear, O my people, and I will testify
unto thee.” Ps. 50:7. The afflicted soul prays, “O Lord, rebuke me not in
thine anger.” Ps. 6:1. To which God answers, “The Lord is merciful and
gracious, slow to anger, and plenteous in mercy.” Ps. 103:8. The soul
says, “Whither shall I flee from thy presence?” Ps. 139:7. To which the
Lord answers, “Come unto me, all ye that labor, and are heavy laden, and I
will give you rest.” Matt. 11:28. The soul says, “I know, O Lord, that the
way of man is not in himself; it is not in man that walketh, to direct his
steps.” Jer. 10:23. To which it is answered, “I will instruct thee, and
teach thee in the way in which thou shalt go; I will guide thee with mine
eye.” Ps. 32:8. The believing soul prays, “Teach me thy way, O Lord; I
will walk in thy truth.” Ps. 86:11. To which the Lord answers, “I am the
way, the truth, and the life” (John 14:6); the _way_, if thou wouldest not
wander; the _truth_, if thou wouldest not be deceived; the _life_, if thou
wouldest avoid eternal death. The believing soul complains, “There is no
soundness in my flesh, because of thine anger; neither is there any rest
in my bones, because of my sin. My wounds stink and are corrupt, because
of my foolishness.” Ps. 38:3, 5. To which it is answered, “The
chastisement of our peace was upon him; and with his stripes we are
healed.” Isa. 53:5. The devout soul says, “Heal me, O Lord, and I shall be
healed: save me, and I shall be saved.” Jer. 17:14. It is answered, “Who
forgiveth all thine iniquities; who healeth all thy diseases.” Ps. 103:3.
The soul complains, and cries out: I have sinned above the number of the
sands of the sea. To which God answers by the prophet Isaiah, “I have
blotted out, as a thick cloud, thy transgressions, and as a cloud thy
sins.” Isa. 43:25; 44:22. The soul cries out, Alas! I am a grievous
sinner. And Jesus Christ answers, “I am not come to call the righteous,
but sinners to repentance.” Matt. 9:13. The soul prays, “Remember not the
sins of my youth, nor my transgressions.” Ps. 25:7. To which God answers,
“If the wicked will turn from all his sins that he hath committed, and
keep all my statutes, and do that which is lawful and right, he shall
surely live, he shall not die. All his transgressions that he hath
committed, they shall not be mentioned unto him.” Ezek. 18:21, 22. The
soul cries out, “Wash me thoroughly from mine iniquity, and cleanse me
from my sin.” Ps. 51:3. To which God answers, “Though your sins be red
like crimson, they shall be as wool.” Isa. 1:18. “Lord, enter not into
judgment with thy servant; for in thy sight shall no man living be
justified.” Ps. 143:2. To which it is answered, “God sent not his Son into
the world, to condemn the world; but that the world through him might be
saved. He that believeth on him is not condemned.” John 3:17, 18. The soul
prays, “Create in me a clean heart, O God, and renew a right spirit within
me.” Ps. 51:10. To which it is answered, “A new heart also will I give
you, and a new spirit will I put within you, and cause you to walk in my
statutes.” Ezek. 36:26, 27. The soul says, “I am bowed down greatly; I go
mourning all the day long.” Ps. 38:6. To which it is answered, “The Lord
hath sent me to comfort all that mourn.” Isa. 61:2. It is said, “Look upon
mine affliction and my pain.” Ps. 25:18. And it is answered, “To him will
I look, that is poor, and of a contrite spirit.” Isa. 66:2. “Thou tellest
my wanderings.” Ps. 56:8. To which the Lord answers, “The very hairs of
your head are all numbered.” Matt. 10:30. The soul cries out, “When shall
I come and appear before God?” Ps. 42:2. To which is answered, “Where I
am, there shall also my servant be.” John 12:26. The soul complains, “How
long, O Lord, wilt thou forget me? forever? How long wilt thou hide thy
face from me? How long shall I take counsel in my soul, having sorrow in
my heart daily? How long shall mine enemy be exalted over me?” Ps. 13:1,
2. To which is answered, “For a small moment have I forsaken thee; but
with everlasting kindness will I have mercy on thee.” Isa. 54:7, 8.
Compare thy present suffering with God’s eternal grace. Wait for the
promise, which, though late, will surely be fulfilled at last. Hab. 2:3.
The soul says, “Thou art my God; be not far from me; for trouble is near;
for there is none to help.” Ps. 22:10, 11. To which it is answered, “I
will be with him in trouble; I will deliver him, and honor him.” Ps.
91:15. The soul prays, “Lighten my eyes, lest I sleep the sleep of death.”
Ps. 13:3. To which it is answered, “I will ransom them from the power of
the grave; I will redeem them from death.” Hosea, 13: 14. The soul says,
“I have a desire to depart, and to be with Christ.” Phil. 1:23. To which
Christ answers, “To-day shalt thou be with me in paradise.” Luke 23:43.
4. In a word, the Holy Scripture is nothing else but a conversation of the
devout soul with God. Whenever the soul raises itself to God, and spreads
its misery and complaints before him, then God answers it by some internal
comfort, or by the words and promises of the Holy Scriptures.
