there is a faith required in the promises of God there is a faith required in the providence of God to thinke that every particular thing is ordered by it There is also a faith in all the threatnings of God Now for the manner of propounding when the Scripture comes to propound any thing it propounds it thus and no more as you see in Moses he writes nothing but In the beginning God made heaven and earth c. And so the Apostles write Such a thing was done Iesus Christ was borne of the Virgin Mary Thus and thus he did Now when the naked object is propounded other writers what they deliver or write is rationall They use Reasons and arguments to convince men of those things which they deliver But when the Scripture sets downe any propositions of faith it doth but barely propound them for there is the Majesty of God and authority of God in them to confirme them But now here you will demand the proposition being but nakedly laid downe in the Scriptures what will enable a man to beleeve it I answer that certainly there is a mighty power that goes out from God from Christ that enables thee to beleeve with this efficacy that where the obiect is set before thee there goes out a power from him to worke faith in thy heart whereby thou truly beleevest it and so it appeares in thy life we thinke we beleeve those things but our lives doe manifest the contrary namely That there is not a powerfull faith wrought in us for all the errours of our lives though we observe them not arise from hence that these Principles are not throughly beleeved if they were it could not bee that there should bee such inconveniences in the lives of men Therefore consider if this faith be wrought in thee whether such a power hath gone out to worke such a faith that hath changed thy whole course as it will doe if it bee once wrought in thee by the power of Christ So also consider whether there hath a vertue gone out from him to worke love in thy heart to the Lord for otherwise it is certaine that there is no man in the world that is able to love God or to come neere him for all love riseth from Similitude there must bee an agreement and similitude betweene those two that love Now every man by nature is as contrary to Gods pure nature as fire is to water and without an almighty power to change his nature and to worke a particular affection of love in him he can never be able to love God therefore it s the baptisme of the holy Ghost I will baptize you with the holy Ghost and with fire that is with the holy Ghost which is fire I will multiply thy sorrowes and thy conceptions That is the sorrowes of thy conceptions Now love is as fire in the heart and one fire must beget another And therefore you have it in the common proverbe Love is a thing that cannot be bought with mountaines of gold and silver yet if thou bee in Christ there goes out a vertue from him that stampes upon thy heart this holy affection that breedes in thee this holy fire of love so that thy heart cleaves to him thou lovest him with as true with as genuine as naturall and as sensible love as thou lovest any friend as thou lovest any creature in the world Consider if this bee wrought in thee or no. And so for thy knowledge there is also a power in it consider whether any such vertue hath gone out from Christ to make the knowledge which thou hast powerfull You will say what is that That is to bring on these truths which thy heart assents unto to bring them with that evidence and fulnesse of demonstration that thou shalt yeeld unto them and practise them according to thy knowledge Beloved there is much knowledge among us but who practiseth according to his knowledge We know God but wee glorifie him not as God and the reason is because there hath not gone a power with that knowledge to make it lively and effectuall to passe through all the faculties of the soule and to overrule them for if there were such knowledge it would alwayes draw affection and practise with it So likewise consider whether there hath gone a power from him to mortifie thy lusts Whosoever is in Christ hath crucified the flesh with the affections and lusts not to lay them asleepe onely but to mortifie and subdue them See likewise whether there hath a power gone out from Christ to helpe thee to overcome the world The lusts of thine eyes the lusts of the flesh and the pride of life for whosoever is in Christ overcomes the world and all that is in the world The world hath many things to worke upon us and to resist and oppose us It hath persecutions it hath disgraces it hath slanders and reproches which it casts upon holy men and upon the holy wayes of God And the men that are actours in this are the divels factours though they thinke not so as the Apostle Iames expresseth it Their tongues are set on fire of hell to devise slanders and false reports and to fasten them upon holy men especially upon the Ministers of the Gospell and so upon all the wayes of God I say they are the divels factours though they thinke not so and those that beleeve them are the devils receivers the one hath the devill in his tongue the other in his eare But the Lord hath appointed this This is one