not a few cold heartless words then is Faith solemnly acted 2. Love is acted and increased in this Duty while we desire of God all things in order to God and shew forth our hearty groans after every thing that will bring us nearer to himself praying first for Gods Love then the Grace of the Redeemer and all other subordinate blessings and helps as they relate thereunto Yea this very opening our hearts to God is a solace to us and the fruit and act of our Delight in him The groans of the Spirit are the immediate issues of Love and come from an heart strongly bent to God and Heavenly things As Faith directeth us to God as the first Cause so Love to the chief end the Glory of God and regulateth all our choices and desires by it The Fruit of Prayer increaseth Love Psalm 116.1 2. I love the Lord because he hath heard my voice and my supplications Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. Hope is acted and increased by it Because in Prayer this Grace is predominant the certain and earnest expectation of the promised Glory Our thoughts of Heaven at other times are cold and heartless here we enter into the Holiest we beg Heaven and all things in order to Heaven because we expect it from the Mercy of God in Jesus Christ. There is desirous expectation in hopes and Prayer is but the expression of our Desires and a certain expectation in hope so in Prayer we plead Promises and shew the grounds of our trust why we look and wait for it that God will preserve us and bear our Expences to Heaven 2. The three Duties pressed in this place are much promoted by frequent Prayer Rejoyce evermore pray without ceasing in every thing give thanks 1. Rejoyce evermore We cherish our rejoycing or Peace and tranquillity of mind in all Conditions by frequent praying This vent and utterance easeth us of our burden if any thing troubleth us we go to God whâ—â—s able and willing to help us Iob 16.20 My friends scorn me but mine eye poureth out tears unto God It is our Comfort that there is a Throne of Grace before which to bring our complaint So Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Be careful for nothing is parallel to rejoyce evermore what help have we to pray let your requests be made known unto God and the Effects of Prayer is the peace of God When the Air is imprisoned in the Bowels and Caverns of the Earth there are shakings and terrible Convulsions till it gets a vent so is the Soul tossed and turmoiled with many tormenting thoughts till we open our hearts to God Hannah when she had prayed went her way and did eat and her countenance was no more sad 1 Sam. 1.18 Now should we not be frequent in this Duty which will keep up our Delight in God and our tranquillity of mind in all Conditions on the Confidence of his All-sufficiency 2. Pray without ceasing The Duty is promoted by the Duty pray without ceasing and you will pray without ceasing The way to be fervent is to be frequent A Key that is seldom turned rusts in the Lock Wells are the sweeter for the draining We lose the habit of Prayer and fitness for Prayer when we are seldom with God and there is such an intermission between Duties The more we walk the fitter we shall be to walk and the more we pray the fitter we shall be to pray They find so much sweetness in it that experiment it by practice that they cannot be without it It is the Strangers to Prayer that need to be perswaded When we intermit this necessary work we loose our fitness He that hath often prayed will pray Psalm 116.2 Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. For the last Duty in every thing give thanks They that pray often see all things come from God and they return all to God again they take it out of his hands and use it for his Glory Usually what we win by Prayer we ware with Thanksgiving Others do not and cannot observe Providence as much as they do that pray often and upon all occasions they look to God Besides Prayer sweetneth the Mercy For this child I prayed and the Lord hath given me my petition which I asked of him Therefore have I lent him to the Lord as long as he liveth he shalâ— be lent to the Lord 1 Sam. 1.27 28. 3. It is useful to preserve in us a Sense of our Duty to God as it obligeth us to be more cautious and watchful Who should be so careful of their Conversations as they that come often into Gods presence They had need to be careful on a double account 1. That they may be in a readiness alwayes to pray Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance 1 Pet. 4.7 Be sober and watch unto prayer If we would be often with God in Prayer we must watch against any thing that would hinder our Communion and intercourse with God that we may look God in the face with Comfort As those that are alwaies to appear in the presence of earthly Princes must be more decently clad than other Men. How shall we pray at Night when we have been offending God all the Day 2. The very praying often inferreth an Obligation of greater strictness that we may be such out of Duty as we profess to be in Duty 1 Pet. 1.17 And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity What confess Sin and yet commit it What pray so zealously and live so vainly Confute and contradict your Prayers by your Lives Ask Grace so earnestly of God and cast it away so carelesly in your Conversations Leave off one or the other for Hypocrisie is a double provoking thing more than open prophaneness VSE 1. Is to reprove those that never call upon God or very rarely either in their Families or Closets or both This cometh to pass 1. Sometimes through a defect of their Faith they do not believe Gods Being and Providence and the Promises of his Holy Covenant as made with us They do not believe his Being Psalm 14.1 The fool hath said in his heart there is no God And verse 4. They call not upon the Lord. The practical Atheist doth not pray Iob 15.4 Thou castest off fear and restrainest prayer before God As the awe and reverence of God abateth in them they cast
off Prayer especially in secret Gods Children may be streightned in Prayer but they do not restrain Prayer Conscience is clamorous Prayer would fain break out but they smother these checks and sentiments of Religion till they wholly quit a course of praying Sometimes they deny Providence Psalm 73.11 They say how doth God know and is there any knowledge in the most high And verse 13. I have cleansed my heart in vain and washed my hands in innocency Mal. 3.14 Ye have said 't is in vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts Or else they do not soundly believe the Covenant of God as made with them in Christ Rom. 10.14 How shall they call upon him in whom they have not believed We cannot address our selves to God in Christ if we are not rooted in the Faith of the Gospel 2. Sometimes through a defect of their Love to God They have no delight in him and therefore call not upon his Name Iob 27.10 Will he delight himself in the Almighty Will he alwaies call upon God They may sometimes cry to him to be free from trouble but they do not alwaies call upon him nor keep up a constant use of Prayer They are weary of God Isa. 43.22 Thou hast not called upon me O Iacob Thou hast been weary of me O Israel They that left their first love left their first works Rev. 2.3 4. Or else they are glutted with Worldly Happiness and so God is neglected Ier. 2.31 We are Lords we will come no more unto thee They are well and at ease or else they are besotted with carnal pleasures that they have no heart to come to God Luke 21.34 Take heed to your selves least at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life The Heart is withdrawn from God and stolne away by carnal vanities 3. From a defect in their Hope they despair either of assistance or acceptance 1. Of Assistance Having such a wandring lean and barren Understanding and dead Affections they think they shall be never able to pray And though God hath promised a Spirit of Grace and Supplication and is ready to give it to those that do not give way to these evils but strive against them and the Holy Ghost is appointed to teach them to pray yet they give way to this dulness and deadness out of an indulgence to the ease of the flesh and sloathfulness and despair of Gods help Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee There is the lazy despair as well as the raging despair when Men will not stir up themselves and overcome the seeming difficulties which at first a course of Prayer meeteth with 2. Of Acceptance They have lost their peace by some grievous wounding Sin and then have not the heart to go to God As David kept silence and hung off Psalm 32.3 till he recovered his peace So others have offended God and represent him to themselves as an angry Judge rather than a gracious Father and so run away from him as guilty Adam did to the bushes Gen. 3.8 rather than come to him In part this may be in Gods Children when they have grieved the Spirit but mostly it is in the wicked who go on impenitently in some grievous and heinous sin and so can have no heart to go on in a course of lively Prayer The Presence of God is terrible to a Sinner because of the Conscience of their own sinful Courses they expect nothing but Wrath and Vengeance from God and they will not take Gods way to reconcile themselves and make their peace with him but only put off the thoughts of that they cannot put away and neglect God rather than seek to appease him VSE II. It informeth us of a necessary Truth if we must pray evermore then there must be an endeavour to keep up our hearts still in a praying temper or in a disposition to go to God upon all occasions that when God offereth these occasions there may not want a suitable frame of heart The Disposition and Temper of Heart fit for Prayer must never be lost Sathan is a great Enemy to this Commerce with God and our Hearts soon grow unfit for it It is a difficult thing to keep up this praying frame yet this must be a Christians constant work and care The whole Spiritual Life is but a watching unto Prayer Now this praying frame lyeth in three things 1. A broken-hearted sense of our Spiritual wants We have a quick and tender feeling of Bodily wants for these are evident to Natural Sense and we love the Body more than the Soul and are tender of our Bodily Interests but we should be alike affected with Soul necessities or else there will be no life in our Prayers God filleth the hungry with good things and the rich he hath sent empty away Luke 1.53 The poor in Spirit do most mourn before the Lord and hunger and thirst after Righteousness Matth. 5.3 4 5 6. Blessed are the poor in spirit for theirs is the kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meek for they shall inherit the earth Blessed are they that hunger and thirst after righteousness for they shall be filled Now that which hindreth this brokenness of Heart is carnal pleasures which bring on a brawn and sensless deadness upon the Soul Therefore the Apostle saith 1 Pet. 4.7 Be sober and watch unto Prayer Now Sobriety is a sparing use of Sensual and Worldly Delights or a Moderation in all Earthly Things This you must labour after if you would keep up your correspondency with God by Prayer in a lively manner 2. A strong and earnest bent of Heart towards God and Heaven and so towards Spiritual and Heavenly things Isa. 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early The Soul that is set to seek the Lord is most fit for this Duty But unless the Heart be thus set towards God and Heavenly things Prayer will be as a customary talk we shall ask for fashions sake pray from our Memories rather than our Conscience and from our Conscience rather than Heart and Affections or from Affections actually excited and stirred rather than from an Heart renewed or that habitual bent and tendency towards God which is at the bottom of Prayer The Heart sensibly stirred in our Duty may do well for the time but it is soon lost and controlled and mastered by contrary affections That which doth habitually dispose and incline you to pray alwayes is the fixed bent of Heart towards God and Heaven There are three Agents in Prayer as in every Holy Duty the Humane Spirit the New Nature and the Spirit of God The Humane Spirit or my Natural Faculties that by
to deny worldly Lusts 49 Motives to deny worldly Lusts 53 56 Lie What Lying is 841 When we may be said to give God the Lie 205 M MEans of Grace to be used 1079 They prosper best in Grace that most diligently use the Means 1080 Meat and Drink Sobriety in Meats and Drinks why necessary to be spoken to 73 Who are most especially to be sober in the use of Meat and Drink ib. When we sin in the use of Meat and Drink ib. Whether is worse Excess in Meat or in Drink 72 Mediator The Necessity of a Mediator 960 The Fitness of Christ for this Office Ibid. Christ's Work as Mediator 961 The Comfort and Duty resulting from Christ's being a Mediator 962 Who are interested in this Comfort and concerned in these Duties 964 Meditation what it is 607 The difference between Meditation Consideration and Contemplation 625 How Meditation differs from Study 606 630 The Kinds of Meditation 605 The Rank and Place Meditation hath among other Duties 608 The Place of Meditation 602 The Time of Meditation 6â—3 629 Some special Seasons of Meditation 629 632 What Time is to be spent in Meditation 630 Whether the Time should be set and constant ib. Are all bound to meditate ib. The Necessity of Meditation 607 Objections against the Necessity of it answered 608 The Objects of Meditation 636 637 Objects of Meditation preparative to the Sacrament 622 Directions for the choice of Objects of Meditation 631 Whether we should bind our selves to one Subject in Meditation 624 The manner of working on the Object in Meditation 633 Rules for Meditation 612 How should we do because of Variety of Matter in Meditation 624 Whether we are to prescribe to our selves a Method in Meditation 631 What Method we are to use in Meditation 633 Whether the Soul in Meditation is to be fixed in a steady View and Contemplation of God in Quietness and Silence without Variety of Discourse 625 Vid. Raptures Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wandring Thoughts in Meditation 620 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le ts and Hindrances of Meditation with Helps against them 616 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ and why 147 Mercies Men are apt to forget God's Mercies 806 God's Mercies to be remembred and why 807 Vid. Remembred Merit Popish Merit confuted 297 Miserable In what Sense Christians are of all Men most miserable if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity inforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses what his Sin was at the Waters of Strife 268 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery Why we should look into the Mystery of Redemption Vid. Redemption N NUllifidians condemned 727 O OATH Why God gives his Oath above his Word 196 The Advantage we have by God's Oath 203 Obedience how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances God's Ordinances to be valued more than worldly things and the Reasons of it 880 Why God's People value and esteem the Ordinances 8â—â— Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover Vid. Lamb Paschal Patience The several Kinds of Christian Patience 1129 Peace The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained or how we come to be interested in it 691 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is thâ— God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People what it signifies 174 God owns his Peculiar People and how 177 God values his Peculiar People and how 175 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect In what Sense Christ is made perfect 1185 Perfection What Perfection is required of us 687 Please How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures The Baseness and Danger of Pleasures 71 Which is worse not to bridle Anger or not to restrain Pleasures 65 Whether is harder to endure Grief or to renounce Pleasure 65 Whether Immoderateness in the use of Pleasures or worldly Cares be worst 72 Directions to wean the Soul from Pleasures 618 Poor Three Sorts of Poor the Devil 's Poor the World 's Poor and Christ's Poor 336 Vid. Charity They that give to the Poor have Treasure in Heaven 340 Power of Christ opened 464 Power of God Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation Providence Power of God in bringing into and preserving in a State of Grace 409 Those that have a Sense of their Impotency should reflect on the Power of God 410 A steady Perswasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man what it is 537 541 How Christ destroys the Power of Satan 537 541 Vid. Devil Victory Practice The Pleasure of Practice greater than of Contemplation 1041 Praise Blessing and Thanksgiving how they differ 697 Rendring Praise Vid. Render Prayer what it is 772 Every thing that looks like Prayer is not Prayer 823 The Kinds of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame what it is 780 God's Delay of answering Prayer is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ Father forgive them
new Convert Acts 16.34 That he rejoyced believing in God with all his house he was but even recovered out of the Suburbs of Hell ready to kill himself just before verse 27. so that a Man would think he should easier fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to find joy so soon in such an heart yet he rejoyced though he was still in danger of his Life for treating those as Guests whom he should have kept as Prisoners So 2 Cor. 8.2 We read of the abundance of their joy and deep poverty because they were acquainted with the Gospel So Zacheus received Christ joyfully because Salvation was come to his House Luke 19.6 He made haste and came down and received him joyfully And the Man that found the true Treasure for joy thereof goeth and selleth all that he hath Matth. 13.44 He parted with all His Satisfactions Comforts and Contentments This is so sure a Truth that where-ever the Gospel or Christ is received in any degree and proportion though not to a converting degree there is some joy In Converts I have showed you and you may cast in that Text by way of over-plus Acts 2.41 Then they that gladly received the word were baptized and the same day there were added to the church about three thousand souls It is a degree not amounting to Conversion Luke 8.13 The stony ground received the word with joy Herod had some kind of joy in hearing Iohn the Baptist Mark 6.20 He did many things and heard him gladly And his other Hearers rejoyced in his light for a season Iohn 5.35 These had a joy but not in such a predominant degree as to be able to controul their Affections to other things and so this joy could not maintain it self or keep it self alive Therefore it is said That we are his house if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 The first offers of Pardon and Life by Christ do stir up this joy in us as the Gospel sheweth us a way how to come out of the greatest Miseries and get an interest in the greatest Happiness The possible hope of Relief and Deliverance cannot but affect us if we be serious 2. As to our Progress in the Duties and hopes of the Gospel it is still carried on with joy Therefore Believers are described by it as their vital act Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh What is the constant work of a Christian but a rejoycing in Christ Jesus or a thanâ—ful sense of our Redeemers Mercy And therefore the whole Life of a Christian is represented by keeping a Feast 1 Cor. 5.7 8. Christ our passover is sacrificed for us therefore let us keep the feast Seven dayes the Iews kept their feast of unleavened Bread which figureth the whole time of our pilgrimage till we enter into the Everlasting Sabbath Every day is a Holy-day and a Feast-day with a Christian now Christ his Passeover is sacrificed for him partly through a sense of Gods Love partly through the Testimony of a good Conscience and partly through the hopes of Glory He is alwaies rejoycing in God if he be in a right frame and liveth up to his Gospel-Priviledges Let me chiefly instance in two Duties of Prayer and Praise or Thanksgiving which take up a great part of our Commerce with God And especially because they are connected with the Duty we are upon for we must rejoyce evermore praying without ceasing and in every thing give thanks The Duties that follow serve to act and cherish this joy 1. Rejoyce evermore so as to pray without ceasing They that delight in God will be often with him and can come chearfully and unbosom themselves to him as a Man would to his Friend They are not drag'd into his presence as into the presence of a Judge but they come freely to him as Children to their Father They that love God as their portion and happiness will much converse with him they are out of their Element but when they are praying to God or speaking of God or thinking of God therefore they are still with him But this is denyed of the Hypocrite Iob 27.10 Will he delight himself in the almighty Will he alwayes call upon God They may sometimes cry to him not because they love him and his service but because they love their own ease and to be free from trouble their streights may force a little Service from them Well then without delight we cannot keep a continual course of Communion with God in Prayer 2. For Praise or giving of Thanks in every thing give thanks that is both the fruit of our delight in God and a means to quicken it One that delights in God will have cause enough to give thanks whether the Creature come or goe what-ever is taken from him his joy is not taken from him He can bless God for his Mercies in Christ when retrenched and cut short in the World though he hath lost some Comforts yet others are yet remaining Shall one Cross imbitter all our Comforts As one string broken puts the whole Instrument out of Tune They can bless God for taking as well as giving Iob 1.21 The Lord gave and the Lord hath taken away blessed be the name of the â—ord If the Lord gave all why may he not take away a part A thankful heart can praise God for God himself for choicer Mercies yet continued for some outward Mercies remaining If God gave all and take but a part have we any cause to complain 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life because the beginning progress and ending is carryed on by it the joy of God is our support in our declining time the staff of our Age for then Christians grow more dead to the World and worldly things and are less moved by them whether they keep or loose have or want them and then they are nearer to Eternity and have more of that rejoycing in hope spoken of Rom. 2.12 This joy is a beginning of the joyes in Heaven here we have a Sip there a full Draught Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven There is indeed a vast difference in the degrees here a little joy entreth into us but there we enter into our masters joy Math. 25.23 But though they differ in degree yet the Object and Affection is the same It is the same God and the same Glory which delighteth us only now they are seen by Faith then they shall be Objects of direct sight and fruition we shall see him face to face In short rejoycing in God is a beginning of the Imployment we shall then have in Heaven Therefore when we expect in a few days to be