Chapter XL.
A Conversation Between Faith And The Mercy Of God.
_Mercy and truth are met together; righteousness and peace have
kissed each other._—PS. 85:10.
The goodness of God comes forth to meet us, and gives merciful answers to
the prayers of faith; “for mercy shall compass us about.” Ps. 32:10. It
calls to us: “Return, saith the Lord, and I will not cause mine anger to
fall upon you: for I am merciful, and I will not keep anger forever. Only
acknowledge thine iniquity, that thou hast transgressed against the Lord
thy God.” Jer. 3:12, 13. To which faith answers, “Have mercy upon me, O
God, according to thy lovingkindness; according unto the multitude of thy
tender mercies, blot out my transgressions.” Ps. 51:1. Mercy calls, “Him
that cometh to me, I will in no wise cast out.” John 6:37. Faith answers,
“Draw me; we will run after thee.” Cant. 1:4. Mercy says, “The Lord hath
sent me to bind up the broken-hearted, to comfort all that mourn.” Isa.
61:1, 2. Faith answers out of Psalm 51:12: “Restore unto me the joy of thy
salvation; and uphold me with thy free Spirit.” Mercy says, out of Isaiah
43:25 and 44:22, “I have blotted out as a thick cloud, thy transgressions,
and, as a cloud, thy sins.” Faith answers out of Psalm 25:18, “Look upon
mine affliction and my pain, and forgive all my sins.” Mercy comforts us
and says, out of Psalm 103:13, “Like as a father pitieth his children, so
the Lord pitieth them that fear him.” To which faith answers, out of
Isaiah 64:8, “But now, O Lord, thou art our Father.” Mercy says, “Come
unto me.” Matt. 11:28. Faith answers, “Unto thee, O Lord, do I lift up my
soul.” Ps. 25:1. Mercy says, “Thou hast played the harlot with many
lovers; yet return again to me, saith the Lord.” Jer. 3:1. Faith answers,
“I will arise and go to my Father, and will say unto him: Father, I have
sinned against heaven, and before thee, and am no more worthy to be called
thy son; make me as one of thy hired servants.” Luke 15:18, 19. Mercy
says, “This my son was dead, and is alive again; he was lost, and is
found.” Luke 15:24. To which faith answers, “I have trusted in thy mercy;
my heart shall rejoice in thy salvation.” Ps. 13:5. Mercy proclaims, out
of Isaiah 55:1, “Ho, every one that thirsteth, come ye to the waters.” To
which faith answers, “As the hart panteth after the water-brooks, so
panteth my soul after thee, O God. My soul thirsteth for God, for the
living God; when shall I come and appear before God?” Ps. 42:1, 2. Mercy
says, “Who forgiveth all thine iniquities; who healeth all thy diseases.”
Ps. 103:3. Faith exclaims, “Enter not into judgment with thy servant.” Ps.
143:2. Mercy says, “I am the way, the truth, and the life.” John 14:6.
Faith answers, “Shew me thy way, O Lord; teach me thy paths. Lead me in
thy truth, and teach me.” Ps. 25:4, 5. Mercy promises, “I will ransom them
from the power of the grave: I will redeem them from death: O death, I
will be thy plagues; O grave, I will be thy destruction.” Hosea 13:14.
Faith answers, “He that is our God, is the God of salvation; and unto God
the Lord belong the issues from death.” Ps. 68:20. Mercy says, “I am the
resurrection and the life; he that believeth in me, though he were dead,
yet shall he live.” John 11:25. To which faith answers, “I know that my
Redeemer liveth, and that he shall stand at the latter day upon the earth:
and though after my skin worms destroy this body, yet in my flesh shall I
see God.” Job 19:25, 26. Mercy says, “Fear thou not; behold, I have graven
thee upon the palms of my hands.” Isa. 41:10; 49:16. “Thou art mine;
neither shall any man pluck thee out of my hand.” John 10:28. To which
faith answers, “Into thine hand I commit my spirit; thou hast redeemed me,
O Lord God of truth.” Ps. 31:5.
Chapter XLI.
The Great Benefits, And The Great Efficacy Of Praise Offered To God.
_In the day of my trouble I sought the Lord. I call to remembrance
my song in the night; I commune with mine own heart._—PS. 77:2.
This passage is an excellent rule of life, teaching every man how to
conduct himself under the cross. As the word of God is the rule of our
life in prosperity, according to the Psalmist: “I will instruct thee and
teach thee in the way which thou shalt go: I will guide thee with mine
eye” (Ps. 32:8); and “Thou shalt guide me with thy counsel, and afterward
receive me to glory” (Ps. 73:24): yea, moreover, as the word of God ought
to be the rule of our faith, as the Psalmist tells us, “Thy word is a lamp
unto my feet, and a light unto my path” (Ps. 119:105): and “Hold up my
goings in thy paths, that my footsteps slip not” (Ps. 17:5)—so also ought
it to be our rule and direction in bearing the cross, as David teaches us,
saying, “In the day of my trouble I sought the Lord;” that is, I will look
up to God, who has laid this cross upon me, and beg of him comfort and
assistance in the day of my trouble.
