devotion of the heart in the turning unto God by godly and humble affection and bewayling of an afflicted heart whereby the aid of God is most humbly besought When prayer is in season whether wee doe the same by words or by wayling or sighes wee are to pray in due season with regard of minde upon reasonable cause correspondent and proportionable to the present necessitie and case James 1.5 and therefore Saint James saith James 5.13 If any man want wisedome let him aske it of God againe If there be any among you afflicted let him pray is any merry let him sing Psalmes if we consider the parts of prayer which be to aske to request and to beseech to lament and to make more to craâ—e aid to make intercession for others or our selves 1 Tim. 2.1 to praise and give thankes wee shall easily understand when the time serveth to pray our wants shall declare unto us what is to be desired and demanded at Gods hand the conscience for our sin doth enforce us unto prayer to obtaine forgivenesse for our sins and to turne away the wrath of God from us the slaunders and rebukes offered of the reprobate and ungodly doe make the afflicted and miserable to burst out into wailing and lamenting trouble and affliction doth instruct us when wee ought to crave and desire ayd and helpe from God Psal 34.14 1 Tim. 2. Charity and pity doe move us to make intercession for our neighbours and brethren that be falne into adversity or otherwise subject unto temptation and the anger of God the perseverance and continuall supply of the benefits of God and the zeale of his glory doe stirre us unto praise and thankesgiving and where there is no feeling of these things in the heart and minde of man Without feeling of these things our prayers will not be heard of God there is prayer in vaine and out of season at what time soever it bee made The Christian man is both Lord and master of times and seasons so that he may pray freely at all times and in all places where and when he lift at his owne liberty uâ—â—o his commodity and necessity levelling his prayers in all things unto the right marke which is to worke and proceed religiously faithfully and truely with his Lord God having regard of his owne and his neighbours necessities and good he ceaseth not to pray in his heart which ceaseth not to doe good The necessity of prayer is either spirituall or temporall the spirituall necessity Two kinds of necessities in praying Note is of things which doe concerne a godly mind soundnesse of religion and desire of salvation By this wee bee compelled to aske of God a good and right spirit the gift of faith trust in hope forgivenesse of our sinnes patience in adversity continuance of true godlinesse and the like without which wee cannot be saved Our corporall necessity is the same which concerneth the sustentation of our life as the nourishment of our body ayd succour and releife in all our wants and necessities Therefore we doe say in the Lords Prayer Give us this day our daily bread and when wee doe desire the health of the sicke and diseased and the ease and delivery of the afflicted and persecuted and the preservation of them which are in perill and danger In Prayer there be requisite certaine outward behaviours and gestures which doe declare a lowlinesse and an humble submission unto God as that of Daniel who fell upon his knees three times a day and made his petition Dan. 6.10 Luke 22.41 and praised his God And our Saviour Christ prayed upon his knees in the Garden Ephes 3.14 and Saint Paul fell upon his knees when hee prayed for the Churches of the Gentiles Others doe lift up their hands toward Heaven 1 King 8.22 as wee read of Salomon that prayed unto God before the Arke Others doe cast up their face unto Heaven Mat. 26.27.39 and others doe lie groveling upon their face as Christ also did Others doe pray and humble themselves in haire and sackcloth as David did Psalm 35.13 Ionas 3.6 and as the King of the Ninevites and some prayed â—nto God sitting as Elias did sitting under the Juniper tree 1 King 19.4 and David prayed also sitting before the Lord. The Publican whose prayer God heard 1 Sam. 17. Luke 18.13 2 King 20 2.3 hee prayed standing and smote his hand upon his brest and said God be mercifull unto me a sinner and Ezechias prayed lying in his bed Therefore whether we doe fall upon our knees or lie groveling upon our face or in ashes haire or sackecloth either sitting standing or lying or walking so that we doe pray earnestly Jam. 5.15 16 17. faithfully and substantially with humble and contrite heart and mind no question it will be acceptable and well pleasing unto God Acts 10.31 Almes-deeds no doubt doth commend and set forth our prayers well unto God as wee may perceive by Cornelius unto whom the Angell said Thy prayer is heard and thine Almes-deeds are had in remembrance in the sight of God Note The manner of praying For that godly disposition is acceptable unto God which hath both mercy and well-doing joyned withall The manner of praying peculiar to Christians is when wee doe offer our prayers unto God the Father by our Lord Jesus Christ our onely Saviour and Mediatour and faithfully deo desire to be heard for his sake thereunto serveth the promise of Christ in Iohn saying Verily verily I say unto you John 16.23 24. whatsoever ye aske the Father in my Name he shall give it you Hitherto ye have asked nothing in my Name aske and ye shall have it that your joy may be full Iohn 14.13.14 And whatsoever ye shall aske in my Name that will I accomplish that the Father may bee glorified in his Sonne Then if thou callest Esay 58.9 the Lord shall answere thee if thou cryest he shall say Here I am It is an exceeding great benefit of God towards us in that he requireth us to conferre with him familiarly by pious prayer hee bestoweth upon us the gift and the fruit of prayer great is the force of prayer which is poured forth on earth but hath its working in Heaven the prayer of the just is the key of Heaven prayer ascendeth up from us to Heaven and deliverance descends from God to us prayer is the shield and buckler of the faithfull by which they repell all the fiery darts of their adversaries the anger of God is also repelled by the prayers of the faithfull Our Saviour himselfe prayed not that hee had need to pray Eph. 6.16 17. but to commend unto us the dignity thereof prayer is the tribute of our subjection because God hath commanded that wee should every day offer unto him our prayers as a spirituall tribute Prayer is the ladder of our ascension unto Heaven for it is
nothing else but the soules travelling unto God It is the sword of our defence Eccles 35.17 18. for the soule of him that continueth in prayer is secure and safe from all the assaults of the divell for God doth alwaies heare the prayers of the faithfull if not according to their desire yet to their salvation and profit and we may assuredly hope that either he will give us that which we aske or else that which he in his wisdome knoweth to be more profitable for us for God gave us his onely begotten Sonne that infinite and most excellent gift wee being not worthy of it nor hee being not intreated thereunto what will he then deny us if hee be intreated by earnest and faithfull prayer We cannot doubt of the Fathers hearing or the Sons interceding upon all occasions wee may with Moses by prayer enter into the Tabernacle Numb 7.89 and consult with the Lord our God and we shall speedily heare his divine answere Luke 9.29 Our Saviour Christ was transfigured when hee prayed so are there many changes wrought in the soules of the faithfull in the time of prayer for prayer is the light of the soule and oftentimes leaves him in joy whom shee found in despaire With what face canst thou behold his Majesty unlesse thou dost first worship him Eccle. 53.1 2. who sends that glorious light for thee to looke upon how canst thou at thy table fall to thy meate unlesse thou doest first worship and give praise unto him who in his bounty bestowes those good creatures upon thee with what hope darest thou commit thy selfe to the darknesse of the night and bee safe from the dangers of the day unlesse thou dost first fore-arme thy selfe by faithfull prayer what fruit canst thou expect of thy labours and successe in thy travels unlesse thou dost first worship him and commit thy selfe to his gracious care and providence by prayer Math. 7.7 without whose blessing all labour is unprofitable and vaine If therefore thou wantest temporall blessings aske in faith and it shall bee given you if thou desirest Christ seeke him by prayer and thou shalt finde him if thou desirest that the gate of divine grace and eternall salvation should be opened unto thee knocke and it shall be opened and if in the desert of this world the thirst of tentations the penury and want of temporall things afflict thee come with devotion unto the spirituall rocke 1 Cor. 10.4 which is Christ and strike it with the rod of prayer and thou shalt feele the streames of divine grace to coole the thirst of thy penury Gen. 8.21 offer the sweet smelling and acceptable sacrifice of prayer unto God and his wrath shall cease from thee converse with him every day by faithfull prayer which is the spirituall conference betweene God and the devout soule prayer pleaseth God therefore invite the Lord to the house of thy heart by earnest prayer and he will be thy guest and not forsake thee Psal 29.2 Whosoever desireth to be heard let him pray with wisdome with fervency with humility with faith with perseverance and with confidence let him pray with wisdome for such things as tend to the glory of God the good of his neighbour and the salvation of himselfe God is omnipotent therfore do not thou in thy prayers tie him to means God is most wise doe not thou in thy prayers ascribe him an order let not thy prayers breake forth rashly but let the