alone when they were assaulted by troubles but when they were oppressed with them too not when they met with miseries but when they fell into them now when hee falls into a pit that he is over head and eares in it he falls into the snare so that hee is intangled in it and yet then he must count it joy and further not when they fall into some temptations out of which there were some hope to get out with some speed but when they fall into many and yet more to make the matter wonderfull he wils them not alone to count it some joy but all joy When their miseries were so great that more could not be endured yet there their joy must bee so great that more could not be expressed A duty wonderfull hard and wonderfull heavenly and therefore in verse 4. he adds marvellous sweet and pithie reasons to perswade to so heavenly a taske and they be taken from the incomparable profit that would come thereby a man should be a gainer by all his losses and a getter by all his extremities The triall of their faith would bring forth patience and let patience have her perfect worke and then they shall be perfect and intire and want nothing For they that have no want may have all joy if any in the world may But because the feeble heart might here haply reply How shall a poor sinner who wants both wisedome and strength bee skilfull to know how to carry himselfe in such extremities or yet bee able to undergoe such pressures passing strength To this the Apostle answers in the 5. verse If any man want wisdome let him aske it of God who gives abundantly and upbraids no man and it shall be given him By wisedome is meant not the grace of spirituall understanding in the generall but that speciall point of wisedome which might sute with the present occasion and make a man cunning to carry the crosse And the Apostle so propounds the direction that it might answer and point to all the carnall pleas that a corrupt and distressed heart might cast in the way and therefore you shall observe each circumstance is worth observancie If any of you bee banished and persecuted not only such as are able Christians of great graces and large abilities of glorious parts and performances and therefore might hope to speed best no if any the weakest the feeblest and the meanest Oh but I want a world of wisedome so much that it 's not like to finde a sufficient supply a little will not serve the turn Why behold the Lord gives abundantly richly if thou beest a beggar in knowledge he hath riches of knowledge and he can supply thee Oh but I have abused his mercy and help in this kinde which he hath given mee and therefore I feare hee will give mee no more He will not upbraid the sinner for what hee did abuse the text adds hee upbraids no man but will give him what he needs and askes Oh but what 's that to mee that God hath enough to bestow on whom he will if hee will give none to mee Behold this also is answered for the words say If any man aske it shall bee given him Now this may seem strange and to be too good to be true to a distressed spirit and a distrustfull soule Why is it possible that God should give wisedome to mee who am so ignorant succour and supply to mee who am so weake and unbeleeving I cannot imagine it I cannot think it much lesse can I expect it at the hands of God therfore the Apostle in the words rehearsed gives us a caution to his former direction Let him aske in faith What a man askes it shall be given him but take this with you alwaies provided hee aske in faith otherwise if a man doubt he shall be disappointed of his hopes So that the scope of the words are to teach us how to pray that wee may bee sure to obtaine what wee pray for In the words two things are to be considered 1. The duty required Pray in faith 2. The hinderance to be avoyded which may let the duty Nothing wavering and this wavering is further amplified by a double argument against it 1. A distressed distrustfull staggering heart needs nothing to vexe trouble it because it wil be racked and tormented in it selfe in restlesse disquiet for such a man is like unto the sea waves whirling now this way tossing againe that way Feares and hopes are the hangmen of the heart Hope sayes It may bee and Feare sayes I suspect it will not be thus a man becomes like a wave 2. This doubting doth debarre a man of that he should have Let not that man think to have any thing at the hands of God Thus the Apostle cuts off the soule from any expectation of good Let not that man as though hee had said Let none such plead any priviledge for neither shall be accepted that unbeleever nor that party nor any that staggers and wavers doubting of the performance of Gods promise Againe hee saith not thus He shall not receive any great favour but he shall receive nothing from the Lord. To put it past peradventure hee adds peremptorily Let not such a man cozen himselfe with vaine hopes and groundlesse expectations that yet the Lord will pity and supply him Hee affirmes expressely Let him not think it I would not have him so much as imagine such a matter for it will never be We purpose only to trade in the maine dutie which will be our taske at this present so that the Doctrine will be Doct. Hee that purposes to prevaile in prayer must bee sure to aske in faith For the sense of the Doctrine it is here to be conceived that it is presumed in the text that a man hath faith and hee that is to pray is supposed to bee a beleever for how can he pray in faith that hath no faith But that is not all nor sufficient to expresse the sense of the point That he that prayes should bee a beleever but that hee should put forth the power and vertue of his faith in prayer Nay further it is not alone here required that hee should put forth the work of faith in generall touching the Covenant as that God is reconciled to him but that hee should exercise the work of his faith touching that particular which he is to begge and which hee now begs at the hands of God and this especially is to bee attended For these two works are farre differing one from another and may be one without another Each faithfull man doth beleeve the covenant of grace touching the pardon of his sinne and the attainment of eternall life through Christ and yet may stagger on the promise touching some particular which God hath promised and hee stands in need of Thus Abraham was ruled by God Gen. 12. and cast himselfe upon the call command and promise of the Lord departing from his kindred and fathers