you by discontent impetuous Rage passionate Commotions contumelious Speeches Envy Revenge we hinder our joy in the Lord. Now all this must be carefully avoided least we contract deadness and numbness of Conscience 4. If by Sin you have wounded your Conscience and brought smart and mourning upon your selves abide not in that Estate but humble your selves renewing your Repentance and Faith in our Lord Jesus Christ sueing out your Pardon and getting your Wounds healed Beg of God to restore the joy of his Salvation that your broken Hearts may be revived and your broken Bones restored and set in joynt again Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and verse 12. Restore unto me the joy of thy salvation Never rest till you come again to delight in God with an hearty resolution not to break with God any more Psalm 51.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Psalm 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly God is ready to receive lapsed Penitents that are sensible of their errors and are willing to return to their Duty Psalm 32.5 I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Isa. 57.17 18. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners Your case is sad and grievous but not desperate and hopeless you may have comfort upon Gods termes mourning for Sin that Sin may be made bitter to you and you may not hazard your peace for trifles another time and putting your business into the hands of your Redeemer the Advocate must make your peace for you 1 Iohn 2.1 If any man sin we have an Advocate with the Father Iesus Christ the righteous A SERMON On I. Thessalonians v. 17 Pray without ceasing IN the words we have 1. A Duty Pray 2. The continuance of the Duty alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from both observe Doctrine That constant and frequent Prayer to God is a Duty required of Christians In handling this Doctrine I shall shew 1. What Prayer is 2. How it is to be carried on without ceasing 3. The Reasons of the Doctrine I. What Prayer is And here I shall speak 1. Of the Nature of Prayer 2. Of the several kinds of it 1. First For the Nature of Prayer Prayer is the offering up of our desires to God in the Name of Christ for such things as are agreeable to his will 1. It is an offering up of our Desires Desires are the Soul and Life of Prayer Words are but the Body now as the Body without the Soul is dead so are Prayers unless they are animated with our Desires Psalm 10.17 Lord thou hast heard the desire of the humble God heareth not Words but Desires 2. These Desires are offered unto God or brought before the Lord in this solemne way Zeph. 3.10 My suppliants even the daughters of my dispersed shall bring mine offering That is shall reverendly express their Desires to God An Offering was either a Sacrifice and Prayer is a Spiritual Sacrifice 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. As a Man did then present himself and his offering before the Lord so do we present our selves and our desires and pour out our Hearts before him Or an Offering might be the Mincah or Meat-Offering which was baked or fryed in a Pan and then presented to the Lord Psalm 45 1. My heart inditeth a good matter not raw indigested Services must be performed to God such as are the eructations of the flesh or Incense was offered to the Lord. Let my Prayer be set before thee as incense Psalm 141.2 And we read of Vials full of odours which are the Prayers of the saints Revel 5.8 Incense was a mixture of sweet spices which being set on fire the fume thereof ascended into Heaven so do our holy and ardent desires ascend unto God 3. They are desires presented in the name of Christ in whom alone we are acceptable to God Iohn 16.23 Whatsoever ye shall ask the Father in my name he will give it you 4. They are desires of things agreeable to the will of God 1 Iohn 5.14 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us All our Desires must be regulated by his revealed Will and subordinated to his secret Will so far as God seeth it fit for his Glory and our Good for upon other termes he is not bound to us Secondly The kinds of Prayer so there are sundry distinctions 1. There is Mental Prayer Exod. 14.15 Wherefore criest thou unto me Moses cryed unto the Lord and yet no words are mentioned And Vocal Prayer Psal. 5.3 My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up When Prayers are put into Language or formalized into some outward expression Again 2. There is suddain and ejaculatory Prayer as Nehem. 2.4 The king said unto me for what dost thou make request so I prayed unto the God of heaven That is some suddain dart of Prayer such as Prosper I pray thy servant lifting up his Heart in a suddain desire to God to direct or give success to his Petition And solemn Prayer and of greater length Rom. 15.30 That ye strive together with me in your prayers to God for me which words imply a Prayer full of earnest pleadings 3. There are Publick or Church-Prayers 1 Tim. 2.1 2. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority Where he giveth directions how the Prayers of their Publick Assemblies should be ordered And Private or Family Prayer Acts 10.2 Cornelius is said to be a devout man and one that feared God with all his house and gave much almes to the people and prayed to God alwayes that is a Man that worshipped God with his Family as good Men use to do And it is said 1 Chron. 16.43 That David after Publick Services returned to bless his house that is to pray for his Family as he had done for the people before And Secret and Closet Prayer concerning which Christ giveth Direction when thou prayest enter into thy closet Matth. 6.6 Again 4. There is Ordinary and Extraordinary Prayer Ordinary Prayer is performed upon Ordinary Causes such as Daily Necessities Psalm 55.17 Evening
any among you afflicted let him pray That gives vent to our sorrow and turneth it into a Spiritual Channel In a prosperous Estate we are to pray that we may not forget God Carnal Men never come to him but when they have extream need of him Ier. 2.27 But in the time of their trouble they will say arise and save us That our Hearts may not be corrupted but our portion sanctified to us for every thing is sanctified by the word of God and prayer 1 Tim. 4.5 Thus God must hear from us sick and sound in pain and well at ease whether we are abased or abound 3. In every business Civil or Sacred In all thy wayes acknowledge him and he shall direct thy paths Prov. 3.6 In business secular Abrahams Servant beggeth success in his Errand Gen. 24.12 O Lord God of my master Abraham I pray thee send me good speed this day In Matters Sacred 2 Thess. 3.5 The Lord direct your hearts into the love of God So that a serious sensible Christian seldom wanteth an Errand to the Throne of Grace and if we be not Strangers to our selves we cannot be Strangers to God 2. To the other extream we now come when Men are rare and unfrequent with God upon the pretence that they are not bound to pray alwayes and the time of Duty is not exactly stated in the New Testament To these we oppose other Considerations 1. Though there be not an express rule particularly set down how often we should be with God yet Duties are required in the strictest and most comprehensive tearms and Gods expressions about them are very large For here God saith pray without ceasing and Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance So Col. 4.2 Continue in prayer and watch in the same with thanksgiving So Psalm 62.8 Trust in the Lord at all times ye people pour out your hearts before him So Luke 21.36 Watch ye therefore and pray alwaies So that here is no gap opened to loose and vain Spirits to countenance them in their neglect of God The Scriptures rather speak over than under Nature is apt to incroach upon Grace as the Sea upon the Banks and sloath and strangeness to God will soon creep upon us therefore the crooked stick is bent the other way rather pray alwaies than be alwaies in the World and alwaies in pleasures at least take the due occasions Though these expressions be not to be understood as if we should do nothing else but pray yet they imply frequency in this Duty at all times when opportunity calleth for it 2. The Examples of the Saints should move us David prayed three times a day at Morning Noon and Night Psalm 55.17 Evening and morning and noon will I pray and cry aloud So did Daniel and would not omit it in times of persecution Daniel 6.10 Now when Daniel knew that the writing was signed he went into his house and his windows being open in his chamber towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Now though every ones Necessities Abilities or Condition of Life will not permit him to do so much yet in the general we must conclude from thence that we must be constant in our daily Worship and attendance upon God 3. The ceasing of the daily Sacrifice was accounted to be a great part of the Misery occasioned by the abomination of desolation Dan. 9.27 And in the midst of the week he shall cause the sacrifice and the oblation to cease and for the overspreading of abominations he shall make it desolate even until the consummation and that determined shall be poured upon the desolate 4. Now God trusts Love and would not particularly define the times of our Duty and immediate Converse with him surely we should be more open hearted and liberal to him God expecteth much from a willing people Psalm 110.3 Thy people shall be willing in the day of thy power Our attendance upon God should be rather more than less since it is left to our choice 5 God himself was angry with his People and complaineth of their neglect of him Ier. 2.32 My people have forgotten me days without number Time out of mind as we say in an English Phrase have I not heard from them Now these considerations shew this expression should not be too much streightned III. The Reasons why constant and frequent Prayer is our Duty 1. With respect to God that we may acknowledge his Being and Soveraignty over us and all Events that concern us and ours 1. We acknowledge his Being in Prayer for he that cometh to God must believe that he is Heb. 11.6 Men of all Religions call upon that which they think to be God As in the storm the Pagan Marriners cryed every man unto his God Ionah 1.5 Men take their God to be their sure Refuge in all their troubles distractions and fears Now the People of God know him by experience to be the only true God that heareth Prayer therefore they own him as such Psalm 65.2 Oh thou that hearest prayer unto thee shall all flesh come Now this owning of God must not be done in a few rare and disused Prayers but in a constancy of Prayer that we may often call to mind his Being and Attributes It is a sin not only to deny God but to forget him Psalm 9.17 The wicked shall be turned into hell and all the nations that forget God We are apt to forget God who is an Invisible Being though we have all things from him and he be necessary to us continually Therefore we must often remember him and present our selves before him and inure our selves to a Reverence of his Majesty God complaineth Ier. 2.32 My people have forgotten me days without number 2. We acknowledge his Supream Providence by taking all out of his hands and so are kept more humble and in a constant dependance We do not injoy our Mercies by Chance or by good Fortune but by the Gift of his Providence that we may not be forgetful of this God will have us pray often yea thus solemnly take our daily Bread out of his hands Matth. 6.11 Give us this day our daily bread The Bread you eat is not your own but Gods you intrench upon his Prerogative when you use it without asking his leave 2. With respect to the Nature of Prayer It is the converse of a loving Soul with God the nearest familiarity with a Soul dwelling in flesh can have with him Now Acts of Friendship and Communion must not be rare and unfrequent but constant and often therefore called an acquainting our selves with God Iob 22.21 Acquaint now thy self with him and be at peace Acquaintance implyeth frequent Commerce and Intercourse Men that often visit one another and meet together are acquainted Prayer is a giving God a visit Isa. 26.16 Lord in trouble have
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
rebuke him shall be Delight and a good Blessing shall come upon him that is all will pray for him whereas they curse and detest Flatterers Many such Promises there are 2. Taking a Reproof is commended Eccles. 7.5 It is better to hear the Rebuke of the VVise than for a Man to hear the Song of Fools It sads the Heart for the present yet it is more wholesome and beneficial than vain Mirth that puts us off from Seriousness in Soul-Dangers and feedeth our Lusts and Corruptions So Prov. 13.18 Poverty and Shame shall be to him that refuseth Instruction but he that regardeth Reproof shall be honoured A head-strong wicked Man bringeth himself to Beggary and Shame but he that taketh Counsel betimes soon wipeth off the Stain of his Miscarriages So see two Proverbs together Prov. 15.31 32. The Ear that heareth the Reproof of Life abideth among the VVise He that refuseth Instruction despiseth his own Soul but he that heareth Reproof getteth Vnderstanding The one is a slight careless Person that despiseth God and his Salvation but the other giveth a Token of a wise and tractable Disposition So Prov. 17.10 A Reproof entreth more into a wise Man than an hundred Stripes into a Fool. Correption doth more good than Correction Now when God doth argue and perswade and not only interpose his Authority surely this is a Duty of Importance which we should make Conscience of 5 thly If God hath given Directions about it is is unquestionably a Duty belonging to us for Directions suppose the Duty and shew that God would not have it miscarry in our Hands As when God directeth to pray he supposeth Prayer when God directeth to hear he supposeth hearing so when he directeth to reprove he supposeth Reproof to be a Duty Now the Word of God doth every where abound with these Directions as with what Lenity and Meekness we should reprove 2 Cor. 2.4 For out of much Affliction and Anguish of Heart I wrote unto you with many Tears not that you should be grieved but that you may know the Love which I have more abundantly unto you Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted What Difference we should make of Faults Gnats and Camels Matth. 23.24 Ye blind Guides which strain at a Gnat and swallow a Camel Of Persons Iude 22 23. And of some have Compassion making a Difference Others save with Fear pulling them out of the Fire 6 thly The Duty is necessary to prevent a Sin such as Detraction Censure and Backbiting It is the usual Fashion of the World to change a Duty into a Sin it should be the Care of God's People to change a Sin into a Duty Ephes. 5.4 Not foolish Talking or Iesting which are not convenient but rather giving of Thanks So do not speak of them that sin but to them do not judg but reprove 7 thly That without which no Society can be maintained no Relation faithfully improved certainly is an unquestionable Duty but so is Reproof No Society can be maintained for Faults will arise the Injured will vent themselves in Passion or Reproof now which conduceth to the Welfare of Humane Society And for Relations how can I be faithful to God in them unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use Even good Men will miscarry if we be privy to it must we hold our Peace Well then observe the Reasonableness of God's Ordinance III. What is Reproof It is an Act of Charity or Mercy by which we seek by fit Discourse to draw our Brother from Sin to his Duty 1. It is an Act of Charity and Mercy not of Pride and Vain-glory Iam. 3.1 My Brethren be not many Masters knowing that we shall receive the greater Condemnation No it is not an Act of Mastery or rash Judging but of Mercy towards our Brother in his spiritual Misery as he hath rendred himself obnoxious to God's Wrath. 2. The Means it useth is fit Discourse not Correction and Chastening but Correption or Rebuke It must be dispensed in most wholesome ways such as may be most fit to gain a Sinner and heal his Soul To some we must use more Tenderness but more Sharpness to others In general we reprove from God's Word Col. 3.16 Let the Word of Christ dwell in you richly in all VVisdom teaching and admonishing one another That the Offender may see God reproving him rather than Man as Christ reproved the Pharisees with mere Words of Scripture Matth. 15.7 8 9. Ye Hypocrites well did Esaias prophesy of you saying This People draweth nigh unto me with their Mouths and honoureth me with their Lips but their Heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth either by Exhortation Admonition or Caution 3. The End not to shame him but to gain him from Sin to his Duty If the Man be good to set him in joint again Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted If carnal to take this Occasion to turn him from Sin to Holiness or to save his Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he which converteth the Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins IV. Let us see when this Duty bindeth or bindeth not For it being an Affirmative Precept it doth not bind at all times but as circumstantiated Affirmative Precepts non ligant ad semper do not always bind as negative Precepts do for evil Actions are never lawful Affirmative Precepts bind only when Time and Place and other Circumstances concur and then the Omission is faulty The Question then is At what times and in what Circumstances this Duty bindeth 1. It bindeth not if I do not certainly or probably know the Sin of my Neighbour For Reproof by way of Charge must be upon an apparent Crime as Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be blamed 1 Cor. 5.1 It is reported commonly that there is Fornication among you and such Fornication as is not so much as named among the Gentiles that one should have his Father's VVife 1 Cor. 1.11 For it hath been declared unto me of you my Brethren by them which are of the House of Cloe that there are Contentions among you Mark the Grounds he goeth upon certain Knowledg publick Fame and valuable Testimony It is commonly reported And it is declared by the House of Cloe. Faults that we reprove must be certainly known and evident we may not reprove upon bare
Discourse 625 Vid. Raptures Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wandring Thoughts in Meditation 620 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le ts and Hindrances of Meditation with Helps against them 616 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ and why 147 Mercies Men are apt to forget God's Mercies 806 God's Mercies to be remembred and why 807 Vid. Remembred Merit Popish Merit confuted 297 Miserable In what Sense Christians are of all Men most miserable if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity inforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses what his Sin was at the Waters of Strife 268 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery Why we should look into the Mystery of Redemption Vid. Redemption N NUllifidians condemned 727 O OATH Why God gives his Oath above his Word 196 The Advantage we have by God's Oath 203 Obedience how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances God's Ordinances to be valued more than worldly things and the Reasons of it 880 Why God's People value and esteem the Ordinances 8â—â— Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover Vid. Lamb Paschal Patience The several Kinds of Christian Patience 1129 Peace The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained or how we come to be interested in it 691 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is thâ— God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People what it signifies 174 God owns his Peculiar People and how 177 God values his Peculiar People and how 175 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect In what Sense Christ is made perfect 1185 Perfection What Perfection is required of us 687 Please How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures The Baseness and Danger of Pleasures 71 Which is worse not to bridle Anger or not to restrain Pleasures 65 Whether is harder to endure Grief or to renounce Pleasure 65 Whether Immoderateness in the use of Pleasures or worldly Cares be worst 72 Directions to wean the Soul from Pleasures 618 Poor Three Sorts of Poor the Devil 's Poor the World 's Poor and Christ's Poor 336 Vid. Charity They that give to the Poor have Treasure in Heaven 340 Power of Christ opened 464 Power of God Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation Providence Power of God in bringing into and preserving in a State of Grace 409 Those that have a Sense of their Impotency should reflect on the Power of God 410 A steady Perswasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man what it is 537 541 How Christ destroys the Power of Satan 537 541 Vid. Devil Victory Practice The Pleasure of Practice greater than of Contemplation 1041 Praise Blessing and Thanksgiving how they differ 697 Rendring Praise Vid. Render Prayer what it is 772 Every thing that looks like Prayer is not Prayer 823 The Kinds of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame what it is 780 God's Delay of answering Prayer is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ Father forgive them opened 1140 Priests Believers are a holy Priesthood 1183 The Priesthood we have by Christ concerns our Ministration in the Heavenly Temple 1185 The Excellency of our Service as Priests in Heaven 1190 Directions to prepare us for this Service 1193 Preparatory Works What we must do if we would be prepared for Christ 311 Presence of God who they are that shall have it 1098 Present things Addictedness to them natural to us 397 It is increased by Custom 399 The evil Effects of it ib. Pride twofold in Mind and Desire 61 Arguments against Pride in Mind ibid. Arguments against Pride in Desire 62 How Hezekiah's Heart was lifted up with Pride 695 How shall we know when the Heart is lifted up with Pride 701 A proud Heart cannot be rightly conversant about Mercies 700 Directions against lifting up the Heart with Pride in remembrance of Mercies 702 Profession Why we are to make a Profession of Christ 1014 Promises more than Purposes Doctrinal Declarations and Predictions 445 The Promises of God are certain and firm 446 Promises made to some of God's People concern others also 1094 The Work of Faith about the Promises 446 Why we are apt to suspect God's Affection in making Promises 197 Why we are apt to suspect God's Faithfulness in fulfilling Promises 201 Property Whether there be any Property or all things are in common 84 Whether wicked Men have any Right to what they possess ibid. Prosperity Wicked Men in their Prosperity are under God's Displeasure 1047 Protection and Defence of God's People is from God 897 Providence That there is a Providence proved 667 The Acts of Providence 665 The Grounds of Providence 664 The Power of God seen in Providence 413 665 The Vse and Comfort of Providence 669 Observations concerning the Providence of God 667 Publick Good to be preferred before private 86 Purification the Necessity of it 171 The Manner of it 172 How Faith purifies ibid.