conduct of faith guide thee which hath respect unto the Word therefore such things as God hath absolutely promised in his Word pray for absolutely and such things as he hath promised with condition as temporall things To the reprobate and ungodly person pray for with condition and such things as hee hath not promised in his Word in no wise pray for God doth often give in his wrath that which in his mercy hee doth deny therefore follow the example of Christ who resigned his will wholly unto God pray with fervency for how canst thou desire that God should heare thee when thou hearest not thy selfe but the tongue out-runneth the minde Wouldst thou have God mindfull of thee when thou art not mindfull of thy selfe God will not heare thy prayers without the affection of the heart John 4.23 Luke 6.12 John 17.1 the minde must be so inflamed with the heat of cogitation that it may farre surpasse what the tongue expresseth and this is to worship in spirit and truth for such worship the Lord requireth Christ prayed in the mount and lifted up his eyes toward heaven So must wee turne away our minde from the creatures and turne them unto God for otherwise thou dost injury unto God to pray unto him to attend unto thee when thou art not attentive unto thy selfe And seeing God dwelleth in the hearts of the faithfull and godly there needeth not alwaies words because hee is present even with the thoughts Luther oftentimes one sigh moved by the holy Ghost and offered in the spirit is more acceptable to God then long repetitions of prayers where the tongue prayeth and the heart is plainly dumbe let him pray with humility and place no confidence in his owne merits but onely in the grace and mercy of God Christ being the Temple of the divinity at his passion he cast himselfe to the ground Marke 14 35. and prayed behold how that most holy soule humbled it selfe before the divine Majesty let us pray with faith the sooner one prayeth the more profitable the oftener the better the more fervently 2 Cor. 6. the more acceptable with God let us pray with perseverance for if God delay his benefits and doth not presently give them he commends them unto us and doth not deny them the longer things are desired Matth. 21.22 The efficacy of faithfull prayer the sweeter and the more acceptable they are being obtained let us pray with confidence of heart that is aske in faith without doubting and thou shalt have what thou desirest either ease reliefe redresse or comfort the examples are many they are infinite set forth in Scripture of our godly Fathers Prophets and Apostles amongst which is declared the wonderfull effect of prayer Josh 10.12 13. that at the instant request of Joshua made unto God the Sunne stood still in the middest of the sky the space of one whole day untill the people of God had revenged themselves upon their enemies and Elias prayed unto the Lord that it might not raine upon the earth 1 King 17 1. 18.1 Jam 5.17 18. 1 King 17.22 and it rained not for the space of three yeeres and sixe moneths and againe he prayed and the sky gave raine and the earth yeelded her fruit Againe Elias by prayer unto God 1 King 18.37 38. raised up the dead child of the widow of Sarepta and at his prayer fire falleth from heaven and consumed the burnt offering the wood
by the Apostles to be propagated throughout the world the Holy Ghost came downe upon them there was thundring and lightning and the lowd sound of the trumpet so that all the people were afraid Vers 16. because the Law doth thunder terrible things against our disobedience and makes us subject to Gods indignation But here is the sound of a gentle wind where the Lord from heaven doth powre out his Spirit upon all flesh Acts 2.2.17 for the preaching of the Gospell doth lift up the soules that are cast downe with dispaire by reason of their sinnes there was feare and trembling of the people because the Law bringeth wrath Rom. 4.15 but here the whole multitude doe flocke together to heare the wonderfull things of God for by the Gospell we have accesse unto God their God descended in fire but it was in the fire of his wrath therefore was the mountaine moved and did smoke but here the holy Ghost descended in the fire of his love so that the house is not shaken by the wrath of God but rather replenished Exod. 19.18 Acts 2.3 with the glory of the holy Ghost What wonder is it that the holy Ghost bee sent from the Court of Heaven to sanctifie us seeing the Sonne of God was sent from Heaven to redeeme us But the holy Ghost came upon the Apostles when they were assembled together in prayer with one minde for he is the Spirit of prayer which moveth us to pray and is obtained by prayer Wherefore John 20.19 22. Zach 12.10 because hee is that bond by which our hearts are knit and united unto God as he doth unite the Father with the Sonne and the Sonne with the Father for hee is the mutuall love of the Father and the Sonne This our spirituall conjunction with God is wrought by faith in Christ but faith is the gift of the Spirit and is obtained by prayer but true prayer is made in the Spirit In the Temple of Salomon when Incense was offered unto God 1 King 8.10 11. the Temple was filled with the glory of the Lord so if thou offerest unto God the sweet odours of prayers the holy Ghost shall fill the temple of thy heart with glory Let us here admire the grace and mercy of God Psal 50.15 Rom. 8.34 35. Gal. 4 6. the Father promiseth to heare our prayers the Sonne intercedeth for us and the holy Ghost prayeth within us the Angels of Heaven carry our prayers unto God and the Court of Heaven is open to receive them God of his mercy doth give unto us the effect of prayer because he giveth unto us the Spirit of grace and prayer and doth alwaies heare our prayers if not according to our desire yet according to that which is most profitable for us The holy Ghost came when they were all met together with one accord in one place Acts 2.1 for hee is the Spirit of love and concord Note that joyneth us unto Christ by faith and unto God by love and to our neighbour by charity because he is the Authour of all goodnesse and the fountaine of all grace and mercy Now the Spirit of God effects in man such motions as himselfe is for as the soule giveth unto the body life sense and motion so the holy spirit maketh man spirituall seasons his minde with divine saltnesse Note and directs all his members to the performance of all good duties towards God and towards his neighbours and proceedeth from all eternity he came in the type of breath and affordeth unto the afflicted conscience quickening consolation because wee live according to the flesh by the reciprocall breathing out and sucking in of the aeriall spirit he came under the type of spirit and breath because he giveth us to live according to the better part The winde bloweth where it lusteth Iohn 3.8 and thou hearest the sound thereof but thou knowest not whence it commeth nor whither it goeth So is every one that is borne of the Spirit it was meete that he should come in the type of breath because hee proceedeth from both the Father and the Sonne by one incomprehensible breathing from eternity it was a powerfull breath because the grace of the holy Ghost comes with power and moveth the godly in whom he dwelleth to all that is good and so effectually moveth and strengtheneth them that they neither regard the threats of tyrants nor feare the trecheries of the Divell nor the hatred of the world Psal 19.3.4 hee conferreth upon the Apostles the gift of tongues because their sound was to goe into all lands and so the confusion of tongues which was the punishment of pride and rashnesse in the building of the tower of Babel was taken away and the dispersed nations Gen. 11 7 8 9. by the gift of the holy Ghost through the diversity of tongues were gathered together into the unity of faith Againe it was meet that he should come in the figure of tongues because holy men of God did speake as they were inspired by him For hee spake by the Prophets and Apostles and putteth the Words of God into the mouthes of the Ministers of the Church therefore the Prophets in the old time came not by the will of man 2 Pet. 1.21 but were moved by the holy Ghost for these great gifts blessed and praised be the holy Ghost together with the Father and the Sonne now and for ever Of the Love of God THis love of God is commanded by God to the Israelites by the mouth of Moses being then the select and peculiar people of God saying Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy might and Christ himselfe in the Gospel doth alledge this Precept to the Doctor of the Law which tempted him saying Master which is the greatest Commandement in the Law He answering Matth. 22.36 37 38 39. said unto him Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy mind and thy neighbour as thy selfe this doth teach all Christians that without the knowledge of this love of God they can never attaine to the saving knowledge of God and without the love of God all knowledge is unprofitable For love is the life of Nature and the joy of Reason in the Spirit of grace where Vertue draweth affection the concord of sense makes an union unseparable in the divine apprehension of the joy of election it is a ravishment of the soule in the delight of the spirit which being caryed above it selfe into inexplicable comfort feeles that heavenly sickenesse that is better then the worlds health When the godliest of men in the swounding delight of his sacred inspiration could thus utter the sweetnesse of his passion my soule is sicke of love for love is a healthfull sicknesse of the soule it is a pleasing passion in the heart a contentive