2. Hence may every Christian learn, when he is in affliction, not to fix
his thoughts too much upon the immediate causes or instruments of his
sufferings; but to lift up his heart to God; to apply to himself the
divine promises; to pray and sing praises to his God: and these are the
true and certain consolations of an afflicted soul. David says, “In the
day of my trouble I sought the Lord.” As a mind oppressed with grief eases
itself by communicating its troubles to a faithful friend, so is our
afflicted spirit refreshed and comforted when we offer prayer and
thanksgiving to God. Thus David “called to remembrance his song in the
night, and communed with his own heart” (Ps. 77:6); that is, when it was
night he longed earnestly for the morning, that he might rise and comfort
his weary soul by prayers and thanksgiving unto God his Comforter: in the
mean time, he communed with his own heart, and poured out his soul in
secret; and God, who saw and heard in secret, who understood even the most
secret sighs and breathings of his dejected spirit, comforted,
strengthened, and refreshed him.
3. Amongst other things that may be learned from this beautiful passage of
the Psalmist, this is one, that the singing of holy hymns and praises to
God, proceeding from a truly devout soul, are attended with great
advantages and spiritual blessings.
4. The truth of this appears, 1. From nature itself. 2. From the efficacy
of prayer. 3. From the examples found in the Old Testament. 4. From the
examples in the New. 5. From the examples of holy men in both, who were by
this means filled with the Holy Ghost. 6. From the nature and properties
of the Psalms. 7. From the frequent use of the blessed Psalms among the
ancients, whenever they were under any adversity. All these considerations
prove that there is a great virtue or efficacy in psalms and hymns of
praise. By this I would not be understood to mean nothing but bare words
and empty sounds, void of faith and devotion; but rather such a vigorous
faith, such an ardent devotion, as may break forth into holy hymns and
spiritual songs, singing and making melody in the heart unto the Lord. Let
us briefly describe this subject.
5. As to the first, namely, the book of the world, or nature, it is clear
that the praise of God is the great end of the whole creation. That this
is the grand employment of the angelical choirs, appears from many
passages in the Revelation of St. John, as also from Isaiah 6:3 and the
148th Psalm; which, inviting all creatures to praise God, for whose glory
they were created, begins with the angels (ver. 2), “Praise ye him, all
his angels; praise ye him, all his hosts.” From the angelical he descends
to the sidereal world, saying, “Praise ye him, sun and moon: praise him,
all ye stars of light.” To which may be referred the words of Job (chap.
38:7): “When the morning stars sang together.” Thence he descends to the
sea, calling on the waters, and all the numerous inhabitants of the
waters, to praise the God that made them. Thence looking up to the regions
of the air, he calls to “the fire and hail, snow and vapor, stormy wind
fulfilling his word.” Thence he passes to the earth: “mountains and all
hills; fruitful trees, and all cedars.” Thence to the living creatures:
“beasts, and all cattle; creeping things and flying fowl.” Thence to men,
beginning with the rulers of the world: “kings of the earth, and all
people; princes, and all judges of the earth. Both young men and maidens,
old men and children, praise the name of the Lord.” And lastly, to the
church of God, “his saints, a people near unto him—praise ye the Lord.”
6. The second argument was the efficacy of the prayer of faith. This is
attested by the word of God, the examples of holy men, and daily
experience. For we are assured by all the promises of God, that not one
devout prayer, not one sigh or tear, comes from us in vain. “Put thou my
tears into thy bottle.” Ps. 6:9; 56:8. “They that sow in tears shall reap
in joy.” Ps. 126:5. “The Lord is nigh unto all them that call upon him, to
all that call upon him in truth.” Ps. 145:18. Nothing, indeed, in this
world can be successful without prayer; forasmuch as every good and every
perfect gift cometh down from God, and must be asked of him. Without
constant prayer a man can neither live nor die in peace. Now, as the
offering of praise to God is nothing else but the prayer of a devout soul
overflowing with divine joy, in which holy men of God have celebrated and
conveyed to posterity the mercies and wonders of God their Creator; it is
plain that the singing of praises to God is an act of devotion, full of
spiritual comfort and advantage.
7. Thirdly, this is confirmed by many examples found in the Old Testament.
Exod. 15; Deut. 32; 1 Sam. 2; Isa. 12; 26; 38; 64; Jon. 2; Hab. 3; and the
whole Book of Psalms.
8. Fourthly, this is confirmed by the examples of the New Testament;
especially those two divine hymns of Mary and Zacharias (Luke 1:46, 68),
of which the Christian Church has appointed one to be sung in the morning,
and the other in the evening, as a morning and evening sacrifice unto God;
thereby instructing us, that singing psalms and praises unto God ought to
begin and end the day. Such, too, is the exhortation of the Psalmist, “It
is a good thing to give thanks unto the Lord, and to sing praises unto thy
name, O Most High: to shew forth thy lovingkindness in the morning, and
thy faithfulness every night.” Ps. 92:1, 2. But why such lovingkindness
“in the morning”? Because “it is new every morning.” Lam. 3:23. And why
such “faithfulness every night”? Because “the Lord, that neither
slumbereth nor sleepeth,” is our guardian by night. Ps. 121:3. To this we
may add what we are told by St. Matthew (chap. 26: 30), that Jesus Christ
himself at his last Supper, sung a hymn with his disciples. And St. Paul
says to the Ephesians (chap. 5:18, 19), “Be filled with the Spirit;
speaking to yourselves in psalms, and hymns, and spiritual songs, singing
and making melody in your heart to the Lord; giving thanks always, etc.”