no Mystery in it but when the Numbers are uneven and odd there is something to be noted these three Years Christ had been labouring with them And Ier. 25.3 From the thirteenth Year of Josiah the Son of Amon King of Judah that is the three and twentieth Year the Word of the Lord hath come unto me and I have spoken unto you rising early and speaking c. Such Passages are but Pledges of the great Process of the Day of Judgment God will call to account then for the time of his Patience and the Means and Mercies you have had O then reflect this Truth upon your Hearts and say I must die and give an account for Time and alas I cannot give an account of one day among a thousand my Time hath been spent in foolish Mirth in troublesome Cares in idle Company in vain Sports and Revellings and how shall I be able to look God in the Face and answer him Do but pass the Account with your selves and if you cannot answer Conscience you will never be able to answer God So much Time spent in Meals and Banquets so much in Visits so much in Sports so much in Sleep so much in Worldly Employments and then think how little a Remainder there is for God! O if we did but now and then cast up our Accounts it would extreamly shame us If you hire a Labourer for the Day and he should come at Night and demand Pay and the Master should say What hast thou done for me would he not be ashamed to say thus much Time have I spent in Meals thus much in loitering and sporting with my Companions thus much in mending my own Apparel and an hour or half an hour in your Work and Service can this Man expect a day's Wages Christians do you believe that there is a God of Recompences and that there will be a Day of Account that you dare loiter thus and waste away your Time that should be spent in God's Service Secondly Consider the baseness and the danger of Pleasures in four Considerations 1. The baser a Man is the more he affects carnal Delights and is addicted this way Eccles. 7.4 The Heart of the Wise is in the House of Mourning but the Heart of Fools is in the House of Mirth That which wise Men prefer certainly is better than that which Fools make choice of Now this is the choice of Fools wise Men know there is more to be gained by grave Exercises and by Spectacles of Sorrow than in the places of carnal rejoycing They know there is nothing to be seen or heard there but Snares or Baits little Wisdom to be gained and little improvement of Grace and Reason to be made 2. All carnal Pleasures are mixed with Grief and leave a Sting and Bitterness in the Issue You never came away from your Sports with such a merry Heart as you do from the Throne of Grace If Men would but consider their Experiences after Duty and after Recreation there 's a Calm and Serenity in the Conscience after the saddest Duties when they are ended Who ever repented of his Repentance they yield some chearing and reviving to the Soul As it is said of Hannah 1 Sam. 1.18 That she went away and did eat and her Countenance was no more sad Prayer gives Ease as the opening of a Vein in a Fever If all come not away alike chearful from the Throne of Grace and this be not a general Rule yet it is no Addition to their Grief that they have been with God rather it is some lessening of their Trouble As the pouring out of a Complaint into a Friend's Bosom though it do not help it is some Ease to the Mind So though God do not come in with a high Tyde of Comfort to the Soul yet it is some Ease we have been with God and presented the case to his Pity there is some spiritual Mirth and Delight kindled at least some lessening of Grief But now not to speak of wicked Men when they come from their Pleasures even the Children of God to whom all things are pure yet because of the tenderness of their Hearts there is always some Remorse after their Pleasures And therefore Solomon propounds it as a general Rule Prov. 14.13 Even in Laughter the Heart is sorrowful and the end of that Mirth is Heaviness it is an Allusion to outward Laughter which causeth Pain by the too much dilation of the Spirits and straining the Body which is a Figure of that Remorse which accompanies all Worldly Joy All Worldly Joy begets a sudden damp upon the Spirit in the departure God will still remember us that we are in our Pilgrimage and compleat Joy is not to be had here that every Rose in the World grows with a Thorn and would teach us to look after more solid Comforts 3. Pleasures if they be not watched will soon make us unfit for Communion with God and for any solemn Duty Eccles. 2.2 I have said of Laughter It is mad and of Mirth What doth it Solomon in the former Verse was resolved to make an Experiment and to let loose his Heart to Carnal Pleasures that he might see what would come of it to loosen the Reins and turn his Heart loose to carnal Pleasure and what was the Issue O it is mad it soon transports the Mind and puts Reason out of frame it makes a wise Man to be like a mad Man as mad Men in their freaks of Mirth have little use of Reason And of Laughter it said What doth it that is whither hast thou carried me whither art thou now going and carrying my Soul Satan hath a greater advantage upon you in your Sports than in your Business therefore to affect them is but playing with the Baits and as the Bird sings in the Fowler 's Snare so do we in the midst of Temptation If Christians would but consult with their Experience how often have we smarted when we fall into it A poor Beast fallen into an Hole will not fall into the same Hole again Tho we see the Inconveniency of it yet our Hearts are addicted 4. It is a sign Men have not received the Power of Grace when they are immoderately addicted to Pleasures It is a Description of the carnal State Titus 3.3 We our selves also were sometimes foolish disobedient serving divers Lusts and Pleasures So much Grace as you have so much Victory and Command over your selves and therefore when Men are wholly led by Sense they are at a great distance from the Life of Grace Therefore as we would not be accounted carnal we should be more sober in this kind we may use Pleasures but should not serve Pleasures but rejoice as if we rejoiced not If we use a thing it is for some other end we enjoy the End and use the Means You may use Pleasure for to quicken the Mind and revive the Body that it may be quick in the Service of God and not unfit
must not be Offence in Quantity Fulness of Bread was one of Sodom's Sins Ezek. 16.49 that is Excess in the Use of the Creature Now how shall we state this Excess Not merely by the Custom of Nations for Sins may be authorized by general Practice as Sodom's Sin was Fulness of Bread Not merely by the Greatness of the Estate Plenty doth not warrant Excess If a Man have never so much Cloth yet he would not make his Garment too big for him If the Meat be too salt it is no Excuse to the Cook to say he had good store of Salt by him So will it be no Plea that God hath given you Plenty and a great Estate to warrant you in your Excess The Heart may be over-charged when the Purse is not Neither must it be measured by the Capacity of the Stomach Christ doth not say Take heed you do not over-charge your Stomach with Surfeiting and Drunkenness but your Heart Luke 21.34 Some Men are strong to drink Wine they are Tubs and Hogsheads as Ambrose calls them rather than Men. But it is not when the Stomach is overcharged but the Conscience when it grows secure and carnal or the Heart when it is not fit for Duties less apt to be lifted up to God in Prayers and Thanksgivings and the Mind cannot be lifted up to heavenly things So that the Measure in this kind must be our Fitness to perform the Duties of our general and particular Calling and when that is exceeded then we sin 2. For the Quality We must not hanker after Quails and desire dainty Food that 's a sign Lust is made wanton and Nature being perverted is grown delicate which otherwise aimeth but at Necessaries Indeed it is God's great Indulgence to us to give such things as are Refreshments to Nature not only for Support but Delight The Substance of our Food might suffice to nourish but God hath created them with Smell Taste and Colours for our greater Delight but we must not be too curious this is nourishing your Hearts as in a Day of Slaughter Jam. 5.5 And still the Disposition increaseth Therefore it is good to check Curiosity at first Curiosity in Diet God takes notice of Deut. 14.21 Thou shalt not sethe a Kid in his Mother's Milk affecting excessively the pleasing of the Palat with too much Curiosity It is said of the rich Glutton He fared sumptuously every Day Luke 16.19 I know Feasts are allowed and sometimes a more liberal Use of the Creature Christ honoured a Feast with a Miracle of changing Water into Wine But a constant Delicacy brings a Brawn upon the Heart and a Wantonness upon the Appetite When Men do nothing else but knit Pleasure to Pleasure they nourish their Hearts that is rear up their Lusts and are fond of the Flesh. We are still to maintain and carry on the spiritual Conflict and therefore this Curiosity and hunting after Novelties is contrary to the Intent of the Christian Life which is a War with the Flesh not to make it wanton 3. The manner of injoying the Creature It must be with Caution and with Piety 1 st With Caution Iob sacrificed while his Sons feasted Iob 1.5 We are apt to forget God most when he is best to us and when our Hearts are warmed and inflamed with high and good Chear we are apt to sin therefore your Heart should not be let loose to the fruition of outward Comforts It is ill to trust Appetite without a Guard as it is to trust a Child among a Company of Poisons Prov. 23.1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a Knife to thy Throat if thou be a Man given to Appetite That 's Solomon's Advice And rejoice as if you rejoiced not 1 Cor. 7.31 Consider you are in the midst of Dangers and Temptations When these Baits are before you Self-denial is put to the Exercise and here you are tried to see what Command you have over your selves Men lay aside all Care when they go to festival Meetings It were well to lay aside worldly Cares that you might not eat the Bread of Sorrow but take heed of a secret Snare you should not lay aside spiritual Care 2 dly You must use them with Piety God must not be banished from our Delights and Refreshments we must receive them from God enjoy them in God and refer them to God We must receive them from God who is the Author the Giver the Allower and the Sanctifier of them You must take all your Comforts out of God's Hands with Thanksgiving then your Table will not so easily be made a Snare How sweet is this when you can say in good Conscience Lord thou hast provided this for me this is the Comfort thou hast allowed me The Apostle saith 1 Tim. 4.5 6. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the Word of God and Prayer In the Word God hath declared the Use to be lawful there we understand our Liberty and Right by Christ and in Prayer we ask God's Leave and Blessing that so we may act Faith upon his Providence for Man doth not live by Bread alone he must receive his Strength and Nourishment from God All the Creatures since the Fall are armed with a Curse and therefore we had need take them as Blessings out of God's Hand in and through Jesus Christ. And we must enjoy them in God God must not be forgotten when he remembers us as you refresh the Body with Food let the Soul be refreshed too by Meditation that 's the Soul's Refreshment Consider his Liberality how many things doth God give at a Feast It is God that gives Wealth to furnish our Table Health to use them Peace to meet together and Christ hath purchased Liberty that we may make use of all these Blessings The Soul must have its Refreshment And so may we meditate upon Christ's Sweetness the Fatness of God's House In Luke 14. when Christ was eating Bread in the Pharisee's House then he discoursed of the spiritual Wedding-Supper and of eating Bread in his Father's Kingdom Then you must use them to God as the End and Scope 1 Cor. 10.31 Whether therefore ye eat or drink or whatever you do do all to the Glory of God No Pleasure should be its own End The immediate End is the Sustentation of the Body but the remote End should be Service and God's Glory We do not eat to eat but eat to live Pleasure is the Handmaid of Nature but not the Guide The End of Eating is to repair the Strength which hath been weakned in Duty and fit us to attend upon Duty again Eccles. 10.17 Thy Princes eat in due Season for Strength and not for Drunkenness not for mere Delight but for Service Thus you see what it is to be sober in the Use of Meats and Drinks III d Branch Sobriety in Apparel The
the Fruit of his Sufferings When Christ was about to die he made his last Will and Testament Heaven was his by Purchase to bestow upon all his Heirs He had bought it at a dear Rate therefore now he shews what he would do with it Iohn 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my Glory And then he is gone to Heaven again as our Harbinger to prepare a Place for us Ioh. 14.2 I go to prepare a Place for you to take up Mansions and Rooms for us in his Father's Palace He is gone as a Guardian or Feoffee in trust to seize upon Heaven in our Right to keep it during our Non-age and he will come again in Person as the Husband of the Church to bring us into his Father's House with Triumph therefore it is said Rev. 4.10 That the Elders did cast their Crowns before the Throne not as despising their Glory but as professing their Homage and Dependance and Rev. 5.8 9. The four Beasts and four and twenty Elders fell down before the Lamb c. saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy Blood His Abasement was for our Preferment and therefore even here upon Earth may we bless God for the Elders represent the Church upon Earth for his great Mercy to us in Christ. 3. Consider how much we are engaged to God the Spirit who fits and prepares us for this happy State and seals up our Interest to us therefore it is called the Earnest of the Spirit Now he that hath wrought us for the self-same thing is God who also hath given to us the Earnest of the Spirit 2 Cor. 5.5 The Holy Ghost shapes and fashions all the Vessels of Glory fits and prepares them for Heaven It is the Spirit of God dwelling in us that wrought us and fits us for this great and blessed Hope therefore when-ever you think of it your Hearts should be raised in Thanksgiving It is not only their Duty to praise God that are in actual possession of Glory but ours also to whom these Hopes are revealed Rev. 5.8 There was a mixture of Harps and Vials full of Odours which are the Prayers of all Saints Compare this with Vers. 11. And I beheld and heard the Voice of many Angels round about the Throne and the Beasts and Elders Not only Angels and blessed Spirits but Saints on Earth all join in Consort praising the Lamb. We must praise the Lord in the time of our Pilgrimage for this great Estate reserved for us in Heaven 3. It informs us how desperately wicked the Hearts of sinful Men are that can run the hazard of eternal Death and forfeit this blessed Hope of eternal Life for a little carnal Satisfaction Survey all the Temptations of the World how much they come short of it If the Heart were not desperately wicked we would not be carried out to these things What is Vain Glory to Eternal Glory What are a few dreggy Delights to those Pleasures which are at God's right Hand for evermore What are the Riches of the World to our glorious Inheritance You would count him a mad Gamester that would throw away whole Lordships and Mannors at every Cast. A Sinner forfeits a blessed Hope that is above all the Kingdoms and Possessions of the World It is for this you will be the Scorn of Angels at the last Day Psal. 52.7 Lo this is the Man that made not God his Strength but trusted in the abundance of his Riches and strengthned himself in his Wickedness This will make you ashamed in the great Congregation that you were so foolishly bent to your own Ruin Nay this will torment you for ever nothing torments Men more than their foolish Choice Conscience will for ever tell them with what disadvantage they have forsaken God for a thing of nought Disappointment to a reasonable Creature is the worst vexation and what Disappointment is more than to be disappointed of our glorious Hopes and that for Trifles and a little carnal Satisfaction This will be our Shame and Torment to all Eternity We may guess at the gnawings of Conscience in the Damned by the Horrors of carnal Men when they come to die O then how do they bewail the Folly of their Choice O that they had been as mindful to serve God as to provide for the World as careful to satisfy the Motions of the Holy Ghost as to satisfy a Lust and carnal Desire When they are on a Death-bed and upon the Confines of Eternity then all worldly Comforts cease and there is a real confutation of the folly of their Choice a Sting then begins that never ceaseth Jer. 17.11 At his End he shall be a Fool. When he comes to die his Conscience will rage and call him Fool Beast and Mad-man for hazarding such eternal Joys for a Trifle 4. It informs us of the Excellency of the Gospel or Christian Profession Wisdom should be justified by her Children And all that do profess Religion should see the Excellency of it what there is in their Beloved more than in another Beloved Cant. 5.9 This there is in the Christian Religion there are purity of Precepts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes Then there is sureness of Principles of Trust and Dependance established between us and God that we may depend upon God with Comfort and Satisfaction there do you find rest for the Soul Ier. 6.16 Stand ye in the Ways and see and ask for the old Paths where is the good Way and walk therein and ye shall find rest for your Souls Then there are no such Rewards any where as in the Christian Profession 2 Tim. 1.10 Life and Immortality are brought to Light by the Gospel The Heathens had Dreams of Elizium Fields and Mahomet tells his Followers of a sensual Paradise but Life and Immortality is a Revelation proper and peculiar only to the Gospel The Heathens were at a loss for the Reward of Vertue Austin out of Varro gives us an account of 288 Opinions concerning Happiness and the chief Good of Man but now here is all brought to Light we may look beyond the Grave now and there is not such a Mist and Darkness upon Things to come God having acquainted us with the Gospel Nay there 's more revealed than was in the time of the Law If God had still kept this Secret in his own Bosom what a Support should we have wanted in our Trouble what Encouragement to the practice of Holiness O therefore prize the Gospel it is the Charter of your blessed Hope 5. It informs us what little cause we have to be slack in God's Work or to
and Godliness the Offence is done immediately to God who is very jealous of being defrauded of his Worship and a failing in the least Circumstance is a Sin of a high Nature witness Vzzah slain for touching of the Ark and the fifty thousand slain at Bethshemesh for looking into the Ark. And there is a notable Instance of Daniel as he would not omit Prayer so neither the opening of his Casement A Man would have thought being in imminent danger of his Life he might have dispensed with that Circumstance Why would he open his Casement I answer Because Solomon at the Dedication of the Temple required this Ceremony as an Act of Faith they were to pray towards the place where the House of God was which was a Type of Christ to shew their Eye and Heart should be to Christ when-ever they call on God therefore would he not dispense with opening his Casement Danger of Life should not diminish our Zeal here These good Works must be done with all exactness and care God very precisely requires them It is notable that Will-worship is only in the Duties of the First Table in love to our Neighbours there is no place for Superstition and Will-worship That may be done at one time that is not to be done at another But in the Expressions of our Love to God there Precepts are immutable we are to be exact God here would not leave us at liberty and be at the Creatures finding he knows his own Institutions are the best Means to keep up and preserve a Respect and Honour to himself therefore here we must be punctual 2. There are Opera Vocationis the Works of our Calling Every Man should labour in that Work to which he is called Though such Works be for our own support yet God is pleased to interpret it as an Act of Obedience by which he is glorified Thus Christians may honour God in the meanest Calling Servants in their Relation are said to make the Doctrine of God comely Titus 2.10 That they may adorn the Doctrine of God our Saviour in all things Though they be in the Condition of Slaves as then they were bought and sold like Beasts in the Market yet the Apostle speaks to them you may adorn the Gospel of God It is good to be profitable to humane Society in your way and place for that is the Account Paul gives of Onesimus speaking of his former and present Estate Philem. v. 11. Which in time past was to thee unprofitable but now profitable to thee and me It is a great Honour to God when we are faithful in the Work of our Relations God tries us by the Duties of our personal Calling what Honour we will bring to him there Publick Acts of Worship may be counterfeit as Prayer Hearing Receiving but here is a constant and daily Trial whether we have Grace or no whether we have only our good Moods or a constant Spring of Grace in our Hearts and therefore he that is not good in his Relation and Calling is no where good for that is the Sphear of his Activity there he is to glorify God and to discover the Power of Godliness It is notable when Iohn had preached a Sermon of Repentance his Hearers came to him and said What shall we do Luke 3.10 As possibly you may say What are these good Works And he presseth them to Duties proper to their Relations To the Publicans Exact no more than that which is appointed you vers 14. To the Souldiers Do violence to no Man neither accuse any falsly and be content with your Wages vers 15. 3. There are Opera Iustitiae Works of Righteousness as to give every Man his due to hurt none to live without wrong to any or wrack of or breach upon our own Consciences Acts 24.16 Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man These are good and profitable to humane Society and the Credit of Religion is much concerned in them Hypocrites that abound in Worship and are zealous for the Institutions of Christ most commonly are here defective they are not Just Righteous and Conscionable in their Dealing therefore they are strictly required Mich. 6.8 He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy God requires it of all but especially of Men professing Piety because making Conscience of Justice and Equity in their Dealing is both an Argument of their Sincerity and an Ornament of their Profession God will have the World know that Religion is a Friend to humane Society Indeed there are some that would be accounted Religious Persons yet live as if the whole Second Table were to be blotted out and so they prove a Stain and Blot to their Religion Men judg by what is visible and therefore when you break all Restraints of Honesty and Conscience you disparage your Profession Nehem. 5.9 Ought ye not to walk in the Fear of our God because of the Reproach of the Heathen our Enemies Our Adversaries are watchful therefore keep up the Credit and Renown of Religion do Justice deal Righteously for that is the Case in hand Austin asserts and so do the Fathers generally the Primitive Glory of the Christian Religion that none were so just so good in their Relations so true and faithful to their Trust as the Christians were Dent exercitum talem tales Imperatores c. Let them shew such Magistrates such People such Merchants such Souldiers as the Christian Religion affords 4. There are Opera Charitatis Misericordia Works of Charity and Mercy as to relieve the Poor to do good to all to help others by their Purse Estate Counsel Admonition but especially to do good to them that are good Gal. 6.10 As we have therefore opportunity let us do good unto all Men especially unto them who are of the Houshold of Faith These are usually and by a proper term called Good Works Therefore Dorcas is said to be full of good Works and Alms-deeds Acts 9.36 And 1 Tim. 6.18 Charge them that they do good that they be rich in good Works ready to distribute willing to communicate It is not a thing left Arbitrary to you but laid upon you as a part of your Charge and Duty It is a due Debt you owe to God if not to the Poor and we are Thieves not only in robbing and taking from others but in not giving to others And therefore the Holy Ghost useth that Expression Prov. 3.27 VVithhold not Good from them to whom it is due when it is in the power of thine hand to do it It is due by the Law of God to those that are in distress When God casts us upon Objects of Pity and Christian Commiseration there is something due By virtue of God's Command the Poor are a kind of Owners and Charity is a part of Righteousness Christians you are Stewards and to dispense the