be able to beare the conditions contradictions and cumbers of the other and so the unity and concord betwixt them might soone bee broken but impatient hearted men they doe stirre great variance strife and contention and doe breake the tranquillity of quiet and peace Patience is the gift of the holy Spirit in this respect we may well call patience the preserver yea the repairer of peace it cannot worthily enough be expressed how large how notable and necessary the use of true patience is all which doth stand upon the strength of mens desires For without patience all the rest of our vertues will be altogether blemished therefore in any wise let us not stay untill wee have attained true patience the mistresse and governesse of all our affections which keepeth us within the lists of a contented mind howsoever it fareth with the outward man this patience therefore which we must seeke and imbrace in all things must be a joyfull acceptation of our miseries not as compelled but cheerefully resting under the burthen of our adversitie which then although it seeme to make us figh by reason wee see no end of the griefe yet it shall in the meane time cloath us with spirituall joy for patience stayeth the patient man from fainting in any distresse yea when neither friend counsell Hebr. 6.12 c. nor any comfort appeareth then is patience the remedy which like a mighty Gyant beareth it out with a godly courage true patience loveth the afflictions which shee suffereth and if wee doe attaine to this patience then shall wee give praise to God in the midst of our miseries and commit our selves to his providence and care in all our troubles and adversities neither can poverty keepe us backe or hinder us from commending highly the great bounty and goodnesse of Almighty God who is able to restore and bring us out of all our afflictions the mother of this precious and admirable jewell Rom. 5.4 5. is tribulations afflictions persecutions poverty and crosses patience begetteth experience and experience hope and hope maketh not ashamed it is concluded then by the holy Apostle that tribulation maketh not ashamed Faith whereof wee have spoken before is the evidence of things not seene which so worketh in time of tribulation and affliction Psal 22.4 5. that it assureth the afflicted that his delivery is easie and at hand his comfort and reliefe is comming So that tribulation and affliction seasoned with faith worketh patience and a contented tolleration and sufferance of the misery present which patience bringeth forth experience namely it hath proofe of Gods continuall providence wherein he worketh mightily beyond all humane expectation and mortall reason of mans capacity the great joy ease comfort reliefe and release of all the faithfull afflicted members of Christ and that by so many and admirable meanes that of this experience springeth hope which worketh through the same experience by an undoubted assurance that such successe will follow patient expectation So that faith hope and patience appeareth to be the whole furniture of a true Christian which being joyned together in man hee shall finde that as faith is the ground of things hoped for and maketh them as it were present before our senses and our selves as certaine of them as if wee were already possessed of them so hope maketh us attend the time of delivery restraining our corrupt natures from practising any unlawfull and forbidden meanes for the supply of that wee looke for and having the working of faith and hope those two singular vertues in us there is no place of impatience of grudging of griefe nor of desire to seeke sinister devices for ease or reliefe but setteth downe his rest and resolution to be as cheerefull and full of joy in distresse Dan. 3.17.18 as in any prosperous events whatsoever So said the three children when they went to the fire though God would not deliver them yet would they not dishonour him so resolute and patient was Job who said though he kill me yet will I trust in him such is the fruit of true patience it is necessary that we be tryed with affliction and delay of comfort to the end that wee should be well armed with these vertues and have experience how God in his providence worketh for us yea wee shall finde that as the promises of God are irrevocable firme and sure so is our faith and hope grounded upon God and his promises also stable and sure and shall have the reward which is eternall and everlasting life To conclude patience is the gift and grace of Christ the true vertue of Christianity it is the praise of goodnesse and the preserver of the world and rests upon the providence of God to the exceeding comfort of the afflicted Of Prayer VVE be charged by the Commandement of God to offer unto our Lord God thankesgiving and praise who saith Call upon me in the day of trouble Psal 50.14 and I will deliver thee this calling upon him is a point of service required of us and doth serve to the glory of his name for hee saith thou shalt glorifie me Vers 15. wee be therfore as necessarily bound to pray and call upon the name of God as wee be bound to the study of his obedience and service this prayer and calling upon the name of God is not onely profitable unto us but also necessary unto godlinesse and exercising of our faith for without faith we cannot truely call upon the name of God Rom. 10.13 14 Whosoever shall call upon the name of the Lord shall be saved but how shall they call upon him on whom they have not believed whereby it manifestly appeareth that study and use of prayer is an exercise of our faith in this respect wee are specially by the providence of God required to aske such things of him as our necessities doe require hee could liberally bestow on us all things unasked for Before thou prayest prepare thy soule and be not as one that tempteth God as hee doth to the Reprobate and other living beasts but his will is to be called upon of his children to the intent that they should practise the assured trust of their hearts towards him and be the more out of doubt of his goodnesse and promise when they doe obtaine that which in faith they doe desire at his mercifull hands hee which doth truely pray unto God doth accuse and esteeme himselfe unworthy and therefore doth submit himselfe onely and wholly to the will of God Psal 34.16 The holy men of God when they pray doe powre out the ferventnesse of their hearts before the Lord with most earnest meditation and wayling accuse and judge themselves they doe beseech the mercy of God they doe expresse the sorrow of their heart with crying and lamentation and also in words doe set forth Petitions and Prayers but generally prayer is the lifting up of the minde and heart unto God for prayer is the
God allure us by easie meanes and faire promises to everlasting life which the Law denieth to all men no man being able to satisfie the justice of the Law If it be objected then that the grace of the Gospell doth destroy the workes of the Law because that mercy is given of grace and not of desert it is answered that the Gospell doth not destroy the workes of the Law and the substance thereof but onely doth mitigate the rigour and severity thereof As God when he preserved Daniel in the Lyons denne hee did not destroy the Lyons but onely shut their mouthes and bound their power that they might not hurt Daniel Dan. 6.16 so he did not destroy the Law but onely restraine the violence thereof from hurting his Daniels that is his faithfull servants and as when King Darius tooke Daniel from the denne and cast in his accusers the Lyons power was no longer shut up Dan. 6.24 but had the mastery and devoured them their wives and children no more shall the reprobates avoyd the condemnation of the Law notwithstanding the promise of the gospell and the new covenant of grace Because no man hath the benefit of mercy but hee that first is the child of faith therefore the great King of all the world shall take his faithfull Daniels his Elect from the power of the Lyons the Law but leaveth the reprobate in the state of their destruction Thus much in generall of the Gospell and the difference betweene that and the Law and them that lived under the bondage of the Law and us that now live in the liberty of the Gospell the purpose of the Gospell is the salvation of man And therefore the Angell that was the first preacher of the gospell told the shepheards that hee brought them tydings of great joy Luk. 2.10 indeed a greater could not be then to bring them tydings of their salvation The matter of the gospell is the life the death and the doctrine of Jesus Christ for they are the onely meanes by which wee attaine to the favour of salvation Esay 43.11 his doctrines were directions his life examples and his death was and is life eternall to all them that apprehend him by a lively faith In the circumstance of the gospell is principally considered First God who of himselfe and of his owne election without any cause in man did enter this covenant of grace being moved onely by the pleasure of his owne most holy will and by his owne gracious love to his creatures for so saith the Holy Ghost God so loved the world Iohn 3.16 that he gave his onely begotten Sonne that whosoever believed in him should not perish but have everlasting life Whereby it is evident that the love of God was the onely cause that moved him to this effect for God can glorifie himselfe aswell in the damnation Gods love to man is the moving cause of the covenant of grace as in the salvation of men For hee needeth no addition of honour that is infinite both in greatnesse and goodnesse but as his mercy is most eminent over all his attributes so in this new covenant of the Gospell hee doth give us the greatest demonstration of his mercy that can be in giving his only begotten Son to die on the Crosse for the redemption of mankind In every word there is a passion of love infinitely beyond all comparison wherein it seemeth that God doth as it were put off his Majesty and descend himselfe in his care to pity and redresse