thing whereby the world fights against the wayes of God to discourage men and to hinder them that they might be stumbling blockes to them So it was with Christ he was the falling of many in Israel by reason of this so was Paul as a deceiver and yet true c. Consider if thou hast this efficacy put into thy heart that thou art able to overcome this that thou art able to overcome all the offences and persecutions all the slaunders and reproaches that are cast upon the wayes of God and notwithstanding that to think well of them and to walke in them and practise them Likewise as it hath these things on the one hand so it hath pleasures preferments glory riches credit and all things of that nature on the other art thou able to overcome all these So to shut up this point prosecute it no further thus you shall know whether you be in Christ for that is the point We have assurance in him that if wee aske any thing wee shall be heard but first we must be in him now to know whether we be in him as you haue heard there must be an act of ours and secondly an act of his which is this power that goes out from him to change to take and comprehend us So much for the first thing Now for the second if a man will apply or
the prayer of a Saint and the prayer of a wicked man it may be if you looke upon the petitions or whatsoever is in the prayer it selfe you shall finde some times the prayer of a godly man more cold and lesse fervent the petitions are not so well framed as the wicked mans yet because this comes from such a person the Lord regards it not you know the condition is mentioned Iames fift The prayer of the righteous man availeth much if it be fervent Now as this is required in the person so there is somewhat required in the prayer also that is that it be fervent and faithfull that it be fervent you have it in the same place The prayer of a righteous man availeth much if it be fervent that is it must be a prayer made from the sence of the misery that is in us and from the mercie of God when a man takes a thing to heart that he prayes for and comes with confidence to be heard for that makes him fervent This the Lord will have and also he will have it faithfull Iames the first when the Apostle exhorts them to prayer if any man want wisdome saith he let him aske it of God but then marke he carefully puts in this condition see that He pray in faith that is beleeue that it shall be done unto him now this faith includes repentance for no man can beleeve that he shall be heard except hee make his heart perfect with God If he allow any sinne in himselfe he cannot beleeve vpon any good ground therefore when I say it must be faithfull that also is included we must regard no wickednes in our hearts for in such a case the Lord heares not hee heares not sinners So that this you must remember First the person must be righteous and the prayer must be fervent and faithfull Secondly the other Condition you shall heare in the Text it must be according to his will you must not thinke whatsoever you aske if you aske it loosely at Gods hands that it shall presently be graunted you No saith hee it must be according to his will if you aske fire from heaven that is not according to his will and therefore you see they that aske it were denyed it with this reason you know not what you aske Likewise to sit at his right hand and at his left in heaven which was another request of the Disciples he puts them by with this You understand not what you aske of the Father and therefore it must be according to his will And that is the second Thirdly we must aske it in time in due season so the promise is true Knock and it shall be opened to you but you know the foolish Virgins knockt it was not opened to them what was the reason of it because they askt when the time was past for there is a certaine acceptable time when the Lord will be found and when that oportunitie is past he is found no more It is true that this life is the time of grace but God in his secret counsell hath appointed a certaine time to every man which is the acceptable time the day of grace therefore he saith unto them This day if you will heare this day if you will come and seeke unto mee if you will pray unto mee I will heare you when it 's past the Lord suffers not the doores to stand open alwayes his eares are not alwayes open therefore that condition must be carefully remembered you must aske in time It is a condition that should be carefully thought on by us For for the most part we fly to prayer as Ioab did to the Altar hee went not to it for devotion for then hee would have done it before but when hee was in distresse when hee was in extremity then he fled to it and therefore you know what successe hee had by it it saved not his life So we goe not to prayer for devotion that is out of love to God to do him that service but for the most part wee doe it out of selfe love when wee are in extremitie or distresse we passe the acceptable times he requires and we goe to him in a time of our owne For there is Gods time and there is our owne time Gods time is to come to him when we may doe him service in our youth in our strength in the flower