And again: “Let the word of Christ dwell in you richly in all wisdom;
teaching and admonishing one another in psalms, and hymns, and spiritual
songs, singing with grace in your hearts to the Lord.” Col. 3:16, 17. And
St. James says, “Is any among you afflicted? let him pray. Is any merry?
let him sing psalms.” James 5:13.
9. Fifthly, by the praises offered to God by the holy men of the Old
Testament and the New, who were filled with the Holy Ghost. Of this we
have two instances. First, when Samuel had anointed Saul to be king, he
gave him a sign, saying, “Thou shalt meet a company of prophets with a
psaltery, and a tabret, and a pipe, and a harp, before them; and they
shall prophesy. And the Spirit of the Lord will come upon thee, and thou
shalt prophesy with them, and shalt be turned into another man.” 1 Sam.
10:5, 6. The second is, when Saul had sent messengers to take David, they
met several companies of prophets, and both they and Saul himself began to
prophesy. 1 Sam. 19:19-24. Similar to this is that which we read
concerning Elisha (2 Kings 3:15), that when the minstrel began to play,
that holy man prophesied.
10. In the Old Testament there were several kinds of divine music; some of
trumpets, some of psalteries and harps, some of cymbals, and other kinds
of musical instruments. From this some imagine that the _Songs of
Degrees_, as some of the Psalms are called, took their names. For they did
not sing all the Psalms to the same instrument, but adapted their
instruments to their subject, whether it were cheerful or sorrowful. All
these various kinds of music with which, under the Old Testament, they
sang praises unto God, being a part of the external ceremonial service,
have now ceased; and our spirit, soul, mind, and mouth are become the
trumpet, psaltery, harp, and cymbal of God. To which St. Paul alludes,
when he says, “Singing with grace in your hearts to the Lord.” Col. 3:16.
By which expression we are by no means forbidden, either in public or
private, to praise God with voices or instruments of music; but it
requires that all this be done with true devotion, in the spirit, and from
the heart, lest religion should be thought to consist in empty sounds and
the external pomp of divine service. For the New Testament, see, for
example, Acts 4:24-31.
11. Sixthly, the nature and properties of the Psalms prove the same thing.
Some of them are supplicatory, others consolatory; some penitential,
others doctrinal; and, lastly, others prophetical: from which variety of
style and intention the devout soul may reap a correspondent variety of
comforts and benefits.
12. Seventhly, we are instructed by the examples of Moses and David that
songs of praise were used upon different occasions. As (1) _Against
enemies_. These may be called prayers for protection. Such is Psalm 68,
which the man of God sang when he was advancing against his enemies: “Let
God arise, let his enemies be scattered.” Some think that Psalm 91 was
composed by David in the time of that great pestilence, which, in the
space of three days, swept away 70,000 men. 2 Sam. 24:15. And I doubt not
that many a man has been protected in national calamities by a proper use
of this Psalm. (2) _In time of victory over enemies._ These we may call
Psalms of victory. Thus David, when he had gained six victories, composed
the 18th Psalm, as may be gathered from 2 Sam. 22: 1. So Jehoshaphat
marched against the Moabites with singers going before him, who were to
bless and praise the Lord with a loud voice; and he conquered. 2 Chron.
20:21, etc. (3) _In great calamities._ Thus we read (1 Sam. 21:13) that
David, when he changed his behavior before Achish, composed the 34th
Psalm, as appears by the title. So he sang Psalm 3, when he fled from
Absalom. So when the apostles, in great difficulties, prayed in the words
of the 2d Psalm, “the place was shaken where they were assembled
together.” Acts 4:31. And these are Psalms of mourning or lamentation. (4)
There are also eucharistical Psalms. So David sung the 105th Psalm before
the ark of the covenant. 1 Chron. 17:16. (5) There are complaining Psalms,
as the 102d appears to be by the inscription; also some against
calumniators, as the 4th, 7th, 52d; also against diseases, as the 30th.
13. Thus much concerning the efficacy and admirable benefits of divine
hymns and thanksgivings. Whence it appears that it is the duty of a
Christian to praise God as well as to pray to him every day. For (1), it
being the constant employment of the holy angels to bless and praise God,
when the Church on earth does the same, there arises thence a divine and
heavenly communion betwixt the Church on earth and the Church in heaven;
fulfilling, in some measure, that petition of the Lord’s prayer, “Thy will
be done in earth, as it is in heaven.” Matt. 6:10. Come, then, ye devout
souls, and when ye retire into your closets to pour out your souls before
God in secret, remember also to praise him with a Psalm of thanksgiving.