the ruined state of sinfull man his enemie Secondly in the person of Christ who is the cause both moving and finishing the covenant of the Gospell there is matter of most worthy and admirable consideration For Christ is not onely to bee understood as the instrumentall cause whereby this covenant of grace betweene God and man was effected but also as the first moving cause and deviser thereof it being impossible to assigne him offices without his appointment hee being equall to God the Father and the holy Ghost and they having all but one divinity undivided This the unbelieving Jewes could not comprehend and therefore they derided Christ when he said Before Abraham was Iohn 8.58 I am not knowing that hee was God equall and coeternall with the Father and was begotten before all beginning It is therefore most wonderfull in the person of Christ that hee being Lord of all the world that he would leave the bosome of his Father and for a time to put off the presence of his divine Majesty and to take our nature upon him in humility Strong witnesses of the love of Christ towards us and in a base estate to undertake not onely to satisfie the Law and to make good our defects but also to beare the displeasure of his Father and to suffer the malice of wicked men to prevaile against him even to his death and that he hath endured all this for the sinnes and good of man a creature that by sinne had brought himselfe in disgrace and heavy displeasure with God and which is most of all that hee hath done all this by his owne appointment without either command or direction there being no power above him by whom he could bee commanded This incomparable love of God is able to astonish a Christian meditation and to make a man admire and say with holy David Lord what is man that thou hast such respect unto him Psal 144.3 or the sonne of man that thou so regardest him This doth strongly relieve our faith against all diffidence shewing that our salvation hangs not like a meteor in the ayre but is firmely fixed upon the love of God in Christ Iere 31.3 32.40 2 Tim. 2.19 and it furthereth our spirituall joy in that it teacheth us that the love of God is constant and his decree concerning our welfare eternall And it also eclipseth the pride of the heart shewing that Gods dignation and not mans dignity his favour not mans faith his mercy and not mans merite is the fountaine and foundation of mans felicity Thirdly is considered The Ministers â—n the office of the Gospell the officers in the holy ministration of the gospell by whose faithfull endeavour and vigilance the spirituall graces of the gospell are distributed to the children of faith for whose sakes the covenant of grace is given the first officers in this kind were the twelve Apostles of purpose chosen by Christ Jesus himselfe that they might bee the faithfull witnesses of the whole passage of his life and that after his ascention they might plant in mens hearts a knowledge of the gospell by their prayers preachings and godly exhortations to dispose the holy seed of grace in their hearts whom God should make capable to entertaine it with profit These holy labourers being assisted by the holy Ghost travelled in Gods husbandry with such alacrity as that the Gospel in their times spread it selfe into very large
have deliverance from eternall captivity and torment Thirdly seeing Christ Jesus is the matter of the Covenant of grace betweene God and man it doth also most neerely concerne all men to endeavour all meanes possible A most needfull care is to be had of all men and by their eyes of faith to apprehend Christ who is onely to be apprehended by faith and so to receive the forme and impression of his sacred Image whereby they shall be truely interested in the possession of heaven when those that want this shall be rejected of God with this answer Away from me yee wicked for I know you not because yee have not the Image of my Sonne Fourthly seeing the whole matter of the Covenant of grace is fully contained in the words and workes of Jesus Christ and that all things necessary both to a civill and Christian life are contained in the Story of the holy Gospell it behoveth all men to give that sacred Word preheminence and that no man All directions must be conformed to Scripture neither any state or fellowship of men whatsoever presume to decree or ordaine Canons or Statutes Ecclesiasticall or civill which is any way repugnant or may prejudice the directions of Jesus Christ delivered and set forth in the most holy Gospell but as Christ our Prince our Priest and our Prophet hath given us either by doctrine or example Eccle. 18. Reve. 22.18 19 which needfull directions are necessary and of lawfull use either in a Christian Church or State so no Christian Church or State should presume to innovate or alter those directions which Christ our high Priest and great Prince hath left established unto us but in all directions both in Church and State there must be needfull care that every particular have relation to the truth of holy Scripture and be conformed to the example of Christ for whatsoever direction whether it concerne the soule or society if it bee not either necessarily grounded or agreeth with the Word of God is altogether unlawfull in a Christian Church and State How to square every particular action neither can dispensation make it lawfull or tollerable Therefore by the square of the Scriptures all men ought to measure the Lawfulnesse of every action and direction and that whatsoever shall disagree from God and the holy Scriptures may be judged error and intrusion of disorder and therefore of necessity to be spewed out of every Church and State of Christian men The meditation of this doctrine and these duties should make us serious in our Christian care let us not now content our selves to have onely a generall knowledge of Christ Jesus our Redeemer To consider God in his Majesty onely is terrible but let us labour to understand him in his double nature for if we consider him in his divinity as he is God onely it is a terrour to our remembrance but if we consider him in his double nature it gives us hope and alacrity for the Majesty of God is terrible to sinfull man but his mercy is comfortable and supporteth the falling spirits of our soules which would faint and die in despaire if the grace of God did not succour and give supply to such extremities therefore as God doth most delight himselfe in the use of his mercy so let us delight our soules most in the holy contemplation of his mercy and as Christ Jesus is the most lively character of his mercy Christ Iesus is the character of Gods mercy so let our cares bee most busie in the meditations of Christ his Gospell is the booke of Gods mercies wee have eyes of faith and can both see and read the stories of mercy let us therefore direct our labours and endeavour our studies in the most happy knowledge of our Saviour Jesus Christ Note and in him wee shall finde all goodnesse and infinite variety of matter in him wee shall finde the cause of our redemption Where to finde the cause of mans redemption wee shall finde it in his will wee shall finde it in his working he did cause our good he did effect it also in his will was the cause in his workes was the effect This godly meditation may kindle a zeale in them that were dead in sinne and provoke holinesse where it is not to see the infinite greatnesse Ier. 4.2 Psal 34.20 the infinite goodnesse of God omniscious of God omnipotent to yield himselfe to such a wonderfull difference of fortune he that had all happinesse in the highest degree breathing unutterable pleasure in the bosome of his Father and he that made the heavens and the earth should descend from heaven to earth and there assume the forme of wretched man and in that forme worke such righteousnesse as might satisfie God satisfie the Law for the sinne of man and in that forme to bee borne in poverty to live in contempt and die in disgrace and all this to be done by the onely begotten Sonne of God for the good of man a creature that was become apostate a traytor to God a rebell to his lawes and the very cause and actor of his disgrace death and Tragedy O that I had but words to expresse the imaginations of my soule what formes of mercy we may see in our Saviour Jesus what slackenesse what scantinesse We must meditate what we cannot expresse in words nay what foulenesse of desert we finde in our selves his good and our evill are infinite therefore what we cannot expresse in words or workes let us devise it in our thoughts let us learne to believe and know our Saviour to bee infinite good though we cannot expresse his infinite goodnesse what we can doe to his glory let us by all meanes endeavour it what wee cannot doe our selves let us perswade others let us endeavour any thing that may adde any thing to the honour of our Saviour for in gaining his favour we shall have the fulnesse of all favour and in losing his favour we have naught but tribulation and misery he is the seale of the covenant of grace betweene God and as if wee want our seale wee shall want our assurance and so lose the favour of God A dangerous forfeit and forfeit our eternall estate in Heaven Therefore let us esteeme the favour of our Saviour before all things let us esteeme all things nothing in respect of him if he subscribe not to our pardon wee are but dead the Law hath cast us without him there is no grace no hope of favour no hope of pardon let us direct our eyes of faith unto him upon the bended knees of our heart and when we have found him whom our soule loveth let us resort to him in daily prayer winne his favour by endeavour in faithfull and carefull serving him and make him the sole end of our desires who hath wrought who hath effected our salvation Thus by the assistance of his grace I purpose to doe in my owne particular