Labour and Charge the more Resistance the more Glory God's Children are glad that they may not serve God with that which cost them nothing as David professeth 2 Sam. 24.24 I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing Certainly Men are not zealous and their Hearts are not set upon the Ways of God when every slight Excuse will serve the turn and every little Profit draws them away and every petty Business doth hinder them and break off Communion with God and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience be it Prayer Charity or Acts of Righteousness We must be resolute for Gal. 4.18 It is good to be zealously affected always in a good thing 3. To be zealous of good Works imports Diligence and Earnestness to advance Piety to the highest pitch when we are not contented with any low degrees of Obedience but would fain carry out a godly Conversation to the uttermost to do it with all our Heart Is he zealous that is contented with a little Charity with a little Worship only Sloth and Idleness will not stand with Zeal Rom. 12.11 Not slothful in Business fervent in Spirit serving the Lord. Thus it will be when we are seething hot in Spirit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies A large Affection cannot be contented with mean things and low degrees of Holiness nor lay a dead Child in the room of a living one This the Apostle calls being rich in good VVorks 1 Tim. 6.18 One or two Acts will not serve the turn Thus Dorcas is said to be full of good VVorks Acts 9.36 How full It is not an Allusion to the fulness of a Vessel that is full of Water or a Chest full of Clothes but to the fulness of a Tree loaden with Fruit James 3.17 Full of Mercy and good VVorks Those that are planted into this noble Vine Jesus Christ are full of good Works 4. To be zealous of good Works is to be constant to the End The Fire on the Altar never went out but it was always maintained and kept in so we must never let the Fire of Zeal go out Zeal is not like Fire in Straw Alas sudden Fervours are soon spent they are but Freewill-Pangs the Birth of an unrenewed Will but it is like Fire in Wood that casts a lasting Heat Gal. 4.18 It is good to be zealously affected always Not at first only for a Fit or Pang that doth not come from Sanctification therefore you should keep up your Fervour Watch against all Decays especially in Age. The Motions of Youth are very vehement for Youth is full of eager Spirits and seems to be all on fire but many times these Motions are not so sincere but the Actions of Age are more solid tho many times they want Vigour and Heat Therefore strive to keep up your Zeal Gal. 5.7 Ye did run well who did hinder you Carnal Men when their first Heats are spent give over they grow cold careless and indifferent in Matters of Religion But shall all these Heats and Desires of Reformation be in vain and shall we give over at length In worldly things we will not give over when we have been at great cost but shall all that is past in Religion be in vain Gal. 3.4 Have you suffered so many things in vain if it be yet in vain His meaning is It is not like to be in vain it will but tend to your greater Condemnation An Adulteress is punished more than an Harlot It is more Dishonour and Ingratitude to God to tire at length III. The Respect and Place of Zeal in good Works it is a Note of God's People and a Fruit of Christ's Death 1. It is a Note of God's People Vnumquodque operatur secundum suam formam There is in the New Creature a Propensity and Inclination to good Works As all Creatures are created with an inclination to their proper Operations such a willing tendency is there in the New Creature to those Actions which are Heavenly As Sparks fly upwards and a Stone moves downward so the New Creature is carried to Obedience and Holiness from a free Principle within The Nature of every thing is the Principle of its Motion Faith will discover it self therefore we read of God's fulfilling the VVork of Faith with Power 2 Thess. 1.11 Hope is called lively from the Effect 1 Pet. 1.3 He hath begotten us to a lively Hope by the Resurrection of Iesus Christ from the Dead Love constraineth 2 Cor. 5.14 The Love of Christ constraineth us Good Works are a Note of the New Creature We are the Workmanship of God created in Christ Iesus unto good VVorks Ephes. 2.10 As an Artificer sets a Mark upon his Workmanship that he might know it so God sets a visible Mark upon his Servants he doth not make a new Creature for old Works Good Works are Christianae Fidei quasi testes Witnesses that you can bring to evidence the Truth and Power of Grace Luther saith Good VVorks are Faith incarnate that is Faith is manifested by them as the Son of God was manifested in the Flesh. They are Witnesses to the World to your selves and unto God that you are his They are Signs and Witnesses to the World This is the Badg by which God would have his peculiar Children known not by Pomp and worldly Splendor not by any outward Excellency Riches Greatness and Estate but by Zeal to good Works There are no barren Trees in Christ's Garden it is not for the Honour of God for our heavenly Father would be glorified in his Servants bringing forth much Fruit John 15.8 Herein is my Father glorified that ye bear much Fruit so shall ye be my Disciples God standeth much upon his Honour Now it is for the Honour of God that all which are planted and grafted into Christ should be full of good Works And they are Testimonies to our selves 2 Pet. 1.10 Give diligence to make your Calling and Election sure Some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make your Calling and Election sure by good VVorks certainly it may be collected from the Context he bids them ver 5. add to their Faith Vertue to Vertue Knowledg c. and so they might come to make their Calling and Election sure Graces are not discerned by their Habits but by their Acts and Exercise Look as in a Tree the Sap and Life is hid but the Fruit and Apples do appear so Zeal of good Works is that which appears and so it manifests and clears up your Condition This is the great Note of Difference between us and the Prophane they are zealous for the Devil's Kingdom Factors for Hell Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father you will do They are known by their Works they are earnest for Satan zealous for the Devil follow Sin with earnestness and do Evil with both hands
holding and drawing with the Almighty will not let him go till he bless them The Woman doth not turn her Back upon Christ but draws the nearer to him the more he seemeth to drive her away from him and keepeth arguing with him and beseeching of him till he giveth her Satisfaction But how shall we do to keep up Prayer in the midst of so many Discouragements 1. Our Necessity should quicken us And 2. God's Goodness and Power should support us Faith pressed with need is earnest in Prayer when it is dealing with a God gracious and powerful why should we give over the Suit 2. Her Humility We read of no murmuring and Impatience or Discontent at Christ's Carriage No if we will wrestle with God we must wrestle with Prayers and Tears with humble and broken Hearts there must be no complaining of God but to God The Woman doth not tax Christ as harsh and severe but only maketh Supplication Lord have mercy upon me Son of David help me It is said Matth. 15.25 She worshipped him But in Mark 7.25 it is said She fell at his feet She fell prostrate before him and owneth the Term of Dog that justly she might be accounted so and maketh it her Plea and Claim Humility is contented to be humbled as deeply as the Lord pleaseth but cannot bear this to be excluded from Christ and the Benefit of his Grace In all Faith there is always a deep Humility When Christ rebuketh her as a Dog she doth not make a murmuring Retort but an humble Plea That some of the Mercy provided for Israel might be spared to a poor Canaanite a Crumb at least 3. A resolved Faith under our greatest Pressures Iob 15.14 Tho' he slay me yet I will trust in him As Antisthenes told his Master that taught him Philosophy That he should not find a Club big enough to beat him from him Faith will not quit it's Adherence to God for any Difficulty whatsoever when God seemeth to quit the Believer the Believer will not quit God but take him as a Friend when he seemeth to deal as an Enemy and still put a good Construction upon his Providence This Resolute Adherence is seen in three things 1. An Adherence to his Way how little soever he seemeth to own it Psal. 44.17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Our Heart is not turned back neither have our Steps declined from thy way Sharp Afflictions do not discharge us from our Duty in professing the Truth As our Steps must not decline so not our Hearts Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery Furnace and â—e will deliver us out of thy Hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up However God disposes of us we must keep to our Duty 2. In Perseverance in the use of Means Rom. 12.12 Continuing instant in Prayer We are to use the Duty still though we have no Satisfaction as to the Event and as long as there is Life in the Duty it will come to something at the last Luke 5.15 We have toiled all night and have taken nothing nevertheless at thy Word we will let down the Net It is enough that these means are appointed by God and we must use them though hitherto we have gained little Comfort and Success by them 3. In a Dependance upon his Promises and powerful Providence The Woman sticketh to Christ as only able to help her though there was little appearance of any help from him She runneth not away to another Helper but worshippeth him cleaveth to him Better lie dead at Christ's Feet than die in a state of Alienation from him We must resolve to be his though we cannot know that he is ours No Trouble how great soever is a Warrant to quit our Trust and whatever Disappointment saith to us it doth not say Put your Confidence elsewhere or trust no longer in God This resolute Confidence is justifiable upon these Grounds 1. His Providence will never give his Word the Lie Let God do what he will they are approved who are approved by his Word and they are condemned who are condemned by his Word Psal. 73.17 When I went into the Sanctuary of God then understood I their end Job 3.3 I have seen the foolish taking root but suddenly I cursed his Habitation And on the contrary Psal. 4.3 But know that the Lord hath set apart him that is Godly for himself the Lord will hear when I call unto him Isa. 3.10 Say ye to the righteous that it shall be well with him for they shall eat of the Fruit of their doings 2. There is more good Will in his Heart than is visible in his Dealings The merciful Nature of God should be a support to us though we see nothing of the Effects of it in his Providence Iob 10.13 These things hast thou hid in thine Heart I know that it is with thee He speaketh of his favourable Inclination to shew pity to distressed Creatures We are not able always to reconcile his present Dispensations with his gracious Nature yet Faith must not quit it's Hold fast We must see what is hid in God's Heart and comfort our selves with that Favour and Mercy which we know to be Essential to him Tho' the Mercy and Pity be not visible and obvious to Sense the Disposition and Inclination abideth in God unchangeable and sure God is a merciful God still and Christ a compassionate Saviour though the Effects be suspended to try and sharpen our Faith 3. Because God loveth to bring Light out of Darkness to give the Valley of Achor for a Door of Hope to bring meat out of the Eater and sweetness out of the strong to bring about his Peoples Mercies by means very improbable and contrary that he may train us up to hope against Hope When Deliverance is a coming it is not always in sight Christ at a Wedding calls for Water when he intended to give Wine Iohn 2.7 And here he rebuketh the Woman as a Dog when he meant to treat her as a Daughter of Abraham 4. When he seemeth to resist and be opposite to his People he giveth them secret-Strength to prevail over him When Iacob wrestled with God it was by God's own Strength God in Iacob seemed to overcome God without him or against him Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her He never striveth with his Servants but giveth them suitable Strength to the Task he imposeth on them 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that you are able but will with the Temptation also make a way to escape that ye may be able to bear it Psal. 138.3 In the day when I
and would give the whole World for one favourable Look from God But O no! not a Glimpse not the least Answer God's Children meet with sad Suspensions sometimes Cant. 5.6 I sought him but I could not find him I call'd him but he gave me no Answer He seemeth not to hear their Prayers when they are deaf to his Counsels He will make them sensible of their unkind ungracious treating of him 4. It is the great hindrance in the spiritual Life it depriveth you of Grace the Spirit of God will not animate a stony Heart A Body of Flesh is only fit to be animated with a living Soul so the Heart of Flesh or tender Heart by the Spirit of God Ezek. 11.19 20. I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh that they may walk in my Statutes and keep my Ordinances and do them and they shall be my People and I will be their God So Isa. 57.15 Thus saith the High and Lofty One that inhabiteth Eternity whose Name is Holy I dwell in the High and Holy Place with him also that is of a contrite and humble Spirit to revive the Spirit of the Humble and to revive the Heart of the contrite ones There is God present with his Graces God hath two Places of special Residence the highest Heaven and the humblest Heart In the one is the Presence of his Glory in the other of his Grace When the Spirit is humbled and softned it is a fit Pillow for God to rest on The hard Heart hindreth us in Duty 'T is an hard Heart that maketh our Work hard If once the Will were gained all things would be easy in Religion Rom. 8.7 The carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be It is not subject to God but averse from him VI. The Observations concerning this spiritual Malady 1. With spiritual Hardness of Heart there may be a natural and sinful Tenderness Some Men have a natural Softness and Sweetness of Spirit as to Commerce with Men yea rather a faulty Easiness yet they are very hard-hearted as to God As Zedekiah Jer. 38.5 The King is not he that can do any thing against you He was easily drawn by Company and evil Counsel Usually it is so an hard Heart is like Wax to the Devil but as a Stone to God hardned against Goodness but exorable and easy to be intreated by Sin and Satan If the Devil do but whist they find an irresistible Power in his Temptations If carnal Men do but hold up the Finger it is a strong Cord to draw them to Excess the Looks and Speeches of the Harlot are enough to cause them to follow though it be like an Ox to the Slaughter Prov. 7.21 22. With much fair Speech she caused him to yield with the flattering of her Lips she forced him he goeth after her straight-way as an Ox to the Slaughter or as a Fool to the Correction of the Stocks God may plead and tell us of Grace and Glory but we mind it not A Diamond is not wrought upon but by its own Dust. On the contrary Men may have a stout Heart in Dangers that are very yielding and trembling in Point of Sins Prov. 28.14 Happy is the Man that feareth always but he that hardneth his Heart shall fall into Mischief David could encounter Lions Bears and Giants yet in what a weeping humble Posture is he when he hath to do with God It is good to be a Coward in Sin pulling and weak-hearted as to any Contest with God 2. Small Sins harden as well as great Sins it is hard to say which most It is confessed for the present little Sins do not deaden and harden the Heart so much as great As a Prick of a Pin maketh a Man start but an heavy Blow stunneth him and leaveth him dead for a while David when he cut off the Lap of Saul's Garment and had some revengeful Intention against his Soveraign he quickly perceived his Error His Heart smote him 1 Sam. 24.5 But when he committed the foul Sin of Adultery he lay insensible for a long space of time But on the other side little Sins do by Degrees harden Great Sins are apparent and liable to the Judgment of Conscience but we neglect small Sins and so a Custom groweth upon us and we are insensibly hardned by our Carelesness and constant Neglect of our Souls A Surfeit or violent Distemper maketh us run to the Physician but when a Disease groweth upon us by degrees it proveth mortal e're we regard it Therefore we should make Conscience of daily Failings Heb. 3.13 Exhort one another daily while it is called To day lest any of you be hardned through the Deceitfulness of Sin Great Falls as they astonish us for the present so they awaken Conscience afterwards and so we regard that and other Sins As when a great Sound hath awakned us out of a deep Sleep we easily hear lesser Sounds But Men slide into a carnal Frame of Heart unawares Qui nunquam delirat semper erit fatuus We would never grow wise but for some notable Acts of Folly Chrysostom saith that we should be more watchful of small Sins than of great Nature abhorreth these but the other slide into us A little Leak unespied drowneth the Ship as well as a great Breach If we would look more to small Sins so many great Mischiefs would not ensue 3. Sins of Omission harden as well as Sins of Commission yea sometimes more a neglect of Duties as well as the practice of gross Sins because they use not the means whereby the Heart may be kept soft and in a due Remembrance of God and their Duty to him An Instrument never so well in Tune if it lie by it soon groweth out of Kilter In every Sin of Commission there is a Sin of Omission but not the contrary A Man may be civilly harmless in offensive and yet have a very hard Heart if he hold no Communion with God and neglect the means whereby the Heart may be kept tender The Neglect of good Duties is a more general means of Destruction than the commission of Evil Men are estranged from God by the neglect of the Word and Prayer Psal. 14.4 They call not upon the Lord attend not upon the means of Grace with that Life and Seriousness they ought to do 4. None are so confident of the Goodness of their Hearts as those that have an hard Heart For the more any spiritual Disease increaseth upon us the less it is felt There is Hope whilst there is some complaining of Sin that there is some Tenderness left The hardest Heart must needs be the most confident because they use no Recollection and Reflection upon themselves Ier. 8.6 No Man repented him of his Wickedness saying What have I done What
holds his Hand and cuts you short in spiritual Blessings which otherwise he would plentifully dispense unto his People Partly they exceedingly weaken the Work of Grace which is wrought upon their Hearts their Faith is more dead their Love is more cold than it was Hope is languid the spiritual Life is interrupted and at a stand tho the Seed of God remains yet it cannot put forth it self with such Vigor and Efficacy Yea they may never recover such a Portion of the Spirit as they had before 2 Chron. 17.3 Jehoshaphat walked in the first Ways of his Father David as having some note of blemish on his latter Ways These Sins in short as a Wound in the Body let out our Blood and Strength As a Prodigal that hath once broken after he hath been set up is not trusted with a like Stock again so God's Children may not recover that largeness of Spirit and fulness of inward Strength and Comfort which they had before as many after a great Disease do not regain that pitch of Health which formerly they had but may carry the Fruits of their Disease with them to their Graves Partly because Acts are intermitted when the Soul is distempered it is unfit for Action Either Duties are omitted or else done in such an overly manner as doth increase our Distemper and harden us the more In what a sorry Fashion did David worship till God awakned his Conscience by Nathan Prayer is interrupted 1 Pet. 3.7 As Heirs together of the Grace of Life that your Prayers be not hindred 2. Grieving the Spirit Eph. 4.30 And grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption All Sin is a Grief to the Spirit especially Filthiness and Bitterness Compare this with Ver. 29 31. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of ediâ—ying that it may minister Grace unto the Hearers Let all Bitterness and Wrath and Anger and Clamour and evil Speaking be put away from you with all Malice Now the gâ—ieving of the Spirit makes a great Breach in our Grace and Comfort as the Spirit is our Sanctifier and Comforter To speak only of the last When the Spirit is grieved we have not such a sense of God's Love For the Love of God is shed abroad in our Hearts by the Holy Ghost which is given 〈…〉 Rom. 5.5 We have not that Liberty and Confidence in Prayer we once had 1 John 5 21. Beloved if our Heart condemn us not then have we Confidence towards God Nor those lively Hopes of Glory and final Redemption in that Text Eph. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption Nor that Comfort in Reproaches nor Courage in Afflictions nor Strength to resist Sin nor that Readiness and Chearfulness in Obedience that once they had So that a Christian is like Sampson when his Locks are gone all delightful Communion with God is suspended and a Christian doth not act like a Servant that is in his Master's Favour 3. Carnal Liberty When a Man giveth too much Contentment to the Flesh the Spirit or better Part is in Bonds Psal. 119.37 Turn away mine Eyes from beholding Vanity and quicken thou me in thy Way A Man that lets loose the Reins to worldly Vanity will soon find Hardness coming on his Heart and see a need to ask quickning Grace Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life Worldly Comforts over-affected or immoderately used clog and enslave the Heart and so we are more unperswadible and disobedient to the Motions of his Spirit and the Counsels of his Grace Therefore if we will take heed that our Hearts be not hardned let them not out too freely to worldly things lest they be withdrawn from God but rejoice here as if you rejoiced not that you may keep up your Liberty to God 4. Pride and Self-sufficiency 2 Chron. 32.31 Howbeit in the Business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the Wonder that was done in the Land God left him to try him that he might know all that was in his Heart Paul was permitted to be buffered that he might be kept humble 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure When you trust to your selves God leaveth you to your selves and then we are as a Glass without a bottom broken as soon as out of hand Iam. 4.6 God resisteth the Proud but giveth Grace to the Humble It is not so much understood of a moral Humility or a lowly Carriage towards Men as of an Evangelical Humility which consists in brokenness of Heart or a sense of our Unworthiness and Weakness these are influenced by Grace but others are left to fall and miscarry by their own presumptuous Confidence And therefore if we would not incur any Degree of this Judgment we must take heed of Pride and spiritual Security Those that feel the daily and hourly necessity of Grace have more of the Supplies of the Spirit they are oftner waiting upon God Psal. 25.5 On thee do I wait all the day Christ hath taught us to beg daily Bread daily Pardon and daily Strength against Temptations that he might engage us to be often with God and keep in a constant dependance on him that the Heart might be kept more awful tender and serious 5. Carelesness and spiritual Sloth When we carelesly entertain the Motions of his Spirit and lie upon the Bed of Ease he is gone Cant. 5.2 3. I sleep but my Heart waketh it is the Voice of my Beloved that knocketh saying Open to me my Sister my Love my Dove my Vndefiled for my Head is filled with Dew and my Locks with the Drops of the Night I have put off my Coat how shall I put it on I have washed my Feet how shall I desile them And ver 6. I rose up to open to my Beloved but my Beloved had withdrawn himself and was gone God's Children may stifle many a pressing Conviction and Motion in their Souls hang off from the Throne of Grace and other good Duties and upon every frivolous Pretence keep away from God This unkind and ungracious Dealing will cost them dear Neglect of the Means of Grace quencheth the Spirit 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesyings Therefore we should be more diligent in the use of Means Mark 4.24 Vnto you that hear shall more be given We must more carefully obey the sanctifying Motions of the Spirit if we mean to avoid hardness of Heart 2 dly The Means to cure it 1. Bewail the Evil and complain of it before God who alone can help us We complain of