(2) Moreover, it would be quite proper, and becoming a Christian, to
accustom children, from their infancy, to sing psalms and praises unto
God, according to the Psalmist, “Out of the mouth of babes and sucklings
hast thou ordained strength, because of thine enemies” (Ps. 8:2): the
advantage of which, is expressed in the following words—“that thou
mightest still the enemy and the avenger.” (3) We are encouraged to this
duty by God’s gracious acceptance of it, and delight in it; upon which
account the Psalmist calls upon him, saying, “Thou art holy, O thou that
inhabitest the praises of Israel.” Ps. 22:3. (4) Experience itself teaches
us that by divine hymns we kindle flames of devotion in our souls, and
receive rich returns of spiritual joy, lively comfort, solid peace, and
rest in God.
Chapter XLII.
The Reasons For Which We Ought Daily To Offer Praises To God.
_Praise ye the Lord, O give thanks unto the Lord; for he is good:
for his mercy endureth forever._ PS. 106:1; 107:1; 118:1.
Thus saith the devout David, “Seven times a day do I praise thee, because
of thy righteous judgments” (Ps. 119:164); that is, many times in a day do
I sing praises in honor of thy holy name. By this he teaches us, that a
man cannot spend his time better than by retiring at least once a day into
his closet, and praising God in secret. Yea, though his hands be employed
in labor and business, yet may he, in the quiet stillness of his heart,
offer up his praises unto God wheresoever he is. For the prayer of a true
Christian is not confined to any certain time or place, since he worships
“in spirit and in truth” (John 4:23); and the Spirit is not circumscribed
by any limits of time or place. To which also relates the admonition of
St. Paul, when he commands us “to sing with grace in our hearts to the
Lord” (Col. 3:16); that being, indeed, the fittest place wherein God may
be praised.
2. But as we are by nature dull and inactive in the discharge of this
duty, therefore God has given us, in his Word, certain helps to quicken
us.
3. The first of these is _his own command_. He made us, his servants and
creatures, for his own glory, as we ourselves appoint servants to manage
business for us. He, therefore, who does not daily praise God, was created
by him in vain, and cannot be his servant. Hence we are commanded, over
and over again, in Holy Scripture, above all things, to praise God. Thus,
“Praise ye the Lord. Praise him, O ye servants of the Lord.” Ps. 113:1. “O
give thanks unto the Lord.” Ps. 118:1. “Thou shalt glorify me.” Ps. 50:15.
This is an argument to us, that the chief part of our religious worship,
our chief service in this world, and our happiness in the next, consist in
the exercise of praise and thanksgiving; upon which account we ought to
esteem it our greatest happiness and most honorable employment. So the
holy Psalmist says, “My soul shall be satisfied as with marrow and
fatness; and my mouth shall praise thee with joyful lips.” Ps. 63:4. And
again, “Delight thyself in the Lord, and he shall give thee the desires of
thine heart.” Ps. 37:4. O how truly happy, then, and blessed is he who is
come to such perfection of divine worship as to delight in the Lord, and
to be continually offering praises and thanks! “He shall be satisfied with
the goodness of thy house, even of thy holy temple.” Ps. 65:5. If we think
it an honorable thing to be employed in the service of any earthly prince,
how much more ought a man to rejoice when he considers that he may be
admitted to the service of the Lord of lords, and King of kings, being, in
his own nature, no better than dust and ashes, and a poor sinner! This
single consideration ought to be of sufficient weight to encourage him to
praise God daily.
4. Secondly, _the advantages that a man derives from this exercise_, is
another argument. For since God has no need of our praises, and is neither
the better nor the worse for our obedience or neglect; and since the most
acceptable praise which we can offer him is, at best, but the fruit of
“unclean lips” (Isa. 6:5), as the prophet Isaiah speaks, it follows that
the advantage redounds only to ourselves, as being the means of drawing
down upon us the favor and blessings of heaven: a thankful heart being the
proper receptacle of divine grace. This, in short, is that which brings
God down into our souls, and makes us truly the living temples of the Holy
Ghost; and where God is, _there_ is the fulness of divine blessing.
Moreover, by the daily exercise of thanksgiving, we keep up communion with
the blessed choirs of triumphant saints and angels in heaven. They are
incessantly singing the praises of God above; whilst we below, by the same
exercise, are conquering, by degrees, the enemies of our salvation (Ps.
18:29), till at length, by a constant practice of this divine duty, we are
filled with an immovable assurance that we are united to God, and that we
shall be for ever happy with him in heaven, according to the promise of
our blessed Lord, “Where I am, there shall also my servant be.” John
12:26. And now, would to God that wretched man would so lay these
considerations to heart, and so sincerely endeavor to practise them, that
every soul might become, in truth, a house of prayer!
5. Thirdly, we are encouraged to the daily practice of thanksgiving, from
the consideration of _the compassion, the lovingkindness, and everlasting
goodness of God_. This is an argument continually inculcated in the Book
of Psalms, to teach us that the chief and fundamental reason why we ought
continually to bless and praise God, is, because he is good and gracious,
and “his mercy endureth for ever.” No heart of man can conceive, nor
tongue express, the height and depth of that love which disposes the great
and mighty God to show himself thus loving and merciful to wretched
mankind, who are dust and ashes, laden with iniquities, and ungrateful to
God; and that he not only continues his wonted mercies to them,
notwithstanding their repeated provocations; but is also perpetually
dispensing fresh showers of blessings upon the whole rebellious race. And
this is what every man must needs experience in himself. Look into thine
own soul, whosoever thou art; what canst thou find there but misery and
sin? Yet God continues merciful and long-suffering, is slow to anger, and
not willing to punish thee as thy sins have deserved. This is a degree of
mercy which, as thy own heart must confess, no man living does or can
exercise towards his brethren. We cannot so long forbear to punish those
that have offended us; and when we punish, mercy seldom pleads for the
criminal, till we are satiated with vengeance; whereas the rod of God is
often lifted up, but his mercy averts the impending stroke, and rescues
the sinner from punishment. So that every man must confess that the
punishments of heaven are not only less than we deserve, but are always
qualified with a double portion of mercy. Whence it follows, that God is
essentially and truly LOVE, which every man daily experiences in himself.