God false repentance by the feare we have of Gods justice and the punishment due to our sinnes the one is the office of a sonne the other is the office of a slave both of them repenting one matter but for divers respects Sinne then is the materiall cause of repentance the moving cause is God who moving by his holy Spirit in the hearts of his Elect presents them the ugly formes of their sinnes God is the moving cause in every office of grace awakes their consciences and stirres them to a serious cogitation of their sinnes and wretchednesse giving them still such proportion of grace as the degrees of their repentance and spirituall sorrow shall require and that God is the first moving cause to godly repentance is evident by many places of Scripture namely the second of Timothy where Saint Paul advising Timothy to instruct them that are contrary minded he giveth this reason 2 Tim. 2. Vers 25. Because ye shall thereby prove if God at any time will give them repentance that they may know the truth Here repentance is called the gift of God which doth utterly barre man from all cause of boasting his owne ability in this necessary duty for saith the Apostle Eph. 2.8.9 You are saved by grace through faith and that not of your selves it is the gift of God not of workes least any man should boast himselfe Also in the Acts of the Apostles proving Jesus to bee Christ and God coequall to his Father Acts 5.31 useth this argument before the counsell of the Jewes that God made him a Prince and a Saviour to give repentance to Israel and forgivenesse of sins where the power of forgiving of sins and giving repentance is made a proofe of his divinity interposed betweene his office of Saviour and his power of forgiving of sins These places out of many sufficiently prove that God is the first and principall moving cause of fruitfull repentance Note now God moveth not repentance in all them that repent for sin but onely in them that truly repent his chosen Elect. Now of the cure or meanes of deliverance from spirituall griefe In the curing is considered first the preparing and dressing of the wounded soule whereby it is made fit for curing Secondly the matter to be applied to the soule Thirdly the manner of applyment In the preparing of the wounded soule there be foure things necessary First a spirituall sorrow for sinne that is ascent of sorrow in the soule caused by a cogitation of sin and guiltinesse and this is a necessary preparative in a repentant soule for that soule cannot desire a spirituall refreshment that hath not first a sense of sorrow and feeling of present calamity This preparative to repentance was in the Jewes that were hearers of holy Peter when he declared before them their sinne in crucifying the Lord Jesus Acts 2.37 for the text saith When they heard it they were pricked in their hearts and said what shall we doe as if the present sorrow and anguish did so astonish them as they knew not what to doe nor how to advise themselves Humble acknowledgement The next preparative is an humble acknowledgement of the soule of the misery it is in and an exposing of such particular griefes as we finde in the register of our conscience this is also necessary in the preparing of our soules For though God the Physition of our sicke soules understand our sinnes better then our selves and can remember them better then conscience yet it is great reason that hee which desireth the health of his soule should declare so much of his griefe as hee can remember not to instruct or helpe the knowledge of God but to confesse and acknowledge our selues and our dutifull desires This acknowledgement of sinne was common in the custome of holy David The example of holy David Psal 32.5 6. how often hath hee confessed his sinne and exposed his griefe before God for God is so desirous of our good as that then he readily helpeth us when we doe but carefully desire it Therefore saith the Prophet David I said I would confesse my sinne unto the Lord Vers 6. and so thou forgavest the wickednesse thereof David did but say he would confesse his sinne God taketh his word and forgave him his sinnes and certainely humble and unfeyned acknowledgement in our repentance is an undoubted testimony that God doth give us grace and that he will without question give us his favour The third preparative consisteth in holy action that is No man can satisfie Gods justice for sin when we endeavour a reformation and declare our repentance in a conscionable discharge of our duty for though no man can satisfie the justice of God for sinne yet ought all men so much as they have by the power of grace given them to satisfie men For example he that stealeth or defraudeth be it by force or of fraud is of necessitie bound to make restitution if he be able And this the reformed Publican Zacheus well understood who professing before Christ his reformation and repentance to witnesse it to be true and unfeigned hee gave this infallible token Behold Lord Luk. 19.8 9. saith he the halfe of my goods I give to the poore and if I have taken from any man by force or forged cavillation I restore him foure-fold and the Text saith in the next Verse that then salvation was come into his house and so Zacheus endevouring that hee could not did at one time entertaine both his Saviour and his salvation therefore though no man can satisfie the Law yet every man must endeavovr it otherwise his repentance is idle and but vaine neither can hee have part in the righteousnesse and redemption of Jesus Christ Psa 25.1 2 c. The last preparative is prayer that is a lifting up of the heart to God with faith unfeigned and hopefull confidence in the exercise of prayer there is a double office First wee must expose our griefe next we must implore his favour for as in ordinary cures in surgery Note the patient must first suffer his wounds to be ript launst and search'd before the remedy can be applyed to the sore so must wee rip and search the wounds of our soule avoid and empty the infectious matter and when we have it out 2 King 19.14 1â— 16. we must use it as Hezekiah did the blasphemous letter of Rabshakeh spread it all before the Lord and then with earnest humblenesse implore his favour lay open our sins unto him and confesse that these are they that have wounded our soules troubled our conscience for which we grieve for which we pray when our soule is thus prepared there is joy in our repentant teares pleasure in our griefe and hope in our spirituall sorrow and then and not before are wee made fit to apprehend and apply Christ Jesus the salvation of our soule The matter of the cure of
salvation to the Elect. The necessity of mortification doth require in every one an exact diligence in that Christian office for seeing the hazzard of eternall life dependeth upon the death or not dying of sinne and that necessarily there is no man of that simple understanding but will thinke it expedient nay necessary wisedome rather to destroy his sinne then himselfe for one of the two must of necessity be mortified suffer death and die and if any man thinke to devise a meanes to save both himselfe and his sinne and in the reformation of himselfe to over-leape the duty of mortification as a duty too precise and of grievous performance and shall thinke that mortification is not of necessary substance but rather a severe circumstance which may be safely avoyded to him may bee said as Saint Paul saith to the Corinthians with admiration O foole 1 Cor. 15 36. that which thou sowest is not quickned except it die and let him be sure that if hee either faile or faint in this endeavour there is no endeavour can purchase him the favour of God and the salvation of his soule Therefore it most neerely respecteth all men not to esteeme their sinne which is their enemy and would destroy them more then God which is their friend and would save them nay more then their soules and their salvation Therefore let every man make warre upon himselfe and his owne flesh To subdue our owne sinfull affections is the greatest conquest in the world and let him bee valiant to conquer himselfe and triumph in the spoile and death of his sinfull actions and affections for there is no warre can gaine our names a greater glory then to victor our selves and he is most redoubted and most valiant that can conquer his owne affections the which all men must doe before they can have the garland of holy victory from the hand of God Againe seeing that in our mortification there is no respect of favour had to any sinne but that all sinne must die the sinnes that have gained us either our profit or our pleasure for all sinne being in hatred with God all sinne is therefore commanded to die without dispensation proviso or exception of any It therefore behooveth all men to hate as God hateth even all sinne because all sinne is in Gods hatred lest they provoke God as Saul did and with Saul to declare themselves reprobates God commanded Saul to destroy the Amalekites 1 Sam. 15.1 c. a sinfull and God-lesse people Saul performed his Commandement but in part for though he destroyed many yet he spared some for which God cast him from his favour and rent his Kingdome from him Our sinnes are those Amalekites God hath commanded us to destroy them utterly if therefore any man presume against Gods Commandement to spare any God will certainly cast him with Saul from the hope of salvation This doth admonish all to avoyd the common custome of men that commonly hate the sinnes and infirmities of others but flatter and feed their owne with saturity the usurer hee condemneth the prodigall the prodigall condemneth him the drunkard condemneth the glutton Every contrary despiseth one another the glutton he condemneth the drunkard age and youth have each their particular sinnes yet doe they despise one another and so doe every particular his contrary