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
to your Souls Some Sins are catching like Fire in Straw and we cannot think of them without Infection and Temptation the very thoughts may beget a sudden delight and tickling which may pass through us like Lightning and set us all on fire Ezek. 23.19 She multiplyed her whoredoms in calling to remembrance the dayes of her youth wherein she had played the harlot in the land of Egypt though the Prophet speaketh of Spiritual Fornication yet there is a plain allusion to outward it is an allusion to an Unchast Woman who feeleth a New Fire by remembring her Vile Lusts. Some Temptations cannot be supposed without sin it is less dangerous to suppose the Temptation of Peter than the Temptation of Ioseph of Peter that was tempted to deny his Master than of Ioseph who was tempted to folly with his Mistress This Direction is not unnecessary you know not how apt a Carnal Heart and Busie Devil may be to taint the best Duties and how soon an Innocent Thought may degenerate into an unclean glance The Apostle would have some Sins not named among the Saints Ephes. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh Saints 6. Meditate of those things especially which you have most need of There is the greatest Obligation upon the Heart the Matter is not Arbitrary there you will find most help and there the benefit will be most sensible Seasonable thoughts have the greatest influence The Servants of God have sometimes meditated on his Power sometimes on his Mercy sometimes on his Providence according as their Affairs and Temptations call for it Psalm 56.3 What time I am afraid I will trust in thee In a time of fear he would think of Arguments of Trust. 7. Whatever you meditate upon take heed of slightness Transient Thoughts leave no Impression See that you meditate but of one thing at once Hoc age mind the Work you are about is a good Rule in Meditation as well as Prayer the Thoughts should be under a Restraint and wise Confinement A skipping Mind that wandreth from one Meditation to another seldom profiteth In Meditation be not like the Dogs of Nile that snatch here and there or like the Bee that passeth from Flower to Flower A constant fixed Light worketh most The Apostle speaketh of Apostates that they have flashy tasts Heb. 6.4 5. They were once inlightned and tasted of the heavenly gift and were made partakers of the Holy Ghost and tasted the good word of God and the powers of the world to come They had vanishing and fleeting motions Iames 1.25 He that looketh into the law of liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that boweth down to take a deliberate view it is a Metaphor taken from them that stoop down and bend their Bodies toward a thing that they may narrowly pry into it The same word is used to imply that narrow search which the Angels use to find out the Mysteries of Salvation by 1 Pet. 1.12 Which things the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into An allusion to the Cherubims whose faces bowed down towards the Ark as desirous to see the Mysteries therein contained There must be a deep sight and serious inculcation Luke 2.19 But Mary kept all these sayings and pondered them in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she examined compared them traversed them too and fro in her mind which is afterwards expressed verse 51. She kept all these sayings in her heart There is a folly in Man when once we apprehend a thing Curiosity being satisfied we begin to loath it the first apprehension having as it were deflowred it but at last they loose their Power and Vertue When Digestion is precipitated there is no nourishment and when the Meditation is not deep and ponderous we have no comfort no lively perception and feeling of it in our hearts A glance doth not discover the worth of any thing he that doth but cast his eye upon a piece of Embroidery doth not discover the Art of it 8. Come not off from Holy Thoughts till you find profit by them either sweet tasts and relishes of the Love of God or high Affections kindled towards God or strong Resolutions begotten in your selves Usually God droppeth in sweetness into the Hearts of his People as all those Extasies of Love in the Canticles were occasioned by Meditation But we cannot alwaies expect Raptures and high Elevations it is some fruit if it maketh you fall to Prayer and Holy Complaints 9. Be thankful to God when he blesseth you in Meditation or else you will find difficulty in the next Christians often forget to return God the Glory Cant. 1.4 Draw me we will run after thee the king hath brought me into his chambers we will be glad and rejoyce in thee we will remember thy loves more than â—ine the upright love thee That which goeth up in Vapours cometh down in Showers So the Psalmist Psal. 67.5 6. Let the people praise thee O God let all the people praise thee Then shall the earth yield her increase and God even our own God shall bless us There is a Mutual access and recess between the Rivers and the Sea so there is between Blessings and Praises In this Duty God is jealous lest we should give the Honour to our selves because there is so much work of our own Thoughts Psal. 63.4 5. Because thy loving kindness is better than life my lips shall praise thee Thus will I bless thee while I live I will lift up my hands in thy name Not only in my necessity but for ever for such sweet Experiences 10. Do not bridle up the free Spirit by the Rules of Method That which God calleth for is Religion not Logick when Christians confine themselves to such Rules and Prescriptions they streighten themselves and Thoughts come from them like Water out of a Still not like Water out of a Fountain Voluntary and free Meditations are most smart and pregnant In all Arbitrary Directions that make only for the conveniency of the Duty you must remember we come to you like Paul to the Corinthians 1 Cor. 7.12 To the rest speak I not the Lord we do not prescribe but advise 11. Your success in the Duty is not to be measured by the multitude and subtilty of the Thoughts but the sincerity of them Christians puzzle and disquiet themselves because they look too much at gifts you should covet the best gifts but not inordinately Psalm 51.6 Thou desirest truth in the inward parts In Prayer God looketh more to the Impulses of Zeal than the Flowers of Rhetorick So in Meditation if we are less Subtle it is no matter so we be more Devout 12. You must begin and end all with Prayer Duties are subservient one to another In the beginning you must pray for a Blessing on the Duty and in the end commend your Souls and Resolutions to God There is no hope in your own Promises
and plenty of Revelations So we read of Peter's Rapture while he was praying Acts 10.10 He fell into a trance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trance fell upon him noting that those Raptures are things of Dispensation rather than Choice and Duty they fall upon us we do not work our selves into them So we read of Paul's Rapture 2 Cor. 12.2 I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven Whether these things were framed by way of Representation to the Soul or whether the Soul were for a time separated from the Body and was transported into Heaven Paul himself was at a loss and could not determine and resolve the Case 2. These Dispensations may still be though not in the same height and manner which the Apostles enjoyed God may do it still for he is left to the Liberty and Soveraignty of his own Dispensations and though Sight and the Beatifical Vision and Contemplation be the Happyness of the next World yet in some measure God may begin it here that his Children may enter into their Inheritance by Degrees and may be before-hand led into the Suburbs of Heaven As a Father gives the Child not only a part of the Estate but sometimes the Liberty of the whole House so God may give us here in this World not only those more Temperate Enjoyments of Peace and Joy in the Holy Ghost and the first Fruits of the Spirit but he may lead us into the Suburbs of Heaven and put us above the Clouds into the Glory of the World to come Though there may be such a Dispensation yet not in the same manner that the Apostles enjoyed it for that was peculiar to them and therefore when the Apostle Paul had reported his Rapture he pleaded that he had the Sign of an Apostle 2 Cor. 12.12 Truely the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds With these Raptures there was a Concomitant Revelation of the Will of God And they were for other ends these Raptures were not so much Excesses of Religion but Revelations for the great ends of the Gospel Iohn's Rapture was to receive the Visions of God for the Comfort of the Churches Peter's to go to the Gentiles Paul's that he might have Commission for the Apostleship and the Mark and Sign of an Apostle Therefore though God may use some such dispensation for we know not what he may do out of Soveraignty yet not in the same way and for the same end Those Raptures and Transportations which the Children of God now feel sometimes proceed from strong Pangs and Extasies of Love which for a while do suspend and forbid the distinct use of Reason and cast the Soul into a quiet silent gaze Observe that Love where it is moderate venteth it self in thoughts and words and it is a great help to make the inward sense more acute and sharp but where it is vehement and strong it is contented with it self and satisfied with its own Heat Ardor and Intenseness therefore there is not such a distinct actual Discourse As when a Man huggeth and embraceth a Friend the closer he huggeth him the less distinctly doth he behold and take a view of him so in the embraces of Love when the Soul falleth into the Arms of Christ and claspeth about Christ with the Arms of its own Love it hindreth the distinct Exercise of Reason and those Offices of Discourse by which the Soul would otherwise reflect upon him A Man that desireth a Precious Jewel at first he vieweth it with greediness and delight but afterwards he layeth it up in his Bosom and wholly pleaseth himself in the possession of it so the Soul that thirsts after Christ pleaseth it self in the consideration of his Beauty and Perfection and dwells upon it with Religious thoughts but afterwards Love growing very strong and being heightned unto the utmost degree shutteth the Eyes of our Souls and we only please our selves in a more intimate feeling and in the sweetness of our embraces Great and high Affections must needs hinder the use of Reason because all our strength and vigour runneth out into one faculty and then such a poor limited Creature as Man is cannot attend other Offices and Employments of the Soul It is very notable in the whole Life of Christ that he had no Extasie Propter maximam capacitatem supernaturalem animae because of the extraordinary perfection of his Person and the large Capacity of his Soul he had a Transfiguration yet all the while in the midst of that he had a temperate use of Reason Matth. 17. The Disciples were indeed suprised by those glimpses and emissions of his Glory they were overwhelmed so that they fell on their faces and were sore afraid verse 6. Poor Man being of a lesser Capacity cannot suffer such a feeling and high tyde of Affection without some Transportation and Ravishment beyond the support of Reason for the strength and vigour of his Soul is melted out to Christ in Love Now the Soul being of a limited Power and Capacity the more strongly it attendeth one Office and Function the less can it serve others Look as a Flame when it ascendeth endeth in a point and groweth narrower and thinner so such high Flames and such glorious Ascents of Affection usually mind but one thing and do not permit the Soul any variety of discourse but fix it in one thought and in one study and deliberate gaze 4. Usually such experiences of Gods Children are given in to them in the most Social Duties As in the time of Prayer Peter's trances fell upon him in Prayer Ordinary Extasies carry some proportion with that which is Extraordinary and usually the Soul flames out to God and breaks forth in Religious Ascents in the time of Prayer And so such strong Affection over-sets the Soul in the time of the Lords Supper Cant. 5.1 Eat O friends drink yea drink abundantly O beloved Be drunk with Loves that whole Song concerneth our Communion with Christ in Heaven and in the Ordinances above all in the Ordinance of the Supper which is the pledge of Heaven So also in the height of Meditation when the Soul hath been spent and much exercised it self in that work after the labour of Meditation God giveth in this silence and rest in the steady Contemplation of his Love and Glory and the mind being inflamed and heightened with Spiritual Thoughts and Exercises suffereth a kind of Transportation It is very notable that those Ravishments that were between Christ and the Spouse were in the Palm-tree Cant. 7.8 I said I will go up to the palm-tree I will take hold of the boughs thereof now also thy breasts shall be as clusters of the vine and the smell of thy nose like apples There Christ would satisfie himself with the Churches
thee to repentance And shall we use all these as Weapons of Unrighteousness Food Rayment Peace Plenty Ah but his Christ above all Oh never any sinned as I have done The Devil sinned but Christ never dyed for him as he did for me Iudas sinned but he was never pardoned as I have been Achan sinned but he had not that Light and Knowledge of the Gospel that I have had he did not live under such Means as I have injoyed we content our selves with an hasty Sigh Oh but it is a deep Sorrow that is required and an active pungent grief renting the heart Ioel 2.13 Afflicting the soul Levit. 16.29 Matth. 26.75 Peter wept bitterly When we are touched with a sense of our unkindness to God we shall mourn 4. Indignation which is an Act of our hatred against Sin hatred quickned into a Zeal against it Indignation is the Souls expulsive faculty when we heartily renounce it as unsuitable to our present resolutions professions and hopes Isa. 30.22 Thou shalt cast them away as a menstruous cloth thou shalt say unto them Get ye hence So Hosea 14.8 Ephraim shall say What have I any more to do with idols The Soul saith first when it is convinced Oh what have I done And then What shall I do And then What have I any more to do If a Christian did remember what he is and what he hopeth for these Questions would be more rise with him Repentance is not a bare purpose to leave Sin but to leave it with an hatred and deep displeasure against it SERMON II. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Secondly I Now proceed to the next terme which is the Terminus ad quem turning to God which is done in two things 1. A Setled Purpose and Solemne Dedication of our selves to his Use and Service which is a Resolution taken up upon Debates of Conscience Luke 15.17 18. And when he came to himself he said how many hired servants of my fathers have bread enough and to spare and I perish with hunger I will arise and go to my father First he came to himself then I will go to my Father This ariseth out of a sense of Gods Mercy in Christ Rom. 12.1 I beseech you brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable to God which is your reasonable service Lord accept me for thine and is the Fruit of super-natural Grace Iames 1.18 Of his own will begat he us with the word of truth and is accompanied with shame that God so long hath been kept out of his Right 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquetings and abominable idolatries and a purpose to serve him with all our might 2. It is seconded by a real performance Matth. 3.8 Bring forth therefore fruits meet for repentance Acts 26.20 That they should repent and turn to God and do works meet for repentance Without these he is a Lyar and deceiveth his own Soul if the Heart be not more watchful over it self affraid to offend God and grieve his Spirit more tender of the least Sin more careful to please God in all things more close at work in the business of Eternal Life These are fruits worthy of Repentance this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we do more than Carnal Hypocrites Fruits suitable to the power of Grace working in us and to our professions of respect to God This is the summ of the Doctrine of Repentance II. What doth the Scripture offer to perswade us to this work 1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons or such as are come to years of discretion Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Luke 13.5 Except ye repent ye shall all likewise perish Ezek. 33.11 Say unto them 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 Turn ye turn ye from your evil wayes for why will ye dye O house of Israel One way or the other turn or dye it is no moot point or matter of Controversie There are many Controversies about other things but in this all is clear Many will say there is such a doubtfulness that every one bringeth Scripture and maketh a nose of wax of it ductile and pliable to his own fancy But in points of absolute Duty it is fully clear and in the Marks of one that shall go to Heaven or to Hell especially in the Doctrine of Repentance Make use of the Scriptures and practice conscientiously according to your Light and God will clear up his mind to you By Study and Prayer and Practice you will come to an increase of Knowledge Iohn 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 2. It doth not only call for Repentance but a speedy Repentance Heb. 3.7 8. Wherefore as the Holy Ghost saith to day if ye will hear his voice harden not your hearts Ioel 2.12 Therefore also now saith the Lord Turn ye even to me with all your heart God standeth upon now If the Season were not determined yet the Nature of the thing would bear it A necessary work that is to be once done should not be left to uncertainties But because Men are loose and arbitrary and think they may make use of Repentance at their leisure therefore the Scripture is as peremptory for the Time as for the thing Now and to day if you will hear his voice harden not your hearts Assoon as you are convinced of your sinful estate Why not now Sin is such an evil that you cannot be rid of it too soon Sin is as a Poyson in the Bowels a Fire in a Building Now who will say we will get an Antidote next Week Or quench the Fire hereafter Sin is a Wound and shall we let it alone till it fester and rankle No Wound so dangerous as that which destroyeth Body and Soul no Fire so dreadful as the Wrath of God no Poyson so hurtful as that of Sin it robbeth us of Eternal Life God hath not given us leave for a day nor for a moment If a Man were banished by Proclamation and it were Death whoever should entertain and harbour him after ten dayes till the time were out there were no danger but God faith now When we are in any trouble we cannot brook any delay Psalm 102.2 In the day when I call
suit with the Duty of their place give warning of the danger And Magistrates may not give liberty to the wickedness of the People least they bring a Judgment on their own heads I have given you some view of the Words let me come to the points 1. That those that have received Mercies must be careful to give in answerable returns or to render according to what they have received 2. That it is a sign we are unthankful for Mercies when our hearts are liftd up under the injoyment of Mercies 3. Pride and Unthankfulness is a sad intimation of approaching Wrath and Destruction 4. When a Rulers heart is lifted up and doth not thankfully improve the mercies received from God the whole Land may smart for it I shall speak but to the Two first of these points Doct. 1. That those that have received Mercies must be careful to give in answerable Returns or to render according to what they have received It was Hezekiah 's Sin that he did not render according Here I shall enquire what it is to render according to what we have received Observe 1. There must be a Rendring 2. A Rendring according to the Rate and Kind of our Receipts I. A rendring There is a Reflection upon God from all his Works Hell-Fire casts back the Reflection of the lustre of his Justice and the Power of his Wrath. The World is round and the Motion of all things circular they begin in God and end in God their Being is from him and the tendency of their Motion is to him Rom. 11.36 For of him and through him and to him are all things All things do thus reflect upon God The wrath of man shall praise thee Psalm 76.10 We should want many occasions of rejoycing in God if it were not for the Wrath of Man Thus God is glorified passively All Events turn to a good account Thus all Creatures praise him Psalm 145.10 All thy works shall praise thee O Lord The Creatures offer matter of praise to God But we speak of the active rendring and returning Praise to God There are many words used in this Matter Those three which are most solemn are Praise Blessing and Thanksgiving which last is the Solemn Word of the New Testament as being proper to the Dispensation of it Gods Benefits being now fully manifested and accomplished There is a difference between these three terms Praise respects Gods Excellency as I may praise a Man that never did me good Blessing Gods Benefits It is an eccho to him Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Iesus And Thankfulness is not only declared in Word but in deed These three should alwaies go together We should gather up Gods Excellencies out of his Providences and acknowledge the Mercy and live the Life of Love and Praise Or if you will in rendring Praise to God these things concur 1. We must be affected with the Mercies 2. Solemnly praise God for them 3. Renew the Remembrance of them 4. Improve them to some good use 1. We must be affected with the Mercy Formal Speeches are but an empty prattle which God regardeth not David first calleth upon his Heart Psal. 103.1 Bless the Lord O my soul and all that is within me bless his Holy Name The Noblest Faculties must be exercised in the Noblest Work Is the Soul raised into an admiration of God Church Adversaries took up the customary forme Isa. 66.5 Your brethren that hate you that cast you out for my names sake said Let the Lord be glorified In an Instrument of Musick the more the sound cometh out of the Belly of it the sweeter if we expect flame we presuppose fire When the Heart is full of gracious Affections the Tongue will be loosed to praise God Psalm 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer 2. Solemne praising God for them It is an honourable Work Love is the Grace of Heaven Praise the Duty of Heaven There is no room for Faith nor use of Prayer It is Angels work as Sin is the Devils work It is good to be preparing for our Everlasting Estate It is comely for the Saints Psalm 147.1 Praise the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Usually we thrust gratulation into a narrow room It is a Stranger in our Publick Worship Self-love will put us upon supplication and our wants will beget a Natural Fervency in Prayer We are eager to have Blessings but we forget to return to give God the Glory Hosea 5.15 In their affliction they will seek me early This is Self-Love not Religion All the Ten Lepers could say Iesus Master have mercy upon us Luke 17.13 but only one of them when he was healed turned back and with a loud voice glorified God verse 15. Pharaoh could pray when Gods hand was upon him Oh it is the more honourable thing to give thanks and it is profitable Psalm 67.5 6. Let the people praise thee oh God! let all the people praise thee then shall the earth yield her increase There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular Generation between Vapours and Showers Vapours cause Showers and Showers cause Vapours The course of Mercy is stopped when God is not praised where do Husbandmen bestow their Seed most plentifully but where the Ground yieldeth most increase When the Land faileth year after year Men withhold their Seed God will not bury Mercies in the Grave of Unthankfulness It is a due to God it is his bargain with us Psalm 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He expects it as the return of all his Mercies Glory and Praise are the Revenews of the Crown of Heaven the rent reserved to God We have the Comfort and Use God will have the Glory and Praise We promised it to him Psal. 51.15 O Lord Open thou my lips and our mouth shall sâ—ew forth thy praise Want of Mercies maketh us prize them If we would look upon the vowes of our Affliction we should find cause to value our enjoyments It is our Priviledge as Men that we have a Tongue to bless God Iames 3.9 Therewith bless we God even the Father Therefore our Tongue is called our Glory Psalm 108.1 I will sing and give praise even with my glory Beasts have no reason Angels no Tongue Praise is necessary to give vent to our Affections yea to increase them Fire warmeth the Hearth and then the warmth of the Heart doth preserve the Fire Praise is necessary to convey our Affections to others as one Bird may set the whole flight on chirping 3. Renewing the remembrance of them Psal. 111.4 He hath made his wonderful works to be remembred the Lord is gracious and full of compassion Great Deliverances are things not to be once