6. Read the Holy Scriptures and see how tenderly, yea, how affectionately
God vouchsafes to deal with mankind, so that no father or mother upon
earth can be more indulgent to their darling child. Thus, “Is Ephraim my
dear son? is he a pleasant child? For since I spake against him, I do
earnestly remember him still; therefore, my bowels are troubled for him; I
will surely have mercy upon him, saith the Lord.” Jer. 31:20.
7. God not only bestows his favors plentifully both on our souls and
bodies, but also does it with so much tenderness and good will, that, as
he himself says, “He rejoices over us to do us good” (Jer. 32:41); as if
he were glad to find men willing to be happy in the blessed manifestations
of his love; which is, indeed, the truest demonstration that it is
sincere. Were not God thus merciful, our very being would soon be at an
end, which nothing but his infinite mercy can sustain; yea, “His
lovingkindness is better than life itself” (Ps. 63:3), which “compasseth
us about” (Ps. 32:10), as tender mothers embrace their helpless infants.
8. The same goodness of God discovers itself in all his creatures; in
which, as in a glass, we may contemplate the wonderful riches of divine
mercy: “The earth is full of the riches of God.” Ps. 104:24. For whose
sake was all that is good, both in heaven and earth, created? Not for Him
certainly, who is Himself all-sufficient, and stands not in need of any
creature. The sun, moon, and stars serve not to enlighten him; the fire,
the air, the earth, and water do him no service, but us. And when he
“fills our hearts with food and gladness” (Acts 14:17), it is his goodness
that we taste, it is his bounty that feeds and nourishes us. He it is that
gives us healthy and sound bodies, which are more valuable to us than an
empire. If it should please God to turn the water into blood, as he did in
Egypt (Exod. 7:20), we could not, with all our boasted treasure, purchase
one single drop to relieve our greatest necessities. Or should he, as he
did once (Exod. 10:22), cover the earth with thick darkness, no prince
upon earth could, with all his riches, purchase one single gleam of light.
Or what would all the world signify to him that should but for one moment
be deprived of the benefit of the air? All these are very great blessings
of God, but because they are common, few are so sensible of them as to be
thankful for them. Reflect, moreover, on the mercies of redemption and
sanctification, in which the goodness and grace of God so transcendently
appear, that eternity itself would be too short to praise and magnify
these blessings as we ought. To redeem a lost world is much more glorious
than to create it at first; and to regenerate a man by a spiritual new
birth, more wondrous than at first to produce him by a natural birth.
Lastly, whosoever will carefully consider the works and providence of God,
may read the plain characters of his mercy and love in every part of the
creation.
9. Dull, ungrateful creatures that we are, how apt are we to forget our
benefactor, and despise the hand that blesses us! God is thus led in mere
mercy to use the rod of discipline, and to take away our worldly comforts
from us, in order thereby to reduce us to a sober sense of ourselves, and
of our dependence on him, to whom all our thanks are due. Thus God speaks
by the prophet Hosea, “She did not know that I gave her corn, and wine,
and oil, and multiplied her silver and her gold: therefore will I return,
and take them from her.” Hosea 2:8. So that the _cross_ is, as it were,
the light by which we see and discover the true value of divine blessings,
and who it is that bestows them. For ingratitude is the greatest degree of
blindness, and the highest affront against God. And since the whole world
is full of the glory of God, much more ought the heart of man to be full
of it.
10. Indeed the excellency of the divine love discovers itself chiefly in
this, that he bestows his favors even upon rebels and enemies. “For he
maketh his sun to rise, and sendeth his rain on the just and on the
unjust.” Matt. 5:45.
11. The goodness and mercy of God herein appear still more illustrious,
that though we continue ungrateful, and our hearts “cast forth wickedness
as a fountain casteth forth her waters” (Jer. 6:7), yet he still strives
to conquer our ingratitude by his goodness, and does not take his mercy
from us; as the Psalmist says, “His mercy endureth forever.” Ps. 136:1. So
that as the heart of man is, as it were, an abyss of iniquity (Jer. 17:9),
so God is an abyss of mercy, an ever-flowing fountain of goodness, so much
superior in kind, as well as in degree, to that of any created being, that
he doeth nothing but good, and receives nothing in return but evil; which
the uncreated and infinite Good alone could do or suffer. And when,
provoked by our wickedness, he seems sometimes to lay aside his mercy, and
“in anger to shut up his tender mercies” (Ps. 77:10), yet even that is
nothing but paternal resentment, not tending to destruction, but so
tempered with compassion, that mercy triumphs over judgment. So, “If his
children forsake my law, I will visit their transgressions with the rod:
nevertheless my lovingkindness will I not utterly take from him.” Ps.