so that many can abhorre those sinnes to the which they are not naturally addicted but few doe mortifie them that are neerest and dearest unto them These are they that our Saviour Christ calleth hypocrits Math. 23. that point at little sinnes in others but flatter and foster maine ones in themselves this evill custome is farre short of the duty of mortification which requireth a loathing and detestation nay a death not of some sinnes not of other mens sinnes but of our owne sinnes and of all our owne sinnes without exception of any and seeing that the holy Ghost doth move this grace in our hearts and doth give us spirituall power in the office of mortification It behoveth all men to addresse their prayers to God that he will give them the direction of his grace to guide them in so needfull a performance and that when they finde in themselves a desire to mortifie their sinnes and sinnefull affections Titus 1.12 c. then let them assure themselves that they are called by the divine and efficatious power of God to the performance of that duty that then they yeeld their endeavour with all diligence to doe as the holy Ghost directs them lest by neglecting the admonishments of Gods Spirit they bring upon themselves a greater condemnation The life and soule as it were thereof is the illumination and reformation of the minde and an efficatious bending conforming and working of the heart and will whereby it becomes obedient to the voyce of God and returnes as it were an audible and lively eccho into their eares the end thereof is first the glory of God and the commendation of his mercy to whom wee must ascribe both grace and nature and of whom wee have received our soules and bodies yea and the very soule of our soules which is his spirit The second end of this vocation is our deliverance and translation out of ignorance infidelity sensuality and rebellion The soule of our soules is the Spirit of God 2 Thes 2 14. unto spirituall grace and glory for wee are called out of darknesse into light that we might walke in light and no longer serve the Prince of darknesse wee are called out of the world unto God to the end that wee should relinquish the lusts of the flesh the pleasures of the world and to serve God in newnesse of life that walking uprightly before him in this world we may live and raigne with him for ever in the world to come The meritorious cause of this effectuall calling is Christ and his merits for Christ hath merited in our behalfe and hath promised that the holy Ghost should had sent into us John 15.26 16.7 8. even the Spirit of truth to illuminate and adorne our hearts with his graces and is wrought in us by a speciall powerfull and inward worke of the holy Spirit For like as when a skilfull Musitian hath once strung tuned and strucke his instrument it sends forth many pleasant and sweet sounds so when the Lord hath once breathed his spirit of life into the nostrils of our soâ—les and when hee hath once tuned the jurring strings of our sinnefull hearts and hath toucht them with the finger of his spirit he makes them send forth many delectable and harmonious sounds Tokens of mortification Rom. 1.6 6.17 18. 1 Cor. 6.9 10 11. wherein he takes delight So then it as with the Romans wee performe hearty obedience to the Word of God if with the Corinthians wee be rich in spirituall graces and have purged our hearts by true repentance from our former iniquities and if wee be mortified and renued
thereof to gaine this honour and for to gaine this honour let us spend our houres spend our actions and our endeavours nay let us spend our honours and all to make this purchase let us run our spirituall course with alacrity seeing this honour is proposed us when we have it let us esteeme it precious it was given by grace it cannot be redeemed by nature let us esteeme it as it is worthy and having once obtained the honour to be the childe of grace nay the childe of God let us carry that honourable title to our grave and with that wee will present our selves in the day of judgement before God our honourable Father and before the honourable company of Angels and Saints and then it will appeare by direct evidence before all the world whether our honour in being the childe of God regenerate and made the sonne of God which the world despised Jerem 4.2 or their transitory honour and prosperity of fortune wherein they gloried and proudly exalted themselves be of better proofe worth or esteeme when God shall call us his sonnes and bid us enter the Kingome of our joy and call them reprobates and bid them enter their prison bonds Matth. 25.46 John 5.29 and paines perpetuall this will be the blessed priviledge our honour will then give unto us therefore to be regenerate thereby to have God our Father and our friend let us not care what neglect what scorne and what disgraces the world cast upon us for as those will vanish with time yet so will our honour be as God our Father is infinite in joy infinite in worth infinite in time let us therefore infinitely esteeme of it and by all meanes strive to attaine it Amen Of Sanctification SEeing that hee which is regenerate is also sanctified and made holy but it is not derived to us from our parents Ephes 2.10 But Almighty God is the fountaine and proper efficient cause of our sanctification and holinesse whose worke-manship wee are created in Christ Jesus unto good workes Colos 1.13 who in mercy hath translated us out of the kingdome of darkenesse and hath delivered us from the power of the Divell and made us fit for the Kingdome of his beloved Sonne Ephes 2.4 5. in whom hee hath quickened us through his love and riches of his mercy together with Christ even when wee were dead in sins him hath God lifted up with his right hand Acts 5.31 to be a Prince and a Saviour for to give repentance unto his chosen Hebr. 2.4 and forgivenesse of sinnes and albeit our sanctification be the worke of the whole Trinity yet it is immediately performed by the holy Ghost because hee doth set us on fire and inflame us with a zeale of Gods glory with a care of our duty and with a love of all men Sanctification is the very translation and alteration of the heart and life of man or a spirituall reduction and conversion of a man from his wickednesse unto God and from the uncleannesse of sin to true purity and Christian sanctity The persons sanctified are such as are elected Rom. 8.30 called and justified therefore the Apostle saith that whom God predestinated called and justified them also he glorified these are truly sanctified whom he maketh to be the temples of his Spirit Sanctification of the body is that whereby the members thereof are made fit instruments for the soule regenerated to worke the workes of God with it being become obedient to the minde illumined 1 Cor. 6.19 and the heart reformed through the worke of the Spirit who now hath made it the temple of his holinesse whereas before it was a slave to the flesh and a shop of uncleanenesse and iniquity Ephes 2.8 It is a most gracious and free worke of the Lord without all obligation or merite of ours for the Spirit of God bloweth with the blasts of his grace both when how where and on whom he lifteth and the Apostle teacheth us Verse 4 5. that wee are quickened together with Christ through whose great love and grace wee are saved this is the vertue of Christs resurrection by the power of his God-head raising up his man-hood and releasing him of the punishment and tyranny of our sins by which vertue and power wee are quickened and restored that wee might live unto God in holinesse and newnesse of life Note Now the sanctification of the soule consists in the alteration of the mind the renovation of the will Note the sanctification of the memory and the regeneration of the conscience in the alteration of the mind whereby ignorance is by little and little abolished and the mind enlightened to know the true God and his mercy in Christ and to know and understand a mans selfe and his secret corruptions against the Law of God and to know how to behave himselfe towards God and man as also to prove the things of God and to mind and meditate on things spirituall and celestiall The renovation of the will is when God gives a man grace truely to will good as to believe honour feare and obey God the sanctification of the memory is an aptnesse by grace to keepe and to bee mindfull of good things especially of the doctrine of our salvation and such like the regeneration of the conscience is when it is fitted to give true testimony to a mans heart of the remission of his sinnes and of the carefulnesse of his care to serve God and to doe other good duties concerning our Christian brethren it consists also in the spirituall transformation of the affections as joy love sadnesse feare anger and such like whereby a man that is justified doth so temper them by his reason refined and by the light of the Law with the helpe of the holy Spirit that they do not break out as in the wicked that give the reines to their lusts but are held in some good order howbeit in this life this is not done without much strife and reluctation of the flesh and Spirit and is rather affected then effected Here we must observe that sanctification doth not alter the substance of man but onely his corrupt and sinfull qualities it rectifieth affections but abolisheth them not it corrects and moderates mirth sorrow anger and such humane passions but takes them not quite away it tunes the jarring strings of a mans heart but breakes them not in peeces As the fall of man did not abolish a mans essence but corrupt his faculties even so the raising up and renovation of man doth not alter his very substance but doth onely change his corrupted qualities and powers this visible reformation of a man is when hee dedicates himselfe unto God and good duties to his neighbours whose sinnes bee abandoned which before raigned in his heart This worke of the Spirit is wrought in the whole man but it belongs chiefely to the faithfull and elect of God for civill moralities and