live as if they were above changes God is neglected or but coldly owned as if now we had no more need of him Lam. 1.9 She remembred not her last end therefore she came down wonderfully That is She was not mindful of the Changes and Mutations to which all things are obnoxious Men usually loose their Sense of Duty with their Fears The Heart groweth flat and dead in Prayer not carried out with such Zeal and Earnestness as when we were in distress Or it takes us off from what we proposed in our Affliction and all our Vowes and Promises are forgotten 2. In Insolency This is manifested 1. By Contention When we are delivered then we revive the old quarrels as Timber warpeth in the Sun-shine When God giveth us success then follow Divisions The greatest strife is in dividing the Spoil Only by pride cometh contention saith Solomon Prov. 13.10 Plenty and ease begetteth Pride Dioclesians Persecution was brought on by the Factious Carriage of the Christians themselves contending for the Honours of the Church In King Edwards dayes when there was a little breathing then was there a Contention for Ceremonies 2. By Insultation over Enemies True they are under but it is unmanly to speak to the grief of those whom God hath wounded If our Mercies cannot be advanced but by the fall of our Brethren let us not insult but pity them David grieved when Saul fell and fasted for his Enemies Those whom the hand of the Lord hath touched have a kind of Reverence due to 'em as places blasted with Thunder and Lightning were accounted Sacred Iudges 21.6 And the children of Israel repented them for Benjamin their brother 3. By Oppression and Violence Because it is in the power of their hands Micah 2.1 Power doth mightily draw forth Corruption Tenderness of Conscience should be a restraint where publick force is not This I can do but I dare not But when Men imply their Power for hurt not for good and think to be born out in a sinful course by their Strength and Power it is Pride and Carnal Confidence VSE Oh Christians Beware of being lifted up in any kind 1. Take heed of secet thoughts of Merit Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying for my righteousness the Lord hath brought me in to possess this Land Though there be not such formal thoughts or down-right expressions yet this is the implyed thought There are explicite thoughts and implicite thoughts the one is actually and sensibly conceived in the Mind the other lurk and lie hid there and our Actions being interpreted are necessarily resolved into such thoughts As when you are scornful and pittyless vaunting your selves above others and do not actually admire the Riches of the Lords Goodness surely there is some latent thought of Merit in the Heart You may take notice of Gods Justice but still you must admire Free Grace 2. Take heed of ascribing to your Wisdom Power and Conduct Man would fain be Faber fortunae suae the Author of his own happyness justling God out of his thoughts Habbak 1.16 They sacrifice to their net and burn incense to their dragg because by them their portion is fat and their meat plenteous Insulting and glorying in their Wisdom and Strength Though a Man doth not fall down as a gross Idolater and performe Rites of Devotion yet his thoughts run this way and so God is laid aside God giveth his People warning of this Deut. 8.14 Let not thine heart be lifted up and thou forget the Lord thy God which brought thee out of the land of Egypt and ver 17. And thou say in thine heart my power and the might of my hand hath gotten this wealth Why should the Lord give so many warnings if we were not exceeding prone to this We should throw our Crowns at Gods Feet It is enough for us to be poor Instruments in Gods hand I hope you came here before the Lord with such a design this Day to strip your selves and give all the Glory to God 3. Take heed of the Pride of Self-dependance Hereby the Heart is taken off from God and then the Devil hath us upon the hip He that swimmeth in a full stream is apt to be carryed away with the stream It is a hard matter to see the nothingness of the Creature when we enjoy the fulness of the Creature Mans thoughts are alwaies swallowed up with his present Condition In Misery we think we shall never come out of it In Prosperity that it will never be otherwise Paul could say As having nothing yet possessing all things 2 Cor. 6.10 Few can say as possessing all things and having nothing so as to sit loose from our worldly dependances I have learned to abound it is an harder Lesson than I have learned to be abased Phil. 4.12 As there is more of choice in it and less of necessity We are beaten to the other We use to say such a one would do well to be a Lord or a Lady It is an harder matter than you are aware of Many have done well in a low Condition that could not manage an higher Ephraim is a cake not turned Hosea 7.8 Not baked of both sides so as to walk with an Holy Equality and evenness of Spirit in all Conditions You think it is hard to bear Miseries it is as hard to master Comforts to carry a full Cup without spilling and to keep from surfeiting at a rich and luscious Banquet Few know how to abound To prick these windy Bladders in solemn remembrances of Mercy such things as these are necessary 1. A special Recognition and Recalling of Sins is not unseasonable Let the warm Sun melt you Ezek. 36.30 31. I will multiply the fruit of the tree and the increase of the field that ye shall receive no more reproach of famine among the heathen Then shall ye remember your wayes and doings that have not been good and shall loath your selves in your own sight for all your iniquities When Mercies humble us and set us a mourning it is a kindly work Moses bowed himself when the Lord proclaimed the Name of his Mercy Oh bow your selves poor worthless Creatures that God should look upon us 2. Meditate upon the Changes of Providence Things are at a great uncertainty in the World Hezekiah is delivered and then falls sick he is delivered again and then groweth proud and then came Wrath upon him and upon all Iudah and Ierusalem Psalm 39.5 Verily every man at his best estate is altogether vanity not only in his worst but at his best Estate When he is in his Zenith then he is at the vertical point Verily this is a Truth should be stamped deeply upon all our hearts Belisarius a famous General to day and within a little while forced to beg for a half-penny Things and Persons are as the Spokes of a Wheel sometimes in the Dirt and sometimes out
as to assure our Hearts before him 3. Conscience is easily offended but not easily appeased As the Eye is easily offended with the least dust or mote which soon gets in but is not easily gotten out But then to appease it costs a great deal of trouble Therefore if we would as Paul keep a Conscience void of Offence there needeth much tenderness and watchfulness for by the Commission of deliberate and wilful Sins you may raise a Tempest that is not easily laid again as David felt broken bones after his foul fall Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Before the Action Conscience sheweth what is to be done in the Action it guideth us in doing after the Action it censureth it as well or ill done And so either comforteth us with hopes of a Reward or terrifieth us with fear of Punishment As a Man acteth so Conscience is a Party as the Action is censured so Conscience is a Judge after the Action the force of Conscience is usually seen more than before the Fact or in the Fact because before and in the Action the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds to darken the Mind and trouble it and draw it on their side by their pleasing violence By the Treachery of the Senses and Revolt of the Passions the Mind is betrayed but as the Violence of the Affections ceaseth and is by little and little allayed guilt flasheth in the face of Conscience and Reason hath the greatest force to affect the Mind with grief or fear The Act being over and the Affection satisfied the Soul giveth place to Reason which was before contemned and when it recovereth the Throne it striketh through the Heart with a sharp Sentence and Reproof for obeying Appetite before it self and brings in Terrour and Trouble which causeth the Soul to sit uneasy Matth. 27.4 I have sinned in that I have betrayed the innocent blood Rom. 1.32 Knowing the judgment of God that they which commit such things are worthy of death Therefore do not go like an Ox to the Slaughter nor a Fool to the Correction of the Stocks 4. Conscience is the best Friend and the worst Enemy It is the best Friend partly for its Comfort Prov. 15.15 He that is of a merry heart hath a continual feast 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience no Bird sings so sweetly as the Bird in the Bosome Partly for its nearness it is alwaies with us in Health and Sickness in Life and in Death Husbands and Wives who are most together yet because they live a distinct Life they are often apart Death looseth the Bond and Knot but this remaineth with us So it is the worst Enemy Partly for its universal nearness it is sad for a Man to be at odds with himself and fall out with his own Heart It is a Domestical Tribunal which alwaies remaineth with us and therefore Iob could bear the Reproaches of others but his own heart should not reproach him as long as he lived Iob 27.6 Partly because of the grievousness of the Wound and Stroak Prov. 18.14 A wounded spirit who can bear It is no less than the fear of the Wrath of the Eternal God A Man cannot run away from his Conscience no more than he can run away from himself and therefore for a Man to please others and offend his Conscience what folly is that Or to please a Lust to wound his Conscience A Lust or vain Appetite is an unjustifiable thing and will soon appear so but the Fears of Conscience are justified by the highest Reason the Law of God the satisfaction of a Lust is a poor vanishing Pleasure but the observing and keeping a good Conscience breedeth a solid Joy which will stick by thee to the very last and when thou comest to dye will be a support to thee Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight When thou must leave Riches Honours and Pleasures which are the Baits of thy Lust this will stick by thee 1 Iohn 2.17 The world passeth away and the lust thereof but he that doth the will of God abideth for ever Therefore now thou shouldest mortifie thy Lust and gratifie thy Conscience 5. Thy Conscience is the beginning of Heaven and Hell A good Conscience is the beginning of Heaven and Peace and Joy in believing is a foretast of that fulness of Joy and Pleasure which we shall have when we come into Gods immediate presence The glorified Spirits carry a good Conscience with them to Heaven their works follow them Rev. 14.13 And the damned carry their Stings and Convictions with them to Hell Mark 9.44 Their worm dyeth not and the fire is not quenched Oh think of this The Joys of the Spirit are an Antipast of Glory called often an Earnest in Scripture 2 Cor. 1.22 Who hath also sealed us and given the earnest of the spirit in our hearts And the Horrors of Conscience are the Suburbs of Hell Oh therefore be sure to keep all quiet within and whatever be your Temptations do not offend Conscience but unfeignedly discharge your Duties to God and Men 6. If there be a crack and a flaw in your Conscience all your trading with Heaven is at a stand there cannot be any serious dealing with God nor Holy boldness in Prayer 1 Iohn 3.21 If our hearts condemn us not then have we confidence towards God When you have sinned away your Peace a strangeness and distance groweth between God and you Psalm 32.3 When I kept silence my bones waxed old through my roaring all the day long Gen. 3.8 And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden Adam run to the bushes Your hearts will grow shie of God and you cannot so comfortably look him in the face and so the sweetness of Holy Privacy and Communion with God will be lost Time was when you could go boldly and open your Hearts to God but now you are afraid of him and every Act of Commerce is a reviving of your Bondage the remembrance of God is a trouble to you 7. If Conscience speaketh not it writeth for it is not only a Witness but a Register and Book of Record Ier. 17.1 The sin of Iudah is written with a pen of iron and with the point of a diamond We know not what Conscience writeth being occupied and taken up with Carnal Vanities and carryed away with foolish and hurtful Lusts but we shall know afterwards when the Book of Conscience shall be opened Rev. 20.12 And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were
his own wounds so must we look upon Christ as our own Saviour with application to our selves Iohn 20.28 My Lord and my God! 3. Affectionate with Desire and Trust. With desire longing for Cure there must be hearty groans and desires Our eyes are upon thee 2 Chron. 20.12 The having our eyes to any thing noteth our desire Psalm 121.1 I will lift up mine eyes unto the hills from whence cometh my help Earnestly desire to be partaker of these benefits by Christ 1 Pet. 1.7 To them that believe he is precious And with trust Isa. 17.7 At that day shall a man look to his maker and his eyes shall have respect to the holy one of Israel that is he shall seek to him trust in him depend upon him because what Men trust to they are wont frequently and wistly to look after and to have their eyes fixed upon Psalm 123.2 Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden to the hand of her mistress so our eyes wait upon the Lord our God till he have mercy on us Psalm 34.5 They looked to him and were lightned That is comforted in the middest of their darkness and trouble Psalm 141.8 Mine eyes are unto thee O God the Lord in thee I trust 4. Ingaging we need to get open Eyes to see him and contemplate him till we see Beauty in him that may allure us to love him and esteem him as the fairest of Ten Thousand to renounce our selves and the Vanities of the World and betake our selves to his Discipline to see all is nothing in comparison of his Excellency Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. A True Knowledge of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 which is elsewhere rendred acknowledging so as to give due Honour Respect and Reverence to him We may know Strangers and those whom we contemn and despise but we do not acknowledge them VSE Let us look upon the Lord Jesus for cure He calleth upon us in his word Look unto me and be ye saved all the ends of the earth Isa. 45.12 It is little that we can afford Christ if we cannot afford him a serious look It may be you will think that this is so sleight a work that it will not produce any great effects in the Soul that a look should heal is strange Surely you will say this is not a full Notion of Faith nor an Act that will do us any good I answer Indeed it will not if it be done sleightly Therefore let me tell you that there are several Notions of Faith which all have their use Some Notions are fitted for Soul-Examination as Faith that worketh by Love that conquereth the World that purifieth the Heart these do best for a deliberate search and the stating of our Interest Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin as coming running flying and seeking when the Soul is under trouble and hangeth off from the Grace offered we press them to come as our Necessities are great we press them to run a Soul deeply pressed with a sense of its Necessity and Danger is alwaies in hast so we press them to flie for refuge when Comfort appeareth not presently we press to seek and to a diligent attendance on the appointed means Some for Agonies of Conscience after some former manifestations of Gods Love these we exhort to staying and resting Isa. 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God We press recumbency and adherence Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth i◠thee Some for Agonies of Death and great and imminent dangers when long Debates are not so seasonable these we press to committing 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 1 Pet. 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful creator Jesus Christ himself did so Luke 23.46 Father into thy hands I commend my spirit And David Psal. 31.5 Into thine hand I commit my spirit Some for Holy Duties as Word Prayer Lords Supper we press to acceptance of Christ in the word to coming to Christ or to God by Christ in Prayer we accept him from God in the word of Promise we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for In the Lords Supper as Religion is made visible and we are to make use of the help of Sense Eye Tast and Hand so we press you to take eat and look this is a Notion for this use when Christ is crucified as it were before our Eyes Well then this is one great work to look to Jesus the Author and Dedicator of our Faith to spy out Christ under his Memorials here he is set forth dying and hanging on a Tree Pilate when he had scourged him brought him forth and shewed him to the Iews he said Behold the man Iohn 19.5 We say to you in Gods Name Behold your dearest Redeemer bleeding and dying Now he is evidently set forth to you your business is to behold him And that this look may be serious Remember 1. This is supposed that you come hither as stung with Sin and that your Hearts are deeply affected with your Malady Alas otherwise here is no work to do if Men are not sensible of their Malady why should they look after a Remedy Matth. 9.12 13. They that be whole need not a Physician but they that are sick For I am not come to call the righteous but sinners to repentance None but the burdened will look out for ease or the self-condemned for Pardon If sin be not sin indeed Grace will not be Grace indeed Christ was anointed to heal the broken-hearted Luke 4.18 2. Your sight of Christ must not meerly be Historical and Literal the work of the Understanding and Memory but of Faith A few cold thoughts raised upon this occasion do not warm and comfort the Heart You are to look to him so as that the Heart be affected with Mourning Desire and Trust. 1. Mourning for Sin If you are sensible of your case you will do so A slight glance of the thoughts leaveth no Impression Look as the three Maries Mary the Mother of Jesus Mary the Wife of Cleophas and Mary Magdalen they were affected when they saw Christ dying Iohn 19.25 26. Of one of them it is said Luke 2.35 Yea a sword shall pierce through thine own soul also So do you Acts 2.37 When they heard this they were
and morning and noon will I pray and cry aloud and he shall hear my voice Extraordinary Prayer is upon special weighty occasions which requireth more than ordinary continuance of time and affection Ioel 1.14 Sanctifie ye a fast call a solemne assembly gather the elders and all the inhabitants of the land into the house of the Lord your God and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of and none to be neglected and in none of these cases must we cease to pray when God requireth it at our hands II. What it is to pray without ceasing This needeth to be explained because some strain it too far others streighten it too much and we must state the matter so as to avoid the extreams on both sides 1. One Extream is that of the Ancient Euchites and because they seem to be befriended by the Letter of the Text we must clear the Matter a little Their sensless errour was as if the act of Prayer were never to be discontinued and therefore they omitted all other Duties and would only pray 2. The other extream is of those who keep not up a constant frequent return of this Duty We must obviate both 1. For those that would never intermit this Exercise 1. We must shew them their error by explaining the Word A thing is said to be done continually and without ceasing which is done at the constant times and seasons as often as they return As David told Amasa 2 Sam. 19.13 Thou shalt be captain of the host before me continually That is as often as the Army was led forth So 2 Sam. 9.12 Mephibosheth did eat bread at the kings table continually That is at the constant stated times of eating So Rom. 9.2 I have great heaviness and continual sorrow in my heart That is as often as he thought of them So also is the word without ceasing used 1 Thess. 2.13 For this cause we thank God without ceasing That is as often as he was with God So 2 Tim. 1.3 Without ceasing I have remembrance of thee in my prayers night and day That is Evening and Morning as often as he went to God 2. The Matter may bear a good sense if you interpret the Apostles direction either 1. Of the Habit of Prayer or the praying temper that frame of Spirit or Affection which is fit for Prayer must never be lost Psalm 104.9 But I give my self unto prayer In the Original there is no more but I prayer as if he were wholly made up of Prayer and Supplication this was the work he was given to or most intent upon 2. It may be interpreted of a Vital Prayer All Duties may be resolved into Prayer and Praise Now as the Life of a Christian is a Life of Love and Praise a kind of Confession or Hymn to God so in other respects it is a Prayer Semper orat qui semper bene agit he that liveth in a constant Obedience to God and dependance upon him doth in effect alwaies pray to him Now thus doth a Christian both as to Life Natural and Spiritual Psalm 25.5 On thee do I wait all the day Every Minute we depend upon him for the direction and support of his Holy Spirit So Prov. 23.27 Be thou in the fear of the Lord all the day long He liveth in an awful regard loath to displease God because all cometh from him Now this is vertually a Prayer because he still elevateth his thoughts and desires towards him and looketh for all from God 3. This Praying without ceasing may be interpreted of our continuance in the Duty till we obtain the ends of Prayer and that some competent time is to be spent in it Prayer is the lifting up of the Heart or the offering of our desires to God in some affectionate manner in extraordinary occasions the time may be longer as Christ spent whole Nights in Prayer Luke 6.12 He went out into a mountain to pray and continued all night in prayer to God On ordinary occasions the time may be shorter but the general Direction is continue in Prayer Rom. 12.12 Continue instant in prayer A short good Morrow is too slight a Complement for the Great God such interparleance with him is necessary as may warm the heart and serve the ends of Prayer 4. Praying without ceasing may express our perseverance in Prayer without fainting Luke 18.1 He spake a parable unto them to this end that men ought alwaies to pray and not to faint when we will not let God alone until he bless us We must not yield to despondency though we be not heard presently but let us pray the more earnestly though the Prayer seemeth to be checked and contradicted by Gods Providence as the Woman of Canaan gets ground by discouragements Matth. 15.22 to the 28. We must reiterate our Petitions for one and the same thing till it be granted As Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me A seeming repulse and denyal maketh us the more vehement for the Language of Gods rebukes is not to pray no more but pray on still It is yielding to a temptation to desist 5. This praying without ceasing is to be interpreted of the universality and the frequency of the return of the occasions and opportunities of Prayer and we may be said to do that without ceasing which we do very often So that though the Act of Prayer be intermitted the course of Prayer should not be interrupted for we are to pray at all times in all conditions and in all businesses and Affairs 1. At all times never omitting the Seasons of Prayer stated or occasional There are stated times of Prayer something must be done every day Thus our Lord directeth us to pray Matth. 6.11 Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Though it be mentioned but in one Petition yet it referreth to all the rest We need daily Bread daily Pardon daily Strength against Temptations Yea there seemeth to be a double standing occasion every day in the Morning for direction in the Evening for protection as God appointed a Morning and Evening Sacrifice Numb 28.4 The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even If any be contentious let me tell you it is an ill spirit that doth dispute away Duties rather than practice them So there are occasional times when God by his Providence inviteth us to it as by some special Affliction Psalm 51.15 Call upon me in the day of trouble or some business in hand wherein we are to ask his leave counsel and blessing Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way for us and our little ones 2. In all Estates and Conditions afflicted and prosperous In an adverse or afflicted Estate Iames 5.13 Is