89:30-33. And, “In wrath remember mercy.” Hab. 3:2. So, too, we read, “He
doth not afflict willingly the children of men.” Lam. 3:33. For punishment
is, as it were, contrary to his nature and essential goodness. For though
the Scriptures often speak of _God’s being angry_, yet such expressions
are used, after the manner of men, only in compliance with the weakness of
human capacities. Yea, God is never angry with his faithful servants; but
only with wicked and obstinate sinners; and when he corrects the former in
mercy, he punishes the latter in his wrath; for “the wrath of God abideth
on them.” John 3:36. Hence David prays, “O Lord, rebuke me not in thine
anger.” Ps. 6:1. As if he had said, “Lord, chasten me with mercy, as a
tender father corrects his beloved child.” Wherefore, it is as impossible
that the mercy and goodness of God should fail or cease towards mankind
(though he sometimes afflicts us), as that the sun should actually be
extinguished by a cloud, or the vast ocean be absorbed by a sponge. “For
his mercy endureth forever.” Ps. 136:1. And this is the reason of God’s
reconciliation and forgiveness, not once or twice, but as often as the
sinner begins to repent and sue for mercy. This mercy does not last for a
few hours, or a few days only, but forever; so that the entire nature and
essence of God, infinite as it is, is nothing else but LOVE. No sooner
does the sinner sincerely pray for pardon, but the merciful God freely
bestows it, yea, he is more willing and ready to pardon, than we to ask
it.
12. Now if God pours his blessings upon us so plentifully in this life,
that we taste and enjoy them by all our senses; how much more fully shall
we be convinced, in the other world, by most blessed experience, that his
mercy endureth forever? If we receive so many mercies from him now in this
vale of sin and misery, as that “in him we live, and move, and have our
being” (Acts 17:28), how much more glorious will his mercy appear
hereafter, when we shall be cleansed from all sin, and rendered capable of
the purest enjoyments?
13. Fourthly, the praises of God have been the special employment of all
holy men. Most of the prophets of the Old Testament composed holy hymns,
to the praise and honor of God. Thus did Moses (Exod. 15; Deut. 32),
Hannah (1 Sam. 2), Jehoshaphat (2 Chron. 20), Hezekiah (Isa. 38), and
Jeremiah (Lam. 3). David was, however, the most eminent, who is so fervent
in the praise of God, as to say, that “His praise shall continually be in
his mouth.” Ps. 34:1. In the New Testament, the Virgin Mary (Luke
1:46-55), and Zacharias (Luke 1:68-79); also St. Paul and St. Peter, in
many places of their Epistles. These examples sufficiently show that they
believed acts of thanksgiving and praise to be the most noble services
which we can possibly perform in this valley of misery. And, therefore, if
we are desirous to be partakers with the saints in glory, it is necessary
that we should imitate their examples in praising and magnifying God.
14. Fifthly, all creatures invite us to praise God. Thus David speaks to
them all, “Bless the Lord, all his works, in all places of his dominion.”
Ps. 103:22. And, indeed, every creature, in its way, gives glory to its
Creator; for he has stamped such illustrious characters of his glory and
goodness on them all, that they cannot conceal them. “The heavens declare
the glory of God; and the firmament sheweth his handywork.” Ps. 19:1. And
Job says, “Where wast thou, when the morning stars sang together?” Chap.
38:4, 7. For even the sun, the moon, and all the host of heaven, when they
give their light, bear witness at the same time to the majesty and
goodness of Him that made them. The earth praises God when it is fruitful
and flourishing. The herbs and flowers, by their fragrance, beauty, and
variety of colors, show forth the might and wisdom of their Maker. The
birds with their songs; the trees with their fruits; the sea with its
inhabitants (Ps. 104:25); in short, all the creatures in their several
places, praise the God that made them, whilst they fulfil his will, and
answer the end for which they were created. Ps. 148:1, etc. And not only
so, but they call upon mankind, by the virtues and powers which God has
implanted in them, as witnesses of his wisdom and goodness, to praise and
glorify God. Whatever way we turn our eyes, we see so many marks of divine
goodness, that one would think that nature was nothing but one great
history of the glory of its Maker. But forasmuch as God has been more
gracious and bountiful unto man than to any other of his creatures,
mankind are certainly obliged to furnish larger and more frequent returns
of gratitude than they.
15. Sixthly, we must know, that when we have done all that we can to set
forth the greatness and majesty of God, the best and most devout of men
must fall short of the dignity of a subject, which no tongue, either of
men or angels, can worthily express. For “Who can utter the mighty acts of
the Lord? who can show forth all his praise?” Ps. 106:2. The most exalted
praises of holy men are more properly acts of admiration and wonder, than
attempts to express to the full the infinite love and majesty of God. They
have the will, but not the ability, to praise God in adequate terms. Thus
holy David in many Psalms stirs up his soul, and all the powers thereof,
to praise his God with thanksgiving. So Moses, “The Lord is my strength
and song, and he is become my salvation. He is my God, and I will prepare
him a habitation; my father’s God, and I will exalt him.” Exod. 15:2.