God of whose truth being a thing altogether infallible it were a wicked matter to doubt that wee doe believe also Christ the Sonne of God as when we doe believe his Word to be the Word of the onely begotten Sonne of God sent unto us from his Father for Christ saith He that believeth in me shall have life everlasting John 6.40 c. Vers 29. 1 John 3.23 this is the worke of God that ye believe on him whom he hath sent To believe him as Christ the anoynted of God is to believe him in all poynts his words his actions and not to doubt any whit of any his sayings wee should not onely believe of God and God but also in God and to believe in God is to direct all our hope unto God and with sure confidence and trust to depend upon his goodnesse This third degree of fayth riseth upon the first two for whosoever doe believe of God and believeth God also aright cannot choose but assuredly and with all his heart depend upon the truth and goodnesse of his promise for otherwise it is no Christian fayth but a false fayth which is not faith but opinion John 14.1 11 12. for Christ saith unto his Disciples Let not your hearts be troubled yee believe in God believe also in me Believe me that I am in the Father and the Father in me Verely verely I say unto you hâ—e that believeth on me the workes that I doe the same shall he doe also By which words he requireth beliefe and trust in him aswell as in God the Father This Christian fayth is onely true and necessary to the obtayning of everlasting salvation but we must understand that the nature and disposition of God is such that no unfaithfull person can please him for how should the unfaithfull person please him who is the most true and faythfull of all thereupon commeth that saying to the Hebrews Heb. 11.6 that without faith it is impossible to please God Therefore no man can be blessed without fayth for how can hee be blessed which pleaseth not God but such that have no care for their everlasting salvation they be not compelled by any necessity to believe for they may perish without faith But they that doe desire to be saved must of necessity thinke upon faith John 3.16 without the which they cannot be saved Our Saviour sayd that God so lâ—ved the world that he gave his onely begotten Sonne to that end intent and purpose that whosoever doe believe in him should not perish but have everlasting life It is also necessary for every Christian man to know that Christ the Sonne of God is sent into this world from the father to redeeme and save sinners Christ saith This is everlasting life to know God the Father John 17. and Iesus Christ the Sonne whom he hath sent This knowledge is so incomprehensible to mans understanding that it seemeth unto him meere foolishnesse because the wisdome of the world is not capable to comprehend it therefore it is necessary that it be attayned by fayth by the power of the spirit By this mee know that Christ is the Sonne of God John 6.29 Wee ought likewise to believe all those things which doe concerne the resurrection the ascension the Priesthood and everlasting Kingdome of Christ and that he sitteth and ruleth at the right hand of his Father and for his comming againe to judge with the rising to judgement and life everlasting to come all which matters cannot be comprehended without faith Rom. 4 5 6. chap. Wee are required also of necessity to believe those things which the holy Spirit doth worke in our hearts to our salvation when as Christ doth forgive us our sinnes through fayth in his blood and so doth justifie us and when hee by his grace makes us the children of God by adoption 1 John 1 c. Acts 15. Gal. 5. Rom. 10. 1 Pet. 5. Rom. 5. Heb. 10. when hee doth purifie our hearts and maketh us able to doe good workes and to love our Christian brethren when hee stirreth us up by godly motions to call upon our Father by prayer to withstand Satan to be constant and persevere also in troubles all those things bee so wrought in the Elect of God by the vertue of the grace of Christ that none of them can be done in any man unlesse he hath Christian fayth this is a great poynt of wisdome in man to know from whence these gifts doe come This consideration doth admonish us that they which doe lacke true fayth must cry unto him who doth only worke the same in our hearts by the operation of his holy Spirit Faith is the gift of God and we doe receive it into the soule by the instrument of the body for so wonderfull great is the grace and the lovingnesse of God toward us that hee doth not only promise everlasting life and salvation unto us wretched sinners if we doe believe in him but hee doth also give them this gift that they may believe in him therefore it is a cleare matter that we have nothing in our flesh whereof we may glory Let them therefore which have but a weake and a small fayth pray with the Apostle Lord increase our faith Let them which bee strong in fayth acknowledge the gift of God and magnifie his grace if they doe see any that doe lacke the same gift of fayth let them pray to God for them the authour and giver of fayth that hee will vouchsafe to give them also the spirit of fayth It is manifest that true fayth is the gift of God How Gods gifts be given and Gods gifts are bestowed two manner of wayes some hee gives immediately without any ministry or helpe of man as the soule life understanding will appetite and those things which doe helpe towards the sustentation of our life love hatred feare of evill power to see to heare to smel to taste and to touch and those outward things as the Sunne Moone light day night aire summer and winter c. and some things the attained by the meanes of mans ministery and industry as a secondary meanes as the body the nutriment of the body corne bread wine clothes and such other like yea civill governement publique quiet by true justice in the magistrate arts sciences tongues usage and experience of things Againe some things be so given of God that hee which receiveth them doth not perceive that he receiveth them as when the soule is joyned to the body and life put into it and some things are received with perceivance of mans understanding as those things be which are given to men of ripe and good yeers and they may be perceived either in body as corporall gifts either in spirit as spiritual gifts Whether faith be given without measure Consequently we must consider also that all and singular gifts of God as well corporall as spirituall whether that they be given
bee heard must pray heartily with all his heart with all his soule with all his strength Deut. 6.5 Thrice hee requireth all least wee should keepe a thought behind and God saith My sonne give me thy heart Pro. 23.26 that is which Christ calles spirit and truth without hypocrisie for untill wee doe give our hearts unto God our hearts are vaine barren and sinnefull and then it is the Spouse of Christ the Temple of the holy Ghost and the Image of GOD so changed reformed and refined that God calles it a new heart so that when the heart sets forward to prayer and is willing to serve God then all the members will follow after and yeeld consent the tongue will praise him the foote will follow him the eare will attend him the eye will watch him and the hands will serve him nothing will stay behind if the heart pricketh them forward such motion hath the heart that it maketh all the rest of the sences pliant nimble and currant about it and yeeld consent unto the heart Therefore it is almost as easie to speake well and doe well as to thinke well for if the heart indite a good matter no marvell though the tongue bee the Pen of a ready writer Psal 45.2 Heb. 3.12 but if the heart be dull all the sences are out of tune like a left hand they are unapt and untoward to any good the tongue will not praise because the heart doth not love the eare will not heare because the heart doth not mind the hand will not give because the heart doth not pitty the foot will not goe because the heart willeth not to stirre all depend and stay upon the heart Therefore the Lord requireth the heart which is the first motion to all goodnesse in man if the heart be perfect all is good for our heart gives consent to all our actions when wee speake wee should speake as if our heart did speake pray as if our heart did pray heare as if our heart did heare give as if our heart did give remit as if our heart did remit and counsell as if our heart did counsell as the Apostle saith Cor. 3.23 Doe all things heartily as unto the Lord and not as done unto men for there is nothing troublesome unto our conscience but that which goeth against the heart wee should therefore serve God with all our hearts for his honour and for his Names sake and not for our owne respects and our owne ends for he which giveth his heart unto God doth all things for the love of God and to his glory As Ioseph charged his brethren Gen. 42.15 c. that they should not come to him for more Corne unlesse they brought their brother Beniamin unto him whom they left behind at home so God will not have us to pray and seeke unto him for any thing Math. 15.8 unlesse wee bring our hearts unto him which oftentimes we leave behind the tongue that prayeth without the heart is a flattering tongue the eye without the heart be godly is a wicked eye the eare without the heart is a vaine eare the hand without the heart bee right is a false hand Dost thou thinke that God will accept a flattering tongue a wicked eye a vaine eare a false hand without the sacrifice of thy heart Saint Paul saith If I give all that I have and speake with the tongues of men and of Angels and have not love that is give not my heart 1 Cor. 13.1 c. it availeth nothing