house depending upon Gods direction and blessing in the land unto which hee would bring him and where hee had engaged himselfe to blesse him and yet he was not perswaded of that speciall branch of the Covenant that he would give him a childe out of his loynes which should bee an heire to him as the text plainely testifieth Gen. 15.3 Now both these acts of faith are here required and the last is principally intended so that the full sense of the Doctrine seems to be this He that will speed in prayer must put forth the vertue of faith to beleeve in particular the obtaining of that he prayes for Jam. 5.15 The prayer of faith shall save the sick He saith not The prayer of a faithfull man but the prayer of faith as though the Apostle had spoken thus It 's not the man so much that must pray as faith in the man that must frame and follow those petitions which we put up if ever wee speed Mar. 11.33 Whatsoever yee aske praying beleeve you shal receive it that is the very particular which you beg for shall bee given you For the clearing of the Point we will enquire 1. What it is to pray in faith 2. The Reasons why hee that doth begge in faith shall receive To pray in faith according to the sense of the Doctrine implyes 3. things 1. Faith sees and settles upon the fulnesse of the sufficiency and the freenesse of the riches of grace in Christ which is able every way to supply it and to satisfie abundantly all the necessities which can befall the soule and this gives ground and encouragement unto faith to go to God because there is enough to be-had and therefore it 's likely it shall speed of that it would have Thus Abraham Rom. 4.20 Hee beleeved that God who had promised was able to give a childe though his body were not able to beget one being now dead Sarahs wombe was not able to conceive one being now barren therefore he counted it bootlesse to consider of them but being fully assured that God was able was encouraged to go to him to rely upon him by faith This al sufficiency gives footing or foote-hold to our faith 2. As the riches of goodnesse encourageth faith for to pray so in the second place it closeth with the spirit in the promises sets that on worke and fetches vertue from thence whereby it may bee enabled for to pray for it is not faith that of it self puts forth prayer by its owne power immediately but that that closeth w th sets the spirit of Christ in the promise on worke by the lively efficacie whereof the heart comes to bee quickned on and carried forth comfortably to this dutie Hence the Apostle We know not what to aske as wee ought but the Spirit helps our infirmities and it makes request A man must not fetch his prayer from his parts as will memory understanding or abilitie but from the Spirit who is the prayer-maker Jude 18. praying in the holy Ghost 3. Faith by the riches of Gods grace being encouraged and by the spirit enabled and set on worke to prayer carries the heart unto God and holds it with God untill it hath mercy Gen. 32.26 I will not let thee go until thou bless me For 1. Faith puts wings to a mans desires or if you will Faith closing with the Spirit that puts fire to our petitions lifts up our prayers and causeth them to come in unto the Lord and lay hold upon him hope expects and desire longs and the will rests and makes choyce of God and then holds there and so all lie at God dayly that is the first 2. It will not leave God untill it see his power and wisedome faithfulnesse and mercy goe forth to the accomplishment of that that hath been desired faith followes the blow home and rests not untill it see the wisdome of God contriving and his faithfulnesse and power effecting the thing craved jogs the everlasting arme of Gods power and providence and mercy to worke forth good of such whose necessities are pitied jogs the everlasting displeasure and just indignation of the Lord and followes it home to the heads and hearts of the enemies of Christ whose ruine is desired Faith goes not to meanes first but goes to God that he may worke with meanes without means above means against means Faith will not neglect means but faith goes to God to provide means and to goe out with them and to give a blessing to them It befalleth a faithfull man in this case as it doth sometimes a poore tenant oppressed by the injury and cruelty of the steward he repaires to the Nobleman himselfe intreats so much favour from him that he would injoyne his steward to deale equaly and justly with him the honourable personage easily grants so equall a request and therefore bids him tell his steward It is his minde that he should deale fauourably with him the poore man replyes Alas Sir he will not passe for my speech nor respect my words I beseech you let mee have but two words in writing or a token from you and then I am perswaded hee will not dare but do your command and when that is obtained hee knowes his desire will be effected so faith gets a Letter under Gods hand the Lord sends a token of his displeasure and indignation a token of vengeance and terrour by the prayer of faith as by a Post or Pursuivant unto the hearts of the wicked to chide Laban over night to calme the heart of cruell and fierce Esau and then it 's certaine all shall goe well Thus Jacob strove with God and would not away from the promise before hee had it under Gods own hand Thou hast said thou wilt deale well with thy servant and I will not leave thee till thou sendest this message to the heart of Esau that hee may know it is thy minde at last the Lord granted and then all the mischiefe was stopped Thou hast prevailed with God and thou shalt prevaile with man Reason 1. Unbeliefe binds Gods hands as it were that he cannot give and stops the current of Gods kindnesse that he cannot conveigh that mercy wee beg and need for as God hath decreed to give a blessing for any thing so hee hath appointed and decreed faith to bee the means to conveigh it If therefore we will not beleeve we cannot expect what wee desire God cannot give it because hee cannot deny himselfe nor crosse his decree nor alter the word the oath that is gone out of his mouth for marke Hee could doe no great thing because of their unbeliefe Reason 2. Unbeliefe intercepts the blessing upon the meanes that those meanes which God hath appointed for our good God neither goes out with them nor workes by them but the streame of providence is turned another way Asa trusted to the Physician therefore the phisick could not help him Conceive a streame able to carry and conveigh a
Doth holinesse fit a man to love God above all and wouldest thou know whether thou hast an holy heart Try it from the former truth Where ever holinesse is it fits the heart to love God above all Canst thou doe this which holinesse enables a man to doe then if there be holinesse in heaven it is also in thine heart I doe not meane that any man should have the exactnesse that Adam had in creation but what hee had in perfection wee must have in desire Thou must have an heart enlarged to love God above all though thou hast many weaknesses with it Many for want of this are cast out as not being partakers of this saving worke Namely Those that never had any readinesse to this saving work of God further then shame or disgrace provokes them for most that live upon the face of the earth must have some constraining power to force them to the performance of Gods service they say as those in Malachi What a wearinesse is it Mal. 1.13 The word of God and his ordinances are a burden the sabbaths are tedious men come to Gods worship as a Beare to a stake or a captive to prison how willing are they to bee freed from these duties whereas holinesse ever brings willingnesse with it Ob. But doe not the Saints finde a great deale of awkwardnesse Ans I confesse it is true but there is a great deale of difference between these and the other The Saints willingly oppose their corruptions that clog them but a carnall heart joynes sides with the flesh hee desires means and occasions to withdraw him from the love of God hee is glad to finde a pretence to travell on the Lords day or to neglect prayer in his private family But the Saints are weary of their untowardnesse and awkwardnesse to holy duties Matth. 