of our graces Our time is to goe to him when we need him Will not a friend say when we never come to him but when wee have extreame need of him why doe you come now you were not wont to visit me before this is not out of love to mee Even the very same answer the Lord giveth Goe to your Idolls saith hee those that you served in the time of peace and see if they can helpe you The fourth and last condition is That wee referre the time the manner the measure of granting our petitions to the Lord. That is wee must not thinke to be our owne carvers to thinke if it be not granted in such a manner such a measure or such a time presently the Lord hath rejected our petitions No he that beleeves makes no hast That is he waites upon God he stayes himselfe upon God he is content to have it in that time in that manner and measure as best pleaseth the Lord For the truth is we know not our selves what is meete for us we are unto the Lord just as the Patient is to the physitian The patient is importunate with him for such things to refresh and ease him But the physitian knowes what best belongs to him and when to give him such things in what manner and in what measure So the Lord knowes best what to doe Many times he doth the same things that we desire though he doe it not in the same manner Even as the physitian he quencheth often the thirst with Barberries or with such kind of conserves what though it be not with drinke is it not all one so the thirst bee quenched Is it not all one whether a man be hindred from striking me or if I have a helmet to defend the blow Somtimes the Lord keepes not off the enemy but then hee gives us a helmet to keepe off those blowes to beare those injuries and evills that are done to us hee is a wise physitian hee knowes what manner what measure and what time is best therefore that must be referred to him Now these conditions being observed you must know that this great priviledge belongs to every Christian That whatsoever prayers hee makes on earth he is sure to be heard in heaven It is a wondrous priviledge that which wee have all cause to stand amazed at that the Lord should so farre regard the sonnes of men to grant them such a Charter as this no more but aske and have and whatsoever you pray for it shall be done to you But
receiue the Sacrament the very intention is increased but this is not all There is another thing in the Sacrament that much increaseth it and that is a thing I would have you chiefely to take notice of That is the very Sacrament it selfe the elements of bread and wine delivered to thee with the very words of the minister Take and eate this is my body that was broken for thee Take and drinke this is my blood that was shed c. For when these words are spoken to us if wee did consider well of them and thinke thus with our selves These words that the Lord him himselfe hath appointed the Minister to speake for therein is the force of them that they are of the Lords own institution therefore the strength of every Sacrament lies in the institution That is a rule in Dininity the Papists themselues who haue added fiue other Sacraments cannot deny but that every Sacrament must haue an immediate institution from Christ himselfe even from his owne mouth or else there is no strength in it so that even as it is with all things that are symbolls of other things as take markes in feilds that stand for the division of severall mens rights take counters that stand for Thousands and Hundreds the very essence of these things stands in the very institution of them So in the Sacrament except these words were from the Lords owne mouth that delivered it this very delivering of the bread and wine being a signe to you of the forgiuenes of your sinnes except the Lord had thus instituted it there had beene no force in it I say consider they are words that the Minister speakes not in an ordinary course but he is appointed by the Lord himselfe to speake them and now when these words make a new impression upon thy heart it addes an intention to thy faith and loue For example to make it a little more cleare to you that you may understand it distinctly The Lord hath said this he will forgive the sinnes of all those that come unto him hee will forgive them that forsake their sinnes and take Christ Iesus and love and feare him for the time to come The Lord might have suffered it to goe thus in generall that he hath delivered it unto you and no more But hee thought good to goe further and say thus to mankind It s true I have said it but I will not content my selfe with that but will adde certaine seales and symbolls certaine externall signes that thou shalt see and looke on and I say to thee this covenant haue I made with thee and when thou seest the bread and wine delivered by the Minister know this that the thing that thou seest is a witnesse betweene thee and me That as it was said by Laban and Iacob when they made a covenant This stone be witnesse betweene us And God said to Noah when I looke upon the rainebowe it shall bee a signe that I will destroy the earth no more after this manner when the Lord hath said it and hath appointed this outward Symboll