Therefore who so feareth the Lord it shall goe well with him at the last and in the day of his death hee shall be blessed the heart is the Temple of God and he that giveth it to any thing but to God committeth sacriledge and breaketh that Commandement Give unto God those things which are Gods that is Math. 22.21 an upright heart with due honour and worship Wherefore when you pray let your heart pray when you heare let your heart heare when you give let your heart give whatsoever you doe set the heart to doe it and let your godly heart guide you in all your actions if it be not so perfect as it should be yet God will accept it for his sake that gives it redeemed it to whom let us by faithfull and earnest prayer commit our hearts our soules our bodies and all that ever wee have unto his most gracious and mercifull protection and tuition Of Afflictions 2 Cor. 1.5 6 7. FOr as much as it is almost unpossible for the innocent and faithfull soule to attaine to the end of her progresse Acts 14.22 the heavenly Canaan but that shee must passe through the troubles crosses and miseries of this wicked and wretched world and whiles wee doe live in the flesh we be subject to all kind of afflictions by the speciall providence and purpose of God both thorough the weaknesse of our nature and also through the malice of this present world especially the poore the needy distressed and godly disposed persons Therefore it behoveth all men how to understand and undertake to beare and overcome the adversities which through the malice of the world and our owne infirmities cannot be avoyded yet there is nothing so troublesome and sorrowfull which the patient man and well disposed Christian is not able to overcome by the grace of his Saviour that strengtheneth him 1 Cor. 10.13 For the Apostle saith there hath no temptation taken you but such as followeth the nature of man but God is faithfull which shall not suffer you to be tempted above that which you are able to beare but shall with the temptation make a way to escape indeed our whole nature is generally corrupt weake and feeble There be a passing number of the sorts of afflictions and the corruption thereof doth customeably breed certaine peculiar griefes to every age who can account the griefes of the flesh which cold heat and hunger thirst diseases and severall dangers doe enforce upon every age and condition but most generally afflictions doe chance unto men as base in condition and low in degree as contempt oppression pillage and poverty with all manner of wrongs and injuries whereby the meaner sort be without respect troden downe by the greater and stronger and be devoured in this world even as the smaller fishes be in the Sea by the greater and the mightier whereof Habakkuk doth complaine saying O Lord how long shall I cry and thou wilt not heare mee I call unto thee whilest I suffer and thou wilt not save mee Habak 1. why dost thou shew mee wickednesse and trouble to see spoyling and violence before my face and they doe raise up strife and contention the Law is dissolved and judgement hath no execution Psal 82.2 3 4. for the wicked doth compasse about the righteous and wrong judgement proceedeth This manner of afflictions wherewith the poore and the widowes the fatherlesse desolate
thine owne eyes Be truely the same thou seemest to be be therefore the same in the sight of God who beholds thy heart that thou seemest to be in the eyes of men that see thy face content not thy selfe with an outward good name when thy conscience shall tell thee it is undeserved A deserved good name for any thing but for godlinesse lasts little and is lesse worth in all the holy Scriptures wee never reade of an Hypocrites repentance and no wonder for whereas after sin conversion is left as a meanes to cure all other sinners what meanes remaines to recover him who hath converted conversion it selfe into sinne woe therefore unto the soule that seemes religions and is not the same marke the fearefull end of notorious evill men to abhorre their wicked actions Numb 23.10 marke the life of the godly and imitate their life and actions and their blessed end obey thy betters Psal 37.35 36 37. Esay 58.5 6. observe the wise accompany the honest and love the religious And seeing the corrupt nature of man is inclined to hypocrisie beware that thou use not the exercise of religion Mat. 23.27 28. as matter of course and custome without care and conscience and make no more shew of holinesse outwardly to the world then thou hast in the sight of God inwardly in thine heart keepe thy speech cleane from all obscenity and let thy talke be gracious Ephes 4 2â— Prov. 31.26 Psal 139.20 21 22. that hee that heares thee may grow better by thee and be ever more earnest when thou speakest of religion then when thou talkest of worldly matters if thou perceivest that thou hast erred persevere not in thine errour rejoyce to finde the truth and magnifie it study therefore three things especially to understand well to say well and to doe well endeavour to rule those that are under thy charge and authority rather by loâ—e than by feare for to rule by love is easie and safe but tyranny is ever accompanied with care and terrour oppression will force the oppressed to take any advantage to shake off the yoake that they are not able to beare neither will Gods justice suffer the sway that is grounded upon tyranny long to continue rule therefore over Christians being a Christian in love and mercy like Christ thy Master make not an occupation of any recreation the longest use of pleasure is but short but the paines of pleasure abused are eternall use therefore lawfull recreation so farre forth Prov. 21.17 Phil. 4.8 9. as it makes thee fitter in body and minde to doe more cheerefully the service of God and the duties of thy calling be therefore carefull henceforth to make use of thy short time that remaines as a man would of an old lease that were neere expired doe not waste and consume thy time in idlenesse sports playes and toyish vanities for man was not created for sports playes and recreations but zealously to serve God in religion and conscionably to serve and helpe his neighbour in the use of his vocation and by both to ascertaine himselfe of eternall salvation esteeme therefore the losse of time Ephes 5.16 Luk. 16.2 Matth. 25.21 one of the greatest losses redeeme it carefully and spend it wisely that when that time shall come thou mayest be no longer here on earth thy master may welcome thee with an â—uge bone serve and give thee a better in heaven in thy prayer That is well done and welcome good and faithfull servant Matth. 6.6 pray fervently and devoutly for God detests the service of the outward man without the inward heart as hypocrisie so hee counts the inward service without externall reverence to be mere prophanenesse therefore hee requireth both in his worship in prayer therefore bow thy knees in witnesse of thy humiliation lift up thy eyes and thy hands in testimony of thy confidence hang downe thy head and smite thy breast in token of thy contrition but specially call upon God with a sincere heart serve him holily serve him wholly serve him onely for God and the Prince of this world are two contrary Masters and therefore no man can possibly serve both the more thou art separated from the world Prov. 15.8 the more acceptable thou art unto God aske faithfully of God whatsoever thou desirest to have and whatsoever thou hast give thankes unto God for it hee that is not thankefull for that which hee hath already is unworthy to receive more and Gods grace ceases to descend when our thankes cease to ascend whatsoever happeneth unto thee make use of it for good when thou art in prosperity thinke that thou hast just cause to blesse and praise God when thou art in advesirty thinke that thou art put in minde of thy repentance and conversion Prov. 14.25 when the glory of God or good of thy neighbour doth require speake the truth 1 Kings 22. and feare not the face nor frowne of man for sometimes the frowne of a Prince may be the favour of God neither shall flattery still hold in credit nor truth alway continue in disgrace Shew the strength of thy wisedome in instructing shew the strength of thy power in helping and the strength of thy riches in doing good to the poore and needy let not adversity cast thee downe neither let prosperity puffe thee up let Christ be the marke in the imitation of thy life Acts 3.21 follow him in the way that thou mayest overtake him in his country in all things have a speciall care of profound humility 1 Pet. â— 8 and be ardent in charity cleave unto God and lift up thy heart to him by charity let humility keepe downe thy heart that thou beest not proud judge God to be a father for his clemency and a Lord for his discipline a father for his power and gentlenesse and Lord for his severity and justice therefore love him as a father piously Psal 37.5 feare him as a Lord necessarily love him because he willeth mercy feare him because he willeth justice commit thy way unto the Lord and put thy trust in him Phil. 2.13 acknowledge thy sins and proclaime his mercy and thou shalt have ease in thy misery O God thou that hast given us grace to will the good give us also grace to perfect the good which thou hast willed Of Gods Glory VVHatsoever wee doe Colos 3.17 let us doe all things to the glory of God for God created all things by his power but to his owne glory for that was the holy end for which he created them for as waters are derived from the Sea returneth thither againe so all things that are being derived from the mighty power of God returne their duty service and the honour of all their actions to God discharging every one their duty and service in the maine Ocean of Gods glory the which though it receive not augmentation of honour by the supply of any his creatures being