26.41 the Disciples were overcharged with wearinesse and fell asleepe Christ addes the reason The spirit is willing but the flesh is weake Rom. 7. The law is holy and the commandement holy but sinne tooke occasion by the commandement c. It is not I but sinne that dwelleth in me as if hee should say It is good to please God and I will labour after it but I confesse I have a wilfull wretched heart within mee which opposeth this yet there is a sparke of holinesse in this heart and with that I love thee though my flesh oppose thee §. 5. Quest WHat is righteousnesse Righteousnesse what it is Answ The second part of the spirituall image put into Adam whereby hee could love himselfe as hee ought and his neighbour as himselfe In the description there are three things 1. It is the second part of Gods image in the will Holinesse fitted Adam to goe to God yet of it selfe it could not fit him to love his brother therefore hee must have another frame that is of righteousnesse Againe it is beyond the power of the soule to performe spirituall love to his brother therefore it must have this part of Gods image in it 1 Joh. 4.7 Love is of God to love another holily is beyond the power and faculty of nature Indeed a man may love another carnally as adulterers and naturally as creatures but to love another spiritually hee must have power from God There is a double cunning of the hand as David useth the word a cunning to play on an instrument Psa 137. and a cunning to write now the cunning of the one will not make a man skilfull in the other so there is a double cunning put into the heart of Adam the first Of holinesse whereby hee could love God above all the second Of righteousnesse whereby he could love himselfe as hee ought and his neighbour as himselfe 2. The second part of the description was By this he was fitted to love himselfe as he ought The ground of all lawfull love comes from self-love if it be pure There is a selfe-love required nay if it be right it is the standard of all love to another He that loveth himselfe as he should will be disposed to love another Love lookes first at that which is most good to me as to my honour which is a greater good to me before the honour of another man It is true what was said of David 2 Sam. 21. Thou art better then ten thousand of us that was in regard of his place and office but take a man as a particular person and my good is better to me then another mans Quest How should a man love himselfe Ans This love is bounded by three things Selfe-love how to be bounded by a right Order Measure Manner 1. A man must love himselfe in a right order and that you must understand in three rules Rule 1. He must love himselfe in the second place God in the first Pro. 3.9 Honour the Lord with the first fruits of thy increase Mat. 6.33 First seeke the kingdome of heaven all else must be served after God In the old law it was required that God should have the first fruits of a mans vintage We must bestow the chiefest of our love and delight on God we must love Gods honour in the first place our owne in the second Mat. 22.38 This is the first and greatest commandement To love God with all our heart The second is like unto this Thou shalt love thy neighbour as thy selfe 2. He must love himselfe with a subordinate degree of love but in the love of God he must put forth the utmost of his strength In the old law hee that brought a sacrifice was to bring a male Mal. 1. ult Cursed be the man that hath a male in his flocke and offereth a female to the Lord The male is the stronger the female the weaker All our prayers and services unto God must bee male but female love and desire will serve our selves God required in the old law that the sacrifices should not be shorn our sacrifices are our duties to God they are the males we must offer we may not sheare our joy and delight but let them go with their fleeces on that is in their full strength to God but when we come to our selves we may sheare our love 3. A man is to love himselfe in God and for God Adam was to love Gods image in himselfe as a step to conveigh him more speedily to the love of God What wouldest thou love in thy selfe thine honour Get thee to a wise and glorious God and love his glory more Dost thou love thy life Oh love the life of God who is a living God Rom. 9.3 I could wish to bee Anathema for my brethren c. Seeing that the Jewes would fall to the dishonour of God hee did so prize the honour of God that he could wish himselfe to be accursed that they might stand This was the cause hee loved the glory of God above all Adam had power to love himselfe in a right measure This I referre to all those
Marvellous well without any disparagement to the image of God nay he could be no other It was no sinne in Adam to be mutable but that he abused all when hee might have used it to Gods glory It was so farre from being a blemish to Adams nature that it agreed very conveniently with it Herein appeares the difference betweene Adams estate the estate of the Saints glorified and the wicked now damned Adam was to trade for an immutable condition therefore could not have it put into his hand at first The Saints that have fought the fight of faith are established and never shall doe evill because they have performed obedience unto God through Christ The damned because they have sinned against God and have withdrawne themselves from his authority are immutably evill for God hath separated himselfe all his holinesse and the meanes of grace from them and delivered them up to the power of sinne as who should say Take them all ye crue of cursed abominations and carry them headlong to will evill eternally and perish everlastingly Adam was to trade for this immutable condition before he could have it first he was to fight before he could conquer And as he was not immutably good so hee could not be immutably evill As it is with a man that hath an estate left him if he will trade with it he may live if hee spend it he may lye in prison so it was with Adam Again had God established and confirmed Adam he should have prevented all opportunities of the manifestation of his justice in condemning and of his mercy in pardoning Had hee been immutably good none could have been punished because none had offended none could have beene pardoned because none had sinned Quest. But why was this freedome to doe good imprinted on Adam Answ Because without it Adams obedience could not have beene acceptable The Lord loves as a cheerfull giver 2 Cor. 9.7 so a cheerfull performer of service It is the Apostles rule The Lord accepts a willing minde If a man grudge to give to a poore man God flings his gift into his face a willing minde makes the service acceptable All Gods servants must be Volunteers not prest As Deborah Jud. 5.4 My soule is with those that offer themselves willingly We abhorre it in our servants when they come to their worke as a Beare to the stake and will God accept it at our hands All the offerings of God must be freewill offerings