they visited thee The keeping up of this Acquaintance is necessary both to our present Comfort and future Acceptance 1. For our present Comfort it giveth you boldness to come to God in all your necessities and streights if you daily wait upon him Frequency of Converse begets familiarity and familiarity begets confidence When God and you grow strange you cannot come with that freedom to ask his help as those that familiarly converse with him do Eph. 3.12 In whom we have boldness and access with confidence by the faith of him A Child is not afraid to go to his Father nor a Man unto his Friend to pour out his complaint into his bosom nor a Servant of daily attendance to open his Suit to his Master they know his name Psalm 9.10 and are acquainted with him 2. For our future acceptance Luke 21.36 Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man viz. at his coming They that are constant in Prayer make up their Accounts with God daily and so may with the better confidence attend his coming When you have been frequently with him frequently entertained by him and accepted with him had your Prayers heard and Desires granted it is a great incouragement in the hour of Death when you are to leave the World and come immediately before him On the other side for Men to appear before a God whom they never knew nor heartily loved and with whom they were never acquainted as to any intimate Communion and Converse this is a sad case Alas at the best it is to an unknown Friend but indeed it is to a certain Enemy they never had experience of his kindness which they would own nor interest in his Love and now are forced into his Presence against their Will Alas how soon will the time come when Men would fain set about Prayer but it is too late they have then neither Treasure nor skill to pray and the Prayers they then make are not the Fruits of Faith and Love but of Despair and Horrour they cry Lord Lord but Christ saith I know you not ye are workers of iniquity But on the other side they are fitted for Everlasting Communion with God who are acquainted with him already and when they come to be translated they do but change Place not Company Heaven is an access to God and the Throne of Grace is the Porch of Heaven We begin the Heavenly Life here by these frequent converses with God and our access to him now 3. With respect to the New Nature or the Temper and Disposition of the Saints Prayer is the cry of the New Creature a work natural and kindly to the Saints Zech. 12.10 I will pour upon the house of David and the inhabitants of Ierusalem the spirit of grace and of supplications A Spirit of Grace will soon break out into supplications and vent it self that way Acts 9.11 Behold he prayeth Zeph. 3.9 I will turn to the people a pure language that they may all call upon the name of the Lord and serve him with one consent In the Margin it is a pure lip Gods true Children are carryed to him by a kind of Natural Motion as light Bodies move upward they are a sort of Men that are seeking after God Psalm 24.6 This is the generation of them that seek him that seek thy face O Iacob Selah Therefore we should quite check and cross the bent and inclination of the New Nature unless we be much in Prayer and often with God 4. With respect to the necessities of the Saints Our wants are continual as well in Spiritual as in Temporal things That we need daily Bread is evident to Sense and that we need daily Pardon and daily Strength against Temptations should be as evident to Faith The Soul hath its necessities as well as the Body yea they are greater and of a more dangerous Nature Sometimes we lack Wisdom and who shall give it us but God Iames 1.5 If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Sometimes we lack Strength and that is to be sought in Prayer Eph. 3.10 That he would grant you according to the riches of his glory to be strengthned with all might by his spirit in the inner man Sometimes we lack life and quickning and to whom should we go but to the live-making Spirit to him who quickneth all things In short the Throne of Grace was set up for a time of need and therefore when our necessities drive us to it we should not hang off Heb. 4.16 Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need We alwaies need to be delivered from evil we alwaies need to be established in good sometimes we need a Blessing on what we have that our Comforts may be sanctified to us sometimes a Blessing on what we do that we may begin it and end it in God All our Relations increase our necessities so do all our injoyments new Mercies occasion new Necessities And in the variety of our Afflictions we have still somewhat to do with God The receipt of one Mercy discovereth the need of another 5. With respect to the utility and profit of it It is endless to instance in all things I shall confine the Discourse to Spiritual profit and there 1. The Three Radical Graces Faith Hope and Love are acted and increased in Prayer Iude 20 21. But ye beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercies of our Lord Iesus Christ unto eternal life Mark there praying in the Holy Ghost is to be referred in common to them all to building up your selves in your most Holy Faith to keeping your selves in the Love of God to looking for the Mercy of our Lord Jesus Christ unto Eternal Life Surely frequent Prayer keepeth every Grace active and more ready than if it were seldom used 1. For Faith in this Duty the Misteries of our most Holy Faith are reduced to practice even that great Mistery of the Trinity and their distinct personal Operations we find the benefit of it in Prayer Eph. 2.18 For through him we both have an access by one spirit unto the Father To the Father as an All-sufficient Fountain of Grace Gen. 17.1 I am the Almighty God By Christ who hath purchased leave welcome and audience Heb. 10.19 By a new and living way which he hath consecrated for us through the vail that is to say his flesh And by the Spirit who hath given us an Heart to come inspiring us with Holy Motions enlivening our Affections Rom. 8.26 Likewise the spirit also helpeth our infirmities That we may open our Hearts to God If Prayer be Prayer indeed
it Sin dyeth when the Love to it dyeth All that are converted to God are possessed with an Enmity to Sathan and his wayes such as they had not before when they remained in the degenerate State They have a New Heart and a New Spirit not the Spirit of the World but the Spirit of God The Natural Spirit that Spirit that dwelleth in us is the Spirit of the World The Spirit that inclineth us to worldly and sensual satisfactions but the Spirit maketh them look after the things promised by Christ and required by Christ 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God The Natural Spirit was a Spirit that lusteth to envy Iames 4.5 And so the Satanical Spirit But this is a Spirit of Love to God and Man that maketh us to seek his Glory and the good of others 'Till this Spirit be planted in us we have not changed Masters 2. As to Confirmation and Perseverance Christ will not loose the prey that he hath recovered out of the hands of Sathan Indeed while any thing of Sin remaineth there is somewhat of Sathan left which he worketh upon There is a remnant of his Seed in the best The Godly are yet in the way but not at the end of the Journey Therefore Sathan hath leave to assault them while they are here but Christ will perfect the Conquest which he hath begun and the very being of Sin shall at length be taken away At Death Sin is totally disanulled Iude 24. And to present you faultless before the presence of his glory Eph. 5.27 That he may present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish When the Vail of the Flesh is rent once there is a ceasing from Sin The Physician of Souls will then perfect the Cure and finish the Work The question then is how far Sathans power is destroyed as to the Converted I Answer Negatively not so far as to exclude our Duties or Tryals but affirmatively the Victory is secured by Promise to the striving Christian. 1. Negatively Not to exclude our Duty There is still room left for Prayer Watchfulness Sobriety Serious Resistance that we may use the means appointed for our safety 1. There is required of us Sobriety or an Holy Moderation of the Comforts and Delights of the present Life The Devil the Flesâ— and the World joyn in Conspiracy against us By the baits of the World Sathan inticeth our Flesh to a neglect of God and Heavenly things therefore we must be sober 1 Pet. 5.8 use the World as not abusing it 1 Cor. 7.31 that our Hearts be not depressed and disabled from looking after our great End and Happiness 2. Vigilance and Watchfulness is necessary that we may stand upon our Guard avoiding Snares fore-casting Hazards least we fall as a ready prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand ye fast in the faith quit you like men and be strong The first point of a Christian Souldier is to watch Conscience must stand Porter at the Door of the Soul examining what goeth in and what cometh out The Devil watcheth all advantages against us to espy where we are weakest Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought upon by Sathan Eph. 4.27 Neither give place to the devil If you but set open the door to Sathan the Capital Enemy of Mans salvation he will re-enter his old Possession and seek to exercise his old Tyranny therefore watch 3. A stedfast resistance Whom resist stedfast in the faith When we are yielding Sathan gets ground but he is discouraged by stedfast resistance This must be in the Faith or by a close adherence to Gods Word 1 Iohn 2.14 I have written to you young men because you are strong and the word of God abideth in you and ye have overcome the wicked one Adhering to the Priviledges of the Gospel as our Happiness and persevering in the Duties as our work or resolving by a constant continuance in well-doing to wait for Christs Mercy 4. We are also to pray earnestly Psalm 119.133 Order my steps in thy word and let no iniquity have dominion over me We had need to pray earnestly because sin will put strongly for the Throne again therefore beg Direction 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant which must be often called to remembrance Rom. 6.11 Likewise also reckon your selves dead unto sin and alive unto God Rom. 8.12 We are debtors not to the flesh to live after the flesh If Christ had so destroyed the Devil as to exclude our Endeavours and our Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all that furniture of Grace which he hath provided for us lost and useless Surely the Enemy and Avenger is not so stilled but that we need to be sober and watchful and stedfast in the Faith and much in Prayer and ever mindful of our Covenant and vowed Death to sin A Man that is baptized he hath a Debt and Bond upon him Secondly Christ hath not so stilled the Enemy and the Avenger to exempt us from Tryals of our sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes sharp and grievous opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Iob was permitted to Sathan for his Tryal Iob 1.12 Paul had his Messenger of Sathan for his Tryal to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils 2 Cor. 12.7 8 9 10. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are but not destroyed exercised with Temptation but not over-whelmed 2. Affirmatively 1. 'T is so far broken and destroyed that we have necessary assistance provided for us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Perfect That is manifested to be perfect When the World is of Sathans side God is of our side 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthned me 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able but will with the temptation make a way to escape 2. The final Victory is secured by Promise to the striving Christian Rom. 16.20 The God of peace shall bruise Sathan under your feet shortly 2. As to his Interest in the Corrupt World the Kingdom of Sathan is more and more subdued For Christ must divide the spoil with the strong Isa. 53.12 Christ prevails upon Opposition and against Opposition and by Opposition For 1. Christ having a grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means
wonderfully reconcile the heart to God and make our thoughts of him sweet and acceptable when we come to Pray to him Christ will not be strange to his own flesh as we are bidden Not to hide our selves from our own flesh Isai. 58.7 3. His bountiful providence His former kindness to David is mentioned all along the Chapter both by the Lord himself and also by David God that hath been good will be good for he wasteth not by giving but is where he was Iam. 1.5 If any lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him As the Fountain remaineth as full as ever tho it overflow and sendeth forth its streams God delighteth that former mercies should be improved to future trust 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us And to Prayer Phil. 4 6. In every thing by Prayer and Supplication with Thanksgiving let your requests be made known unto God Promises should not lye by us as a dead stock Psal. 116.2 Because he hath inclined his ear to me therefore will I call upon him as long as I Live Deus promittendo et donando debet God is a Debtor both by his Promises and by his Gifts He loveth to crown his own mercies and to follow gift with gift For he is not weary of giving 4. His Promises The Promises to incourage Prayer are very large 1. There are indefinite promises of Audience Psal. 50.15 Call upon me in the day of trouble I will deliver thee Job 22.27 Thou shalt make thy Prayer unto him and he shall hear thee and thou shalt pay thy Vows So Isai. 45.19 I said not to the Seed of Jacob Seek me in vain Now these are mighty incouragements and shew us that 〈◊〉 is not labour in vain to seek God So that if there be not a commandment in our way to stop our requests we have all the ingagements in the World to come and acquaint God with all our desires griefs fears wants requests We may find in our hearts to be dealing with him upon these incouragements For what cannot God do And what will not Prayer do with a good God who is readily inclined to his People and able to do what he pleaseth and hath promised to do what we desire 2. There are promises of general universal concernment that God will not only hear Prayer but do all that we desire of him As John 14.14 If ye shall ask any thing in my Name I will do it And Matth. 21.22 And all things whatsoever ye shall ask in Prayer believing ye shall receive Psal. 37.4 Delight thy self in the Lord and he shall give thee the desires of thy heart And many such expressions Not that men have a lawless liberty allowed them to ask what they will and Gods power shall lackey after their vain fancies and appetites No these large and universal offers admit of a limitation propounded in Scripture and that then when these universal particles are mentioned these limitations are to be regarded that you may not make promises to your selves and set God a task by your self-conceitedness and vain fancies and think him ingaged beyond what he is pleased to bind himself unto But what are the Limitations 1. That we ask righteously according to the matter So you have the limitation 1 John 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him All the business is what is the meaning of these words According to his Will Ans. With Conformity to his Revealed Will and with Submission to his Secret Will Surely with Conformity to his Revealed or Commanding Will that we ask nothing unjust or sinful and seek to bring God to our hire as Balaam when he built Altars and sought to God for leave to Curse his People And that we ask nothing but what is agreeable to his Secret Will Many things are lawful yea and commanded as for Parents to ask the Conversion of their Children and it is our Duty to use the means in order to it but we must refer the success to God God must be judge what shall be most for his Glory In short we must ask according to his Commanding Will with due respect to his decreeing Will Ioh. 14.13 Whatever ye ask the Father in my Name I will do it that the Father may be glorified in the Son Whatever belongeth to our Duty and the Glory of God we must do but for the event how God will be glorified by either we must submit it to God So for lawful things Gâ—ace puts a restraint upon the Will of a renewed man that he seeketh nothing but what may be for the Glory of God and his Good If he asketh other things and to other ends he is prompted thereunto by his Flesh which maketh him Lust after Vain Empty Carnal Satisfactions to please his flesh 2. The next Limitation is to the manner If we ask them fervently and with that Life and Seriousness which finding a Prayer in the Heart doth require So Mat. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Prayers are not answered if the Spirit of Prayer be wanting or that liveliness which is necessary to make it Prayer though the form and fashion of it be kept up Men may pray but that Life which their Necessity calleth for may be far to seek When we set our Face to seek the Lord God with Prayer and Supplication Dan. 9.3 I set my Face unto the Lord God to seek by Prayer and Supplications Jer. 29.13 Ye shall seek me and find me when ye shall search for me with all your Heart This sets the Spirit of Prayer a work 3. The next Qualification is of the Person as in the Text Thy Servant so in other places 1 Ioh. 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things which are pleasing in his sight That is we are as certain we shall receive as if we had it already If Prayer should be performed with the greatest Earnestness and the greatest Faith and Confidence yet if the Consciences of men reprove them of any looseness and lightness of Spirit or that they have served God by halves and are off and on with him in their Practice and look for good things from God while they neglect their own Duty and what is required of them they cannot think that God should do it for them they cannot look that God should be ingaged any further than he hath ingaged himself So Ioh. 15.7 If you abide in me and my words abide in you ye shall ask what ye will and it shall be done unto
God A moderate estate is freest from Temptations Abundance of all things without any want disposeth to a forgetfulness of God as perpetual want without any taste of Gods goodness on the other side disposeth the Soul to Atheism which are the two extreams whereof the one starveth religion the other choaketh it The middle sort of Men carry away Heaven and Graces while others disregard God Both poverty and riches in the extremities have their temptations the middle estate is freest from danger both of sin and misery Fertile ground is apt to breed Weeds Oh that Men would often think of the worthlesness and insufficiency of Worldly things I shall not be more safe nor happy nor acceptable to God nor more comfortable in my self It 's Grace does all in Poverty and Riches and so all Men are upon the same level Iam. 1.9 10. Let the Brother of low degree rejoice in that he is exalted but the rich in that he is made low 3. Greater Estates lye open to greater cares and troubles Eccles. 5.11 When Goods increase they are increased that eat them and what good is there to the owners thereof saving the beholding of them with their Eyes True they have more attendance but then more provision is required for them The charge of Family and Retinue will increase likewise there are more Bellies to be filled more Backs to be cloathed in that which is real others have their comforts as well as he 4. Greater Estates must give greater Accounts We are Gods Stewards and we must give an account of our Stewardship Luke 16.2 You do but seek a greater trust and you cannot discharge that you have already Luke 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We must give an account for more time more opportunities to do good the more mercy the more plenty there 's a greater reckoning to make 5. When we come to die it is not the possession but the use will comfort us We can carry nothing with us into the other World but the comfort of a good Conscience Eccles. 5.15 As he came forth of his Mothers Womb naked shall he return to go as he câ—me and shall take nothing of his labour which he may carry away in his hand Riches cannot go with us into the other World A Godly Man can carry his happiness with him which another leaveth behind him A worldly wealthy Man hath made his Will and left all his Estate to such a Son such an Inheritance to such a Daughter such a portion to such a Friend such a Legacy What hath the poor Man left for himself If he hath not Grace what hath he left to carry with him but the anguish and misery of a guilty Conscience and the expectation of worse to come Oh poor miserable Creature when all things take their leave what a sorry comfort will that be that he hath once possessed But if he hath used it well their works follow them Luk. 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting Habitations Well then use diversion 1. Let your desires be set on other blessings I must and will have Grace Pitch your desires on the great blessings of the Covenant I must and will have Grace and Heaven Valde protestatus sum saith Luther me nolle sic à Deo satiari Psal. 106.45 Remember me O Lord with the favour that thou bearest unto thy People O visit me with thy Salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine inheritance Give me the favour of thy People There is no danger nor no snare in that I will not be put off with other things Whosoever will Rev. 22.17 let him take the Water of life freely All our business with you is to bring you to this resolute bent of Heart as to your Spiritual and Eternal injoyments These are the blessings of his People Christ gave his Spirit to the faithful Apostles and his Purse to Iudas As Iacob would take no nay he must have the blessing So a Christian Lord I must have Christ and I must have Faith This is Holy Impudence Luk. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth 2. Chuse other business One that maketh it his business to go to Heaven and to serve and please God will not so easily be surprised by the love of the World he will measure himself by thriving in Grace not in Estate Psal. 119.14 I have rejoiced in the way of thy testimonies as much as in all Riches Every man is as his business is Iohn 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life 1 Tim. 4.7 Exercise thy self unto godliness The main business of your Life is for Earth or Heaven to please God or to get the World which way is your labour and care carried out You should be most careful to get Gods love and work out your Salvation Vse 4. To observe and examine whether this disposition be in us yea or no. This will be known 1. By the frequency of your Thoughts 2. By the vehemency of your Desires 3. By the drift and course of your Lives 1. By the working of the Thoughts and debates of the Heart If the Heart be still exercised with covetous projects if you have your Wits set a work how to get in more this shews you would be rich Thoughts are the genuine issue and birth of the Soul and do discover the temper of it When their minds do run only upon earthly things Phil. 3.19 Whose end is destruction whose God is their Belly and whose glory is in their shame who mind earthly things Such a project and course of gain Iam. 4.13 and that with a savour and sweetness Still catering and contriving not how to grow good and gracious but great and high in the World The worldling in the Gospel is brought in musing Luk. 12.17 18. And he thought within himself saying What shall I do because I have no room where to bestow my fruits And he said This will I do I will pull down my Barns and build greater and there will I bestow all my fruits and goods I will do thus and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum mirè appositum saith Beza For a worldly Man is always framing Dialogues within himself and asking and answering his Soul and his Heart is so incumbred with these thoughts that he cannot get it off in holy duties Ezek. 33.31 They come unto thee as the people cometh and they â—it before thee as thy People and they hear thy words but they will not do them for with their mouth they will