Observe, he calls God _his strength_; and were not that strength with us,
in us, and above us, we should quickly be turned into dust, and vanish
like a shadow. Therefore it is said: “Every man at his best state is
altogether vanity.” Ps. 39:5. Moses also calls God _his salvation_; for he
is our righteousness against sin; our strength against infirmities; our
refuge in persecution; our joy in sadness; and lastly our life in death.
16. And now, what is there in heaven or in earth that may be compared unto
our God, with whom is such abundant salvation; who, by his power, sustains
the heaven and the earth, and all that is therein (Isa. 40:12); who is so
holy that all the angels adore him (Isa. 6:3), so “fearful in praises”
(Exod. 15:11) that the heaven, the earth, and all that is under the earth,
bow and tremble? He is so praiseworthy that all his works ought to be had
in honor, and every creature ought to praise his Maker: so wise, so
powerful, as to create all things out of nothing; to bring light out of
darkness; righteousness out of sin; and life out of death. Should we now
pass to the great work of our redemption, who can express it? He suffers
his only Son to become man, that we might become the children of God. He
suffers all pain as man, that we might enjoy everlasting felicity; he took
upon him the form of a servant, that we might be partakers of his heavenly
kingdom; lastly, he underwent death for us, that we, through him, might
have life eternal. Such works, such love, who can worthily celebrate?
Where is he that can explain how the infinite God, “whom the heaven of
heavens cannot contain” (1 Kings 8:27), can yet dwell in us, and we in
him? Or how he made our immortal souls, and will receive them to himself
after their separation from the body? Or how he shall raise our dead
bodies from the dust of the earth unto eternal life? It is, indeed,
wonderful and strange, that that which is “mortal should put on
immortality.” 1 Cor. 15:53. Wherefore, praise the Lord, O my soul.
17. If any man, then, desires to answer the end of his creation, and not
to be thought the only ingrate among all the works of God; if he desires
to walk worthy of his Christian calling, and after death to be partaker
with the saints of light and everlasting glory, let his soul praise the
Lord, and let him beseech God that He would never suffer his soul to be
unmindful or negligent of this duty. And those things which we cannot
sufficiently praise in this world shall be worthily celebrated in the
next, when “that which is in part shall be done away. For now we see
through a glass darkly, but then face to face.” 1 Cor. 13:10, 12. Which
may God grant, for Jesus Christ’s sake.
Chapter XLIII.
To Praise God Is The Highest And Most Honorable Employment Of Men.
_It is a good thing to give thanks unto the Lord—upon an
instrument of ten strings, and upon the psaltery; upon the harp
with a solemn sound. For thou, Lord, hast made me glad through thy
work; I will triumph in the works of thy hands. O Lord, how great
are thy works! and thy thoughts are very deep. A brutish man
knoweth not; neither doth a fool understand this._ PS. 92:1-6.
There are six Psalms which have been distinguished by the name of Golden
Songs, namely, 16, 56, 57, 58, 59, 60, to show us that the praise of God
and prayer are the spiritual and heavenly treasure of a believing heart.
And that this is the greatest honor man is capable of, appears hence. (1.)
That a cheerful confidence in God is that which procures the soul the
greatest liberty of access to him. Hence it is said, “Honor and majesty
are before him; strength and beauty are in his sanctuary.” Ps. 96:6. And
that this freedom of access is the highest honor of man, the very angels
themselves confess, who glory in that exalted privilege. “I am Gabriel,
that stand in the presence of God.” Luke 1:19.
2. The giving praise to God is a great honor and treasure of man, because
(2) thereby we become like the angels in heaven. Therefore our blessed
Saviour, pointing out the future glory of men, says, “They shall be as the
angels of God.” Matt. 22:30; Luke 20:36. This, though it is ultimately to
be understood of the purity and other perfections of their glorified
bodies in another life; in which respect we shall not only be like the
angels, but also be conformed to the glorified body of our Lord Jesus
Christ (according to Phil. 3:21, and 1 John 3:2, “It doth not yet appear
what we shall be; but we know that when he shall appear, we shall be like
him; for we shall see him as he is”)—yet even as no man can be like him in
the other world, that has not been conformed to him in this; that is to
say, that has not believed in him, imitated his holy life, followed him in
his meekness and humility, and, in a word, perfectly clothed himself with
the image of the patient, humble, afflicted and crucified Jesus, that he
may be like him in his glorious, exalted, and perfect state in the other
world; so also shall no man be like the angels in heaven, that has not
endeavored to conform himself to their examples on earth. There is then no
instance in which we can better imitate them here, than by offering up
devout and incessant prayers and praises to God; for this is the
employment of the holy angels. Isa. 6:3; Ps. 103:20. Whosoever then does
this, imitates those blessed spirits, and maintains fellowship with them.
Hence it follows, that to be continually celebrating the praises of God is
the noblest and most honorable employment that man is capable of. And this
may be done at any time, and in any place by a devout soul, praising from
the ground of the heart. It is thence that the true praises of God
proceed, according to that expression, “singing with grace in your hearts
unto the Lord.” Col. 3:16.