Thus our Saviour did that knew how to please God Psal 40.8 I am delighted to doe thy will O my God and thy law is within my heart He comes not off with murmuring Joh. 4.34 but saith It is my meat and drinke to doe thy will When you are at a feast you can sit at it houre after houre so if our duties be as our meat and our drinke they will not be tedious to us Eph. 6.7 Wee must serve God with a goodwill It is an unseemely thing to cause God to distraine for his service God will have his praise out of a proud heart but then God honours himselfe we honour him not The Devill himself will do duties after this fashion In Job 1.6 it is said the Devill came also He would have been ranging and raging about the world but God made him come also Mar. 5. We know that thou art the Son of God God wrested a confession out of him It is not acceptable when we are haled to duty the Devill doth so the service that God accepts is done willingly Thou shalt serve the Lord with a glad heart and be carried on full sayle in the wayes of godlinesse 2. Had not Adam had a freedome to good he could not have beene punished for sinne for he that constraines another to do an evill action is to be condemned If a man should compell another to strike a man hee that forced him ought to be blamed a man cannot be blamed for what he cannot avoid Now that Adams sinne might bee punished and his service accepted it was necessary hee should have ability to chuse good and refuse evill wherefore the fault was Adams in falling and not Gods Justifie God concerning Adams fall Use 1. Hence we learne to justifie the Lord and let the fault of Adam lye upon himselfe and his posterity 〈◊〉 owne fault The Lord 〈◊〉 Adam ability to doe whâ—â— he should if therefore he did not what hee might he is to be condemned the Lord to be justified It is in vaine for thee to plead that thou canst not doe thy duty The Lord knowes I carry a body of death about me I confesse it is so but whose fault is it Esa 3.11 Say unto the wicked it shall goe evill with him for hee shall receive the reward of his owne hands Your owne hands framed your owne ruine Prov. 1.28 They shall call but I will not heare they might reply This is a hard chapter But what saith the Text they would none of my counsell therefore they shall eat the fruit of their own waies This must cut off all pleas remember Adam had liberty and thou in him Thou shalt bee satisfied with the fruit of thine owne planting and God will fill thee with the fruit of thine owne devices The malicious man shall have malice enough in hell and shall for ever hate God and for ever be tormented Againe it should still our repinings against God vaine it is to snarle against the Lord. The Lord did not assist Adam yet there was no fault in God for Adam had freedome of will without any opposition and thou in him therefore thy bloud be upon thine owne head God is to be justified You sought out inventions if therefore you have what you seek the fault is your owne Psal 51.4 I was shapen in iniquity and in sinne hath my mother conceived me Thou O Lord art cleare it is my iniquity that deserved it Matth. 13.21 Whence came those Tares The enemy hath done this So say thou I confesse my mind is blind mine heart is corrupt whence came these Tares the Lord sowed good seed if therefore I am uncleane the envious man hath done it therefore acquit the Lord for ever Hence wee may see Use 2. To know whether Gods image be restored whether we ever had this image reprinted and restored Where ever the Image of God is there is freedome If ever sound grace bee in thee thou shalt find thine heart unshackled and set at liberty to close with the Lord. 2. Corin. 3.17 Where the Spirit is there is freedome and an heart carried willingly to do the service God requires It was that that our Saviour proclaimed Isaiah 61.2 an acceptable yeare it was that was typified in the old Law by the yeare of Jubilee when the servant was free from his Master the Debter from his Creditour so Christ came to preach the yeare of Jubilee that all poor drudges that have been slaves to Sathan and indebted to Gods justice should be
is called the heavenly treasure looke as it is with wicked men Rom. 2.5 They treasure up wrath against the day of wrath the more sinne they commit the more punishment will lye upon their soules so doth a good man lay up a treasure of holinesse Should a man bring all the treasure of Dives all the honour of Ahashuerus they would doe him no good Wilt thou appeare and say Lord I have cozened so many poore and by this means I have gotten so much wealth No the onely commodity that will go off is holy services Rev. 14.13 Blessed are they that dye in the Lord their works follow them nothing in the world but works can follow a man The services that come from a sincere heart will go with thee to thy grave therefore as Factours purchase things that will bee saleable when they come home so let us now lay up that provision that will stand us in stead hereafter 2. Hence we see how to carry our selves towards others Love those best who are best As good children let us imitate our father God loves men that obey Let the same minde be in us Psalme 119.63 I am a companion of those that love thee Hee saith not I am a companion to those that haunt evill places but to such as love God Psalm 103.6 Mine eyes shall be upon the faithfull in the land 2 Chron. 15.2 The Lord is with you while you are with him The Lord keeps company with them that keepe company with him in holy duties Let us be of the same affection towards our brethren and let nothing breed division but only the sins of others Zach. 8.23 Tenne men shall take hold on the skirt of a Jew saying Wee will goe with you for the Lord is with you I say let nothing breed jarres between us and others but only their sins §. 11. NOw wee proceed to the second part of the Covenant Of life promised to Adam if obedient What God promises to Adam Hee that doth these things shall live For the opening of this wee must treat of three particulars 1. What life is 2. Wherein lies the sweetnesse of the promise 3. The universality of it 1. What is meant by life Life naturall Life is double naturall and spirituall eternall life is nothing but spirituall life made perfect Naturall life is the motion of the creature issuing from the joyning of the body and soule together according to the kind thereof The life of a tree is to grow of a reasonable creature to discourse This is not meant here for Adam did thus live before and after he brake the Comandements of God And spirituall 2. There is a spirituall life which belongs to the soule in holy duties it is called life by a similitude and it is those spirituall workes which proceed from the whole man the soule being united to God As the union of the body and soule causeth life so the union between the soul and God causeth spirituall life Gen. 2.7 God breathed into his nosthrils the breath of life so the Lord breathes assistance and this is spirituall life here meant which may bee discovered in three particulars 1. Adam Spirituall life discovered in 3. things out of his speciall liberty hee had was able to put himself under the streame of Providence and so to bee carried on to holy duties God would