the Heart and may be determined partly by the object or matter believed partly by the subject of it or the acts of the Soul towards it First The Object or Matter believed is in short this That there is a God Heb. 11.6 That God having made Man he hath right and power over him to govern him by his Laws James 4.12 There is one Law-giver who is able to save and to destroy That Man failing in his Obedience he and all his Posterity are subject to the wrath and vindictive Justice of God Rom. 3.19 That all the World may become guilty before God Ephes. 2.3 And were by nature children of wrath even as others That such was God's Love that to recover Man out of this wretched condition he sent his own Son into the World John 3.16 That Iesus Christ who was the Son of God died for our offences and rose again for our Iustification Rom. 4.25 That is died to expiate our sins and rose again to convince the unbelieving VVorld of the Authority and Dignity of his Person and Offices and also of the truth of his Law and Covenant that having died and rose again he hath acquired Novum Ius Imperii a new right of Command and Empire over the World Rom. 14.9 For this cause he both died and rose again and revived that he might be Lord of dead and living That is have full power and dominion to dispose of us dead and living That Christ having this full power and dominion over all flesh hath established and enacted a Law of Grace or New Covenant wherein Pardon and Righteousness or Title to Life is assured to Penitent Believers Mark 16.16 Whosoever believeth shall be saved And Luke 24.47 And that Repentance and Remission of sins be Preached in his Name to all Nations And shall actually be bestowed upon all that obey him Heb. 5.9 But those that refuse this Christ shall be eternally miserable John 3.19 This is the condemnation that Light is come into the World and Men love darkness rather than light because their deeds are evil This is the sum of what is to be believed Secondly It may be determined partly by the Subject of it or the acts of the Soul about it The Subject is the Heart both Understanding and Will The Understanding Assents to all this as true both what is said of the Person of the Redeemer and his Covenant and accordingly disposeth the heart of Man to carry it self towards both 1. To the Person of the Redeemer We Thankfully and Broken-heartedly receive him to the ends of the Gospel or to be to us what God hath appointed him to be and do that for us That God hath appointed Him to do for poor sinners To be our Lord and Saviour Iohn 1.12 Col. 2.6 as Lord to obey him and as Saviour to depend upon him and trust our selves in his hands for our happiness whatever befalleth us 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 2. Towards the Covenant which he hath appointed as the Law or Rule of Commerce between us and God There are Promises and Precepts Commands and offers of Grace 1. For the Promises you heartily accept them as the greatest Happiness that can be bestowed upon you and depend upon them as things that surely will be performed for there comes in the consideration of true and good 1 Tim. 1.15 This is a true and faithful saying Ephes. 1.13 In whom ye trusted after ye heard the word of truth as true doubts are opposite to them as good carnal inclinations 2 For the Precepts and Duties required you bind your selves to perform them upon these hopes whatever it cost you And there comes in also the nature of Faith Sincere Resolution and Absolute Self denial Sincere resolution to perform what God hath required that you may obtain what he hath offered which is called a giving up of our selves to the Lord 2 Cor. 8.5 And absolute Self denial or Selling all for the Pearl of Price Mat. 13.46 And so that Faith which is made such a difficult thing to explain as it were a Bugbear to affright poor Christians from all thoughts and study about it is made easie and facile to the understandings of the meanest Christians who must live by it and be saved by it This then is believing with the Heart Secondly What is Confession with the Mouth A solemn outward declaration that we take Christ for our Lord and Saviour or that we believe what is revealed to us concerning God and Christ and our duty to him This is necessary because the Promises of the New Covenant run in both strains of putting the word in our Heart Ier. 31.37 and putting it in our Mouths Isa. 59.21 The Saints Prayers are That God would not take it out of their Hearts Psal. 119.36 nor out of their Mouths Verse 43. Take not the word of Truth utterly out of my Mouth And the nature of their duty to God requireth it for a Man is first to embrace the True Religion to receive it with his Heart and then he is to profess it or express it with his Mouth for no Man is to conceal and keep his Religion to himself Our Tongues and our Bodies were given us to shew forth that acknowledgment and Adoraâ—ion of God which is in our hearts He that denieth God or Christ with the Heart doth not believe in him or Worship him with the Heart So he doth not Worship God with his Tongue and Life who doth not outwardly profess and honour him As he hath given us an understanding that we may know him so he hath prepared for us a body wherewithal to profess him and our esteem of him Isa. 45.23 To me every knee shall bow and every tongue shall swear Which is again repeated and established as our duty in the Gospel Phil. 2.10.11 At the Name of Iesus every Knee should bow And every Tongue confess that Iesus Christ is Lord. But more distinctly to open this confession with the Mouth 1. The matter to be confessed is the great truths which we do believe God Christ the Covenant of Grace Eternal Glory and Happiness And the lesser truths in their season at other times Rom. 14.22 Hast thou Faith have it to thy self before God 'T is not meant of the necessary Articles of the Christian belief but things of a doubtful disputation If we know more than others in these things yet we must not needlessly trouble the Church or offend the weak to the danger of their Souls and hindrance of greater truths And yet in these things you must not deny the smallest truth 2 Cor. 13.8 We can do nothing against the truth but for the truth For though the thing we contend for be small yet sincerity is a great matter and to profess our Assent or Consent to what we neither count true nor can well approve of is to come under a
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
drink indeed But especially in invocation or solemn calling upon God in a way of Prayer or Praise into which all duties issue themselves 1. In a way of Prayer the mediation of Christ doth especially respect that duty and you must put your suits into his hand if you mean to speed Iohn 16.23 Whatsoever ye shall ask the Father in my name he will give it you There is no speaking to God or hoping for any thing from God but by Christ. Having such a Mediator to present our desires and requests we may come boldly to him The Father is well pleased with these requests We cannot have sufficient sense enough of our unworthiness and his worth and merit 2. In a way of praise Col. 3.17 Whatsoever ye do in Word or Deed do all in the Name of the Lord Iesus giving thanks to God and the Father by him All the success of our lawful undertakings or expectations is to be ascribed to God through Christ. All good things derived to us from God as the prime Authour is by Christ's Mediation Eph. 5.20 Giving thanks always for all things unto God and the Father in the Name of our Lord Iesus Christ. For all things Temporal Spiritual success of all Ordinances Providences his merit procured the mercy and maketh the duty acceptable 3. We come to God in the practice of all commanded duties A Christian is always with God he liveth with him and walketh with him He that is a stranger with God in his ordinary conversation can never be familiar with him in his worship and the Grace of Faith Hope and Love are acted not only in worship but ordinary practice whilest having a deep sense of an invisible God and a constant aim at an invisible World Love doth level and direct all our actions that we may please this God and attain the happiness of that unseen World Every righteous action is done in obedience to God and an aim at Heaven either by a noted thought or the unobserved act of a potent habit Sure I am that a great part of our communion with God is carried on in our ordinary conversation 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another And every holy action is a step towards â—eâ—ven as every sinful one is in its self a step to Hell Now this can only be by Christ. Unless we are in him and be assisted by his Spirit how can we bring forth fruit unto God Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ unto the Glory and Praise of God He is the root of your life and you live as upon him and by his Life The Apostle saith in one clause that we are for him in the other that we are by him whole we not only some actions of ours but God hath put our life into his hands and because he liveth we live also Iohn 14.19 We do not use Christ only at our need but as the Branches the Root or the Members the Head we can do nothing apart from him but in all businesses and in all conditions we must live in him to God Now this is to come to God by Christ. Vse I. To press us to improve this for our comfort and use 1. 'T is an incouragement in our expectations from God and those communications of Grace which he exhibiteth to us in the covenant of Grace for here is one God and Father from whom are all things and one Lord Iesus by whom are all things God is set before you as an all-sufficient Fountain of Grace and Christ as an all-powerful Mediator 1. Here is one God and Father from whom are all things Where shall we find comfort if not in God He can supply all our Wants cure all our Diseases overcome all Enemies deliver us out of all Dangers God in the New Covenant is represented under the notion of God All-sufficient Gen. 17.1 He offereth himself under that notion to ingage us to trust him alone The People of God gather it from their Covenant interest Psal. 23.1 The Lord is my Shepherd I shall not want So elsewhere there is an infinite latitude in the object of Faith This one God and Father is every way sufficient to do us good no pain so great but he can mitigate and remove it no danger so dreadful so likely but he can prevent no misery so deep but he can deliver us from it no Enemies so strong but he can vanquish them no want that he cannot supply When we have a want God cannot supply or a Sickness that God cannot cure or a danger that he cannot prevent or a Misery that he cannot remove or Enemies that are too hard for him then you may yield to despondency of Heart Chuse God for your portion and chief happiness and you shall want nothing whatever faileth we have an All-sufficient God still to rejoice in and depend upon See how largely God expresseth himself in the offers of his Grace Psal. 84.11 For the Lord God is a Sun and Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly We are subject to dangers and perils from Enemies Bodily and Spiritual he is our Shield we want all manner of Blessings now he will give us all things that truely belong to our happiness he will be a Sun to us A Shield here a Sun hereafter I am thy Shield and exceeding great Reward If He be a reward and a great reward it cannot come short of Heavens Glory and that Eternal Happiness which is an aggregation of all Blessings then our Sun shall be in his Meridian and shall fully and for ever shine upon the Saints It followeth there Grace and Glory will he give He will restore what we lost in Adam the Image of God the Favour of God and Fellowship with God and bestow upon us a Blessedness which possibly we should not have had if Adam had stood Eternal Life and Rest in Heaven Grace to bear our expences to Heaven and Glory at the end of the Way All manner of light life and comfort See one place more 2 Pet. 1.3 According to his Divine Power hath he given unto us all things that pertain to Life and Godliness Whatever pertaineth to life that is life Spiritual the substance of every saving Grace though not the full Measure also a right to what may inable us to honour God in practice either to an Holy Heart or an Holy Life 2. Here is a compleat and powerful Mediator And 1. Hereby we see God in our Nature and so nearer at hand and ready to help us God is become our Neighbour yea as one of us Bone of our Bone and Flesh of our Flesh That made Laban kind to Iacob Gen. 29.14 Though he hath removed his Dwelling into Heaven again yet 't is for our sakes and for our benefit our Nature remaineth there at the Right Hand of
to take Care and Thought for our selves It was our Fathers part to preserve us and provide for us to bestow good and keep off the evil But every Man since would have life and his comfort and his safety in his own hands and so much of temporal Happiness as he seeth good There is no way to rectiâ—ie it but to return to our Innocency to mind our Duty and cast our burden on the Lord commending success and events to him 1 Pet. 5.7 Casting all your care upon him for he careth for you And Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thansgiving let our requests be made known unto God upon confidence that his Hand and Providence will not neglect us or any of our concernments 4. Those that are contented with what their Father alloweth When God giveth sufficient to supply our necessities we seek to satisfie our Lusts when God hath done enough and more than enough to evidence his Power Justice Truth and Care of our welfare yet we will not rest on him unless he will subject his Providence to our Will and carnal Affections As the Israelites when miraculously fed miraculously cloathed God kept a Market for them gave them their Supplies not out of Earth but out of the Clouds yet tempted God in their hearts asking meat for their lusts Psal. 78.19 Yea it is said Psal. 106.13 14 They sâ—â—n forâ—at his works they waited not fâ—r his counsâ—l but lusted exceedingly in the wildâ—rness They made haste they forgat his worâ—â— so 't is in the Hâ—brew Carnaâ— desires greatly transport they must have Festival Diet in the Wilderness or they will no longer believe his Power and serve him Thus when Men take the ruling of themselves into their own hands they will not stay till God provide for them but must have their Carnal Desires presently satisfied Matth. 5.5 The meek shall inherit the earth But who are meek They that quietly submit to God's Providence and so they have Food and Raiment and have any time to glorifie God and seek his Kingdom and the Salvation of their Souls let others live in Pomp and Ease It is enough for them to be as God will have them be They are not over-desirous to have Worldly Things or too much dejected and cast down through the want of them But those that are greedy and earnest and covet more than God seeth meet to bestow upon them as they forfeit the Blessing of God's Presence so by enlarging their Desires they make way for their own Discontent when they are not satisfied and so fall into murmuring against God and so into all disquiet of Mind about Earthly Things 2. Improve this Point to moderate and allay your distrustful and distracting Cares And so cometh in the Apostles Exhortation Be content with such things as you have Content is a quiet temper of Mind relying on God's merciful Providence and gracious Promises for such Things as are necessary for us during our Pilgrimage and Passage to Heaven Sometimes it is opposed to Murmuring but I take it here as opposed to distrustful Cares because we have little in a time of Troubles and are like to have less and therefore are full of anxious Thoughts what we shall eat what we shall drink what we shall put on Consider God will not leave you nor forsake you What cannot his Wisdom and Mercy and Power do for you He hath deeply and strongly engaged himself to his People and therefore it should quiet our Minds in all Necessities and Streights See Christ's Arguments Mat. 6.25 26 and 32. Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than raiment 1. They had Life from God without any thought of theirs therefore he would provide the Conveniencies of Life God has given Life and framed the Body which was a far greater act of Power and Mercy than giving Food and providing Raiment 2. Other Creatures are provided for without any solicitude of theirs both as to Food and Raiment Vers. 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly father feedeth them Are ye not much better than they God that provideth for Birds and Fowls will provide for his Children Men may look for it more than they having ordinary means of Reaping and Sowing and other Trades and ways of Living which the Fowls have not and so are meerly cast on the Care of Providence Man is a more considerable Creature so more liable to God's Care and Providence 3. It is a Pagan Practice to be thoughtful Vers. 32. After all these things do the Gentiles seek 3. Improve it to remove our Fears of Danger So that we may boldly say The Lord is my helper I will not fear what man can do unto me They are David's words Psal. 118.6 If God be with us he will help us therefore as Faith prevaileth Fear ceaseth Psal. 16.7 I will bless the Lord who hath given me counsel my reins also instruct me in the night season If our Hearts misgive us God is our Second he will afford Protection when necessary for his glory and our good The Fear of Man is an ordinary Temptation to divert the Godly from their Duty or discourage them in it You may be confident upon such a Promise Psal. 112.7 He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Man can do much he can fine imprison banish reduce to a morsel of Bread yea torture put to death yet as long as God is with us and standeth for us we may boldly say I will not fear what man can do Why Because God will not see them utterly perish He can give us Joy in Sorrow Life in Death A Christian is not afraid because he can set God against Man Temporal Things against Eternal Covenant against Providence 1. God against Man Isa. 51.12 13. I even I am he that comforteth you c. God can change their Hearts Prov. 16.7 When a man's ways please the Lord he maketh his enemies to be at peace with him He can weaken their Power Iob 12.21 He weakenth the strength of the Mighty Mar. 12.41 Be not afraid of them that kill the Body and can do no more 2. Eternal things against Temporal 2 Cor. 4.16 Our light Affliction for a moment worketh for us an eternal weight of Glory 3. The Covenant against Providence Psal. 73.17 Till I went into the Sanctuary of God then understood I their end A Sermon on 1 THES V. 8 But let us who are of the day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation IN the Context the Apostle inferreth our Duty from our Profession of Christianity all Christians are taken into a new estate called out of Dâ—rkness into Light
say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit on the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel Luk. 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me that ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel This was spoken at the Lord's Supper which is a Pledg of it The Vpright shall have Dominion over them in the Morning Psal. 49.14 3. They shall be Kings eternally in Heaven Luk. 12.32 Fear not little Flock for it is your Father's good Pleasure to give you the Kingdom 2 Tim. 2.12 If we suffer we shall also reign with him that is in Heaven with respect to this Right Title and Interest so they are made Kings We are Heirs in Christ Rom. 8.17 If Children then Heirs Heirs of God and joint Heirs with Christ if we suffer with him that we may be also glorified together We are Heirs of a Kingdom that cannot be shaken 2. Priests That was a great Dignity among the Iews To this all Christians are now advanced 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Iesus Christ. Our Sacrifices are not Expiatory but Gratulatory not Sin-offerings but Thank-offerings not Typical but Spiritual Jesus Christ is the only Sin-offering Our Thank-offerings are either our selves Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Or our Duties which are Spiritual-offerings we offer not Beasts which were Typical but the Calves of our Lips our Prayers and Praises Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the fruit of our Lips giving Thanks to his Name Or Alms ver 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased Phil. 4.18 But I have all and abound I am full having received of Epaphroditus the things which were sent from you an Odour of a sweet Smell a Sacrifice acceptable well-pleasing to God Now this is a great Honour that we should be separated by the Lord from all the rest of the World and admitted into such a Nearness and Access to God with Boldness and Hope of being accepted through Christ. Vse 1. In the general All this should stir up our Hearts to give continual Praise and Glory to Christ our blessed Redeemer So doth the Apostle here that is the use he maketh of it To him be Glory and Dominion for ever and ever Amen It is a thing to be reproved in Christians that we take so little time to admire honour and praise our Redeemer which yet is a great part of our Work Surely if you had a due Sight of his Excellency or a Sense and Taste of the Riches of his Goodness and Love you would be more in this delightful Work Usually Praise is a Stranger to our Worship and however we are enlarged in Confession of Sin or Supplication for such things as we want yet we are straitned in our Gratulations Surely Lauding and Praising God in Christ is as necessary as the other parts of Worship Psal. 22.3 God is said to inhabit the Praises of Israel that is in Israel where he is praised The great End of Worship is not the Relief of Man so much as the Honour of God Therefore we should not only ask things needful for our selves and mind meerly the Supply of our Necessities but the Honour of Christ. Psal. 50.23 Whoso offereth Praise glorifieth me If God will account it an Honour to be well thought of and spoken of by his Creature we should more abound in this Work Why are we then so scanty in Praises and Thansgivings The Reasons of this Defect are Self-love We are eager to have Blessings but we forget to return to give God the Glory Prayer is a Work of Necessity but Praise is a Work of mere Duty Self-love puts all upon Prayer but the Love of God upon Praise Again stupid Negligence we do not gather up Matter of Thanksgiving nor watch in our Prayers nor seek after Matter for it Coloss. 4.2 Continue in Prayer and watch in the same with Thanksgiving 2. More particularly let us take our Example from this Doxology To him be Glory and Dominion for ever and ever Amen We can but ascribe to Christ what he hath already but we must do it heartily Observe here 1. The things ascribed to Christ Glory and Dominion 2. The manner of Ascription it is Imperative 3. The Duration For ever and ever 4. The Seal of all in the word Amen 1. The things ascribed to Christ Glory and Dominion In other Places it is Honour and Power everlasting 1 Tim. 6.16 Who only hath Immortality dwelling in the Light which no Man can approach unto whom no Man hath seen nor can see to whom be Honour and Power everlasting Amen In the Lord's Prayer more fully Mat. 6.13 For thine is the Kingdom the Power and the Glory for ever Amen Where by Kingdom is meant Right and Authority to dispose of all things according to his own Pleasure by Power Strength and Alsufficiency to execute what he pleaseth by Glory his Honour which is the result of all that he doth Clara cum laude notitia Excellency discovered with Praise We desire that he may be more honoured and brought into Request and Esteem in the World Here we have but two Words Glory and Dominion Glory that is just Praise and Esteem gracious Hearts think they can never set Christ high enough in their Esteem and Praise this is all they can return to him for his great Benefits Glory that he may have the Honour as they the Comfort Dominion implieth Lordship and Soveraignty this they would have given to Christ as his Due by his own Purchase and God's Assignment Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the Dead and Living It was God's End Phil. 2.10 That at the Name of Iesus every Knee should bow 2. The Form is Imperative as binding themselves and others to give him Glory and Dominion Themselves in the first place and that not only with the Tongue but with the Heart not only in Word but in Deed So they would give him Glory praise him with their Lips and honour him with their Lives They would make that their Work and Scope that this may be the real Language of their Hearts and Actions which speak much louder than Words These shew forth the Praises of him who hath called them out of Darkness into his marvellous Light 1 Pet. 2.9 that really they may be the Glory of Christ 2 Cor. 8.23 They are the Messengers of the Churches and the Glory of Christ. 2 Thess. 1.12 That the Name of