have assisted Adam but hee must first put himselfe under the streame of Providence as the boat upon the streame so would the Providence of God have conveyed Adam All things were made for man and man is next neighbour to God Had Adam looked towards Gods wisedome hee should have been quickned in wisedome and so he might have received strength from any Attribute if he would submit his heart to the streame of it Joh. 1.16 From Christ we receive grace for grace What letters are in the seale the same are in the waxe so when by faith wee look upon Christ there is grace in him and it is conveighed to us Psalm 86.11 Unite my soule to thee first the soule must be united and then it acts from that union John 6.68 Thou onely hast the words of eternall life as if hee should say By thy vertue only wee must bee strengthened By this time God and Adam are met 2. The soule of Adam being met with God hence followed spiritual actions namely Adam was able to worke like God according to his manner the boat and rower and streame goe all one way In 1 Pet. 4.6 a good man is said to live according to God This is spirituall life when a mans will and desire is answerable to God but wicked men Ephes 4.18 are strangers to the life of God Col. 4.12 The Apostle prayeth that they might stand perfect in the will of God Psalm 119.144 Give mee understanding that I may live A man doth not live thus because hee seeth as the beasts doe or growes as the trees do or reasons which the devils can do but because hee hath an understanding to live the life of God When Adam is at God hee is where he would be Rom. 14.18 The kingdome of heaven consists not in meats and drinks that is in outward actions they are in themselves neither good nor bad but when a man is led by God to performe holy duties hee then pleaseth God in them 3. Hee had power to hold out this blessed will of God to others that they might love it Phil. 1.20 St. Paul prayeth that in life and death God might be magnified Adam did hold out the glory of God that all the world might see how glorious hee was Quest. Wherein lyes the pith of this promise what should Adam reap from this The sweetnesse of the promise of life wherin Answ It lies in this That God would so continue good to Adam that if hee would obey God hee would so support him with his grace that hee should have pleased him for ever as if God had said If thou will doe what I command I will unchangeably supply life to thee I will expresse it by the contrary Thus it befell Adam hee broke the law and therefore was vnder the power of sinne to bee led by the force of it to sinne eternally and perish everlastingly The Lord said Thou shalt not eate Adam did eate so going against the command the Lord puts him under the authority of corruption and this is spirituall death So then it is not the law of God that rules thee but the vanity of thy minde that domineers over thy soul and members of thy body Contrariwise had Adam pleased God he should have been under the power of holinesse and never have sinned For God thus said to Adam If thou will keep my Lawes I will support thee and thou shalt never bee subject to any evill As it is with the damned they can doe nothing but sinne and depart from God daily so contrariwise had Adam performed Gods laws God with a
that which is before to the reward of the high calling in Jesus Christ if by any means I might attaine unto it Ob. Is this the price Yes But then some may object and aske May a man of himselfe purchase salvation Ans No no nothing so Man cannot deserve it at the hands of God No merchant can get a commodity unlesse hee layes downe something for it so it is here unlesse we part with sin and pleasure and the like we cannot have these And these are the rates that God hath set on his wares that 's the reason why they are called purchasing As a man cannot have commodities unlesse hee purchase them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse hee payes for them just so it is here wee cannot have these unlesse wee buy them at these rates that God hath set downe and that is called purchasing Now when wee come into the market Rules for buying at Gods market that wee may buy those things wee want at the best hand observe these foure rules wee are all carefull to buy at the best hand most care ought to be taken for the purchasing of grace and salvation 1. We must runne betimes to the market wee must take the day before us wee must seek after the means of grace and salvation and seek it in the first place Wee must know that there is no buying but in the market and all men that need repaire thither and wee must rise betimes in the morning and be at the opening of the market In the little countrey villages you know there are no markets nor no commodities that wee need if a man stands in need of a commodity it is to bee had no where but in the market thither he must repaire just so it is here In every town there is not fasting and praying and preaching then you must goe where it is so that if we have not means at home wee must seek for them abroad When Josephs brethren wanted corn in the time of famine they went to Joseph their brother for hee had laid up some for them There is corne in Egypt there is praying and preaching in such a towne there you may buy corne Ye should use all meanes and take all paines to heare the Word and though men scoffe at you yet tell them that market-men must doe so Dan. 12.4 Many shall run to and fro and knowledge shall be encreased 2 Chron. 11.16 It is said there that the people forsooke all and went up to Jerusalem to sacrifice to God Many times a man goes four or five or sixe miles to a market I confesse a man might make a shift for a while without a market by borrowing of his neighbours but a man cannot live without a market long no not the best gentleman in the countrey so a gracious heart cannot live without the Word Mat. 24. The text saith Wheresoever the dead carcasse is thither the Eagles will resort so it is with the Saints of God if there bee any Eagle-minded they will resort thither where Christ is taught and there seeke for Christ as the Eagles for the carcasse If he be a dung-hill sparrow then he will be content to live among the flyes such men can live whether there bee any market or no whether there bee fasting or praying or no they care not Isa 2.3 The people there say Come let us goe up to the mountaine of the Lord to the house of the God of Jacob that hee may teach us of his waies Each man calls his neighbour Come let us goe to the market or to the faire so should the Saints of God Come let us goe unto the house of the Lord unto mount Zion c. There are a generation that are content to have commodities cryed at their doores will not come out for them to buy them oh surely such men never knew the want of grace As they must come to the market so they must come with the first Pro. 8.34 We must waite at the gate of Wisdome we should bee with the formost in the towne not stay as many doe till halfe Gods service is past Psalm 103.4 My soule saith David doth even waite untill the morning watch so wee should wait all opportunities to be first in the Church and tarry till the last When Peter was to come to Cornelius his house Act. 10.24 before hee came they were all there A good husband or a wise merchant will goe betimes to the market goe and stand at the townes end and see what good cattle comes in and what good penny-worths may be bought so that by this means he hath all the best before him and seeing all the good penny-worths will let none goe out of his hand Oh that yee were as wise for your soules as you are for your bodies to come betimes He that comes betimes hath the chiefe all the holy petitions sweet promises of the Gospel and uses of instruction admonition reproofe and comfort But for a man to come late when the prayers are finished and the Minister hath tooke out his Text and hath delivered such points and such Doctrines he loses all the benefit of them and why he came after they were delivered as when the dayes of Fasting were wee came at the last duty when as many sweet prayers and heavenly petitions had been put up to the Lord and what is the reason you got no benefit by them oh you lost your market you must seek to the means with the first 2. When you are come to the market you must attend upon it You must bestow your selves upon the meanes that God hath bestowed upon you you must come for some good end A wise man as hee comes to the market betimes so when hee comes there hee attends it hee will not stand hanging about stalls or slip into an ale-house yea rather an hell-house but he will attend his businesse and see how the market goes and observe the penny-worths hee will see the choice things in the market and will not let a good penny-worth passe his hands so should a good Christian bee attentive and listen not suffer any choice thing to slip from him You must attend the market for your go upon life and death upon salvation or damnation therefore do not lose your market Rev. 3.2 Bee watchfull let not a good penny-worth goe out of your hand but hold it fast A wise merchant sees a commodity and layes hold on it and will not let it goe hee will cheapen it and will not let it goe out of his hands for feare he should lose it so when the Word meets with you hold it fast oh that 's my sin say and that belongs to me Pro. 4.13 The text saith Lay hold on instruction let her not goe keep her for shee is thy life Deale with it as men do many times with a commodity if they set on it they will have it whatever it cost them Oh that men were thus set upon Christ
the Lord hath a veine of vengeance to waste this mans estate and a secret plague to plague another mans wealth So now consider your waies Consider how that when you were carelesse of God then the Lord crush'd all you did Where are mens hearts thus to waite upon and to follow God I say where are mens hearts if grace bee the best good then labour herein II. Secondly Time to purchase it is but short See the opportunity that God gives us to get grace From whence we may draw two reasons One from the shortnesse of our life and the other from the shortnesse of the meanes of grace and salvation by reason of our unprofitablenesse It is our wisedome to strike while the iron is hot the means of grace and salvation is short and hee that dies without grace shall never be saved Consider of it this may bee the last time that I ever shall speake or you shall heare for the Lord may take away our lives or the meanes from us Therefore while you have time imploy your time for there is a great deale past and that 's gone and cannot bee recalled againe so that 's none of ours then for the time to come that 's none of ours for we cannot tel whether we shall live or no therefore onely the time present is ours Heare therefore while you have time and means the offer of grace is tendered Oh turn ye turn ye why will ye die But see what became of it the Lord offers commodity but 't is not worth the buying amongst some What saith the Text Mat. 23.37 Oh Jerusalem Jerusalem how often would I have gathered you as an hen doth her chickens but saith the Text ye would not O let us not stand out with God lest hee leave such an heavie doome upon us as hee did on Jerusalem Now your house is left unto you desolate How often would I have received you and you would not O then I say take heed that the Lord doth not say to us O England how often would I but you would not Ye care not now for teaching yee will have no instruction Well you shall not saith God to Jerusalem you shall never see my face more till you can prize it yea till you say Blessed is he that commeth in the Name of the Lord Hosanna in the highest So the Lord may say unto us Oh ye have refused mercy but yee will cry and houle and never shall have mercy more How dost thou know this oh man whether ever thou shalt have the offer of mercy againe You may never have any more offer Luk. 19 41. Christ stood over Jerusalem and wept Oh saith hee that thou hadst known in this thy day the things that belong to thy peace but now they are hidden from thine eyes now they are taken away because ye would not They may have the Word but shall finde no good in it Oh that is the doom of all dooms when the Lord curses his blessings when the Lord gives a man up to the hardnesse of his own heart and to the blindnesse of his owne eyes Who knowes but the Lord may speake to some of us now and that hee will never offer nor worke again Pro. 1.27 They shall call and cry but I will not answer them saith the Lord. Who knowes but that this may bee thy lot This may bee thy share Is there any one whose soule stirres within him and sayes Oh the precious means of salvation that I have had how kindely did the Lord come and I had almost yeelded and yet withstood the Lord Is there any that hath been thus I charge thee take heed lest the Lord set it down upon thy forehead Wel grace hath been offered and it hath been refused it shall never be offered more My Sabbaths they have had but they profaned them well they shall never see Sabbath more of all plagues there is none like to this O fearfull that the Word should never work more and They shall cry but I will not answer Pro. 1.24 A man were better to be torn in pieces with wild horses then to hear that voice Wisdome saith there I will laugh at your destruction When a man is in perplexity and the Lord should see him and laugh at him in his misery and should say This is he that heard the Word and opposed it this is the man come and behold him O Angels come and rejoyce at his destruction this is he let him be accursed this is hee that despised all meanes therefore send him downe quick into utter darknesse then ye will know what it is to oppose grace Time may come that thou wouldest pray and thou mayest have no heart or if thou dost the time may come when God will not hear thee Oh I withstood all means and therefore with what heart can I doe any thing Oh that ye would but think on this thou mayst seek and seek and seek often and that with tears and yet mayst have the repulse Deut. 1.41 The people of Israel began to murmure against the Lord Would to God wee had dyed in Egypt The Lord heard them and made a solemne vow that they should never enter into the land of Canaan Deut. 1.45 Then they returned and wept and prayed but the Lord heard them not Therefore take heed how yee oppose grace and salvation I beseech you for the Lord Jesus Christ his sake think of it How many offers of grace have wee had and then have said wee would labour that our hearts might bee enlarged towards God and wee would be more holy wee have had many Sabbaths how little have wee profited by them If God shut the Israelites out of Canaan for the refusing of one offer feare God I say feare and stand agast Seeing it is so it is the part of wise men to take the offer of grace and salvation whilest it is offered to them MISCELLANIES I. The Prayer of Faith JAMES 1.6 But let him aske in faith nothing wavering for he that doubteth is like a wave of the sea driven with the winde and tossed Let not that man think hee shall receive any thing from the Lord. THE holy Apostle hath pressed the distressed scattered Jewes to the practice of a marvellous heavenly and holy duty but a marvellous hard one and that indeede which might seeme most unseasonable considering the extreme pursuers that then pursued them beyond strength almost The duty was this as it is expressed in the words of the text Ver. 2. Brethren count it all joy when you fall into many temptations Each word carries a weight and a kinde of impossibility to a distressed spirit and a perplexed heart Hee sayes not they should finde this by proofe and that it would appear in issue that temptations would bring them forth pleasant fruits of righteousnesse through the blessing of the Lord but hee bids them account it so before hand when they felt nothing but vexation Now this was not to bee done
wavering II. A preparative to the Lords Supper COncerning the preparation to the Sacrament three things are considerable 1. How wee may know whether we have a title to the Sacrament yea or no. 2. How to bee prepared for it 3. Thirdly how to reape and receive the benefit of it being so prepared For the first Whether we have a title to the Sacrament or no we will discover it two waies 1. Wee will shew what doth interest the soul thereto 2. What doth not hinder and consequently what also doth hinder the soule from comming Inverting the order First then What doth not hinder I answer briefely and punctually thus Rule 1. First the want of the sense and feeling either of Gods favour towards us or of the present apprehension to our owne sense of Gods grace in us doth not hinder I say that the want of the sense and feeling either of Gods favour to the soule or of the worke of grace in the soule doth not hinder a man The ground of it is this If hee that hath great interest in Gods love may yet notwithstanding not be assured of it in his owne sense if he that hath a great work of grace may yet not be able to apprehend that worke that God gives nay if a man that walkes exactly before God cannot see the power of grace that helps him so to do it is certain this cannot hinder him from the right of comming to the Sacrament But the former may be ergo c. The Rule is undeniable Rule 2. This is no hinderance from comming to the Sacrament that a man findes a deadish heart within him in the performance of service that a man findes a body of death oppressing of him and lying upon him when hee comes to this duty And the reason is this because the soule sometimes when it is most pestered and the heart most deaded and clogged is then truly in the estate of grace and also walkes most humbly before God and labours to depend upon and seek much more for his mercie and to strive most sincerely against its corruptions all which argue that a man is deepely interessed in Gods love and hath an interest in a great measure to the Lord Christ and his Covenant and so consequently to the Sacrament I dare say this That the worst services of a Christian man to his owne sense and apprehension finde most acceptance with God The poorest duties for the performance outwardly are sometimes most perfect Why Because then the heart is most abased in it selfe and then it sees most neede of Christ and then also doth it crave succour and reliefe from Christ therein In a word as inlargements of heart and great freedome and forwardnesse and sufficiencie many times unto duty is accompanyed often with most falsenesse at least wise with most pride and haughtinesse of heart so deadnesse wearinesse untowardnesse inability is many times accompanied with most humility with most brokennesse with most basenesse with most going out of himselfe unto Christ and with most sincerity in approving the heart unto Christ Rule 3. The third Rule is this Former unpreparednesse unto Gods service and haply sometimes to a mans owne sense unprofitablenesse under the Sacrament in the receiving thereof is not should not bee any sufficient hinderance to any faithfull soule to come yet freely hereunto for it skils not what a man hath beene formerly nor what his failings have been in former times at the duty if now those be amended and hee be humbled for them strive against them yea and for the present doth addresse himselfe unto this duty There cannot but be many failings in each mans performances what then if this sinne might hinder then other sins might hinder also but no sin may hinder a man from comming to Christ for it is a great sin not to beleeve in the Lord yet a mans former unbeliefe as it must not keepe him from comming to Christ no more may it hinder him from comming to the Sacrament of the body bloud of Christ Besides shall unprofitablenesse and unpreparednesse before hinder because it is a sinne that should rather make us take heed that we doe not commit a sinne in not comming to the Sacrament when we should for if unpreparednesse and unprofitableness hinders because it is a sin then not comming when wee should come hinders because it argues a sinner Quest How shall I know whether I have the worke of grace and so consequently title to or interest in the Sacrament Answ The first evidence is taken out of 1 Joh. 5.18 He that is borne of God keeps himselfe that the wicked one touches him not We may discover the truth of grace by the worke of grace this is one That a gracious heart keepes himselfe so that the wicked one doth not touch him So that where there is true grace there is power against all corruption and the soule that is truely wrought upon by Christ is enabled by the spirit of the Lord Jesus to master any distemper Quest Why but a man might here say would you have a man so perfect or shall his grace bee so pure and holy that corruption should not be in him nor lodge in his soule Ans I answer The text doth not say so the text saith this The evill one toucheth him not that is closeth not with him fasteneth not upon him doth not domineere over him this is to keepe a man untouched Quest But how shall a man know that hee is only oppressed and foiled by corruption and that yet he is not touched with it Ans That may be perceived on this manner 1. When the soule cannot master corruption as it would and overcome the unruly distempers thereof yet it will stand in the defence of Jesus Christ and will not plead for a base corruption he will not say Oh it is my infirmity it is my nature alas I cannot amend it c. but a gracious heart will come to this hee sees his sinne and observes his distemper and corruption and the heart saith The Law is holy and good the reproofe is good the admonition is good the duty good yea the soule will freely say I have the vilest heart under heaven but the Law is a blessed Law 2. When the soule observes and hates and loathes and discovers and pursues all manner of traiterous devices and rebellious dispositions in others against the Lord Jesus Christ It is certaine hee did never hate sinne in himselfe that joynes or sides with sinne in another mans heart and life 3. Observe what authority or what value or what excellency the Word hath in the account of the soule namely Is thy soul under the supreme government and soveraigne royalty and authority of the truth if it bee then it is a gracious soule It is one thing for a man to have sufficiencie to the discharge of a dutie with strength and promptnesse and another thing to be under the authority of the truth and to submit himselfe
to the governement of that good Word There is a passage that sometimes hath been much in my thoughts in Psal 119.29 Take from me the way of lying and grant me thy Law Sin is a way of lying not only a step of lying but a way of lying the whole guise cariage of it is deceitful now when he saith take away the way of lying his meaning is I cannot master it my self but good Lord take it away And the text addeth grant me thy Law as who should say It is the greatest blessing the soul desireth to enjoy in this life For when the soul is cōtent that God should pluck away every corruption from him even the dearest it is a signe of grace Qu. But the question here growes further namely how a man shall understand whether hee be content that God should take from him the way of lying and to part with every beloved corruption Answ You shall observe this in two or three passages 1 Do thus observe either what speciall sinne you have in your soule and what the darling and the secret distemper of the heart is 2. Or if not that then observe what a man is in his calling there be some particular corruptions that sally out upon a man when hee comes to his particular place for sometimes when the sin of a mans nature and constitution hath failed yet the sinne of his calling hath overthrown him and also discovered him to be false 3. And thirdly observe what it is in the world or in any outward contentment a man puts the highest price and the greatest esteeme upon as thus One man he esteemes wealth is not able to endure poverty and another man esteemes his credit and he cannot abide to suffer shame another man the glory of his parts that hee would have a sufficiency above another c. Now I say if yee will trie whether the soule be content that God should take away the sinfulnesse of the heart try it thus 1. By finding out if the soule bee in good earnest content that the Lord should discover all these courses and whatever sinne is in them and should shame him for them 2. If the Lord should take away all these and the Word take place and pull away all these distempers and then the soule findes a restlesnesse untill the Lord pluck them away from him 3. Whether the soule is willing and strives much and contends sadly that it may be content that the Lord should take all that outward excellency from him that is so much prized by him If hee prize wealth to bee content that God should make him a begger if he prize his credit content that God should cover him with shame if hee prize his parts and gifts content that God should make him lye in the dust Whatever the soul is not content to part withall if it be a temporall thing that is a way of lying and he loves it imoderately Oh where is that man that can beare contempt that can beare poverty and is willing to be left under the table and to bee made base in the eyes of the world Hee that would hold any thing that he is not content the Word should take away it is certaine that that is the king and the master and the commander of the heart Now the text adds And grant mee thy Law Whether the heart have this frame is discovered in these three particulars 1. The heart puts the highest price upon the Word and the graces of God therein working and conveighed thereby as namely thus The soule that is addicted to covetousnesse cries Grant mee liberality Lord the soule that is addicted to pride prayes Grant me humility he puts a higher price upon that which is contrary to his sinne then ever his sinne was sweete to him 2. Hee lookes for and is willing also to entertaine the authority of the Word to order him and to carry him out to this way and worke Thirdly and lastly he finds a full sufficiency and contentednesse herein Grant mee thy Law I desire no more Now by this time a man is fully under the authority of the Word though I cannot doe what I would my corruptions being strong my temptations boysterous yet take from mee the way of lying Whether it be my beloved sinne or sinne of my calling or the outward comforts of those things I prize I am content it should be taken away And when it saith Grant me thy Law 1. It most prizeth it 2. It most yeelds unto it 3. It is satisfied therein By this time I say it appeares a man hath a title unto the Lord Christ Touching the fitting of our selves for the Sacrament two things are a little to be attended 1. The necessity of our comming The second is the manner how to prepare our hearts when wee doe come that we may come fitted and as we are necessarily injoyned prepared to this Table of the Lord. For the first severall questions are to bee propounded and answered and then the point will be cleered Quest 1. Is it left unto a mans liberty to come or not to come unto the Sacrament Answ It is not a point of indifferency it is a point of necessity which the Lord layeth upon us as a duty which God expecteth from us if God affords occasion with conveniency it is a sinne in us to doe the contrary I say If God afford occasion with conveniency nothing should detain us from cōming yet some straight may haply lie upon a man that it were neither requisite nor reasonable for him then to presse in to that duty As 1. Were it so that a man could not receive the Sacrament unlesse he should crosse some comfortable assurance of Gods favour towards him in the committing of some sin as to receive it by halfs as the Papists do then he were not bound nay hee ought not to receive it it is not a point of conveniency for no man must doe evill that good may come thereof it is their fault who pollute the holy ordinance in aberring from Christs institution it is not my fault not to receive 2. The second case of inconveniencie is when a man shall occasionally presse into a place and not bee acquainted with the Congregation or give offence unto it because he belongs not unto that Congregation in this case the Lord affords him liberty to depart the reason is because it is a wrong done seeing hee cannot come unto Gods ordinance without being troublesome unto the people where he is which God who is the God of order allowes not nor requires 3. If the Sacrament bee so ordered and so given and celebrated as the occasion of the times carry that haply it is done three or foure times in the weeke by reason of the multitude of the Congregation as now on Easter day Easter munday and Easter tuesday and the like I take it a man is not bound here at all times to come particularly to the Sacrament and the reason