that thine eyes looke upon I remember the covenant and this is a signe betweene us this shall bind mee to it and him likewise Now when this is done anew it may be every month this is a wondrous great mercy this is a marvellous great helpe if it be rightly understood to strengthen our faith Doth it not helpe us when we see the Rainebowe which the Lord hath appointed to put him in mind of his covenant I will remember my covenant when I looke on the Bowe in the Cloud it shall confirme me and I will not breake my covenant to destroy the world with a flood So this administration of the Sacrament when the Lord lookes upon it hee cannot but remember his promise and his covenant of pardoning our sinnes And when thou lookest on it thou art assured of it for hee hath said it it shall bee a signe and a witnesse betweene us Now I say that new impression that these words thus contrived and understood and delivered by the minister make upon the heart intends our faith and love as indeed it is a great matter to haue it spoken to us by a Minister of the Gospell sent from Christ from his owne mouth Take and eat this is my body that was broken for you and this is my blood that was shed for you and for many for the remission of sinnes This is the fourth qvalification that is reqvired that our faith and love bee intended and our union increased that the will resolution and purpose of taking Christ for our Lord receive more degrees that so we may be more fast and firmely united and knit to him which I say is done partly by the repetition on both sides for the very repetition doth it and partly by a new impression that these words take eat c make on the soule Now I adde the last thing which is required still remember the maine thing wee are upon that it is not enough for thee to be in Christ but if thou wilt bee a worthy receiver thou must haue these foure qualifications in thee that I have named already Thou must reconcile thy selfe anew thou must rub off the rust from thy soule which it hath gathered Thou must recover the distance that is growne betweene God and thee Thou must adde an intending and an increase Thou must adde more degrees to thy faith and love and after all these Fiftly and lastly this is also required which is much for our benefit and comfort namely to put up thy request when thou comest neere to the Lord in the Sacrament Now thou must not only do this but thou must also make some use of the covenant which the Lord hath made with thee for his part so that thou mayst thinke this with thy selfe When I come to receive the Sacrament I have but two workes to doe one is to recovenant with the Lord and to renew my repentance and to set all eaven and the other is to remember the Lords covenant You will say what is the Covenant It 's a Covenant that consists of these three things or points Iustification I will forgive thy sins Sanctification I will make you new hearts and new spirits and the third all things are ours that is I have made you heires of the world heires of all things you have all the promises belonging to you that belong to this life and that which is to come this is the Covenant which the Lord hath made Now thou art bound when thou comest to receive the Sacrament not onely to remember this Covenant Doe this saith hee in remembrance of Mee and not barely of mee and of my being crucified for thee and of all the love that I have shewed unto thee but also in remembrance of the Covenant and of those gracious promises which are the particulars of which that Covenant is the summe and therefore thus
THREE SERMONS VPON THE SACRAMENT OF THE LORDS SVPPER By the late Faithfull and Worthy Minister of Jesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne LONDON Printed by Thomas Cotes for Michael Sparke and are to be sold at the blue Bible in Greene Arbor 1631. I Iohn 5. 14. And this is the assurance which wee have in him that if we aske any thing according to his will he heareth us THe scope of the holy Apostle in this chapter is to set forth some of those principall priviledges we have by Iesus Christ. One maine and principall which is the greatest of all the rest is that through him we have eternall life And therefore saith he know this that when you have the Sonne once you have life in the 12. ver He that hath the Sonne hath life and he that hath not the Sonne hath not life Therefore saith he have I written this Epistle to you for this purpose that you might consider well what gaine you have by Christ Iesus These things have I written saith hee in the verses before this that I have now read unto you to you that beleeve in the Name of the Sonne of God that you may know that you have eternall life After this he names another great priviledge that wee have by Christ mentioned in this verse that I have now read unto you This saith he is the assurance we have in him that whatsoever wee aske according to his will hee heareth us This is the second great priviledge we have by Christ we shall be heard in all our requests it is no more but aske and have put up what petition you will if you be in Christ once you have this assurance that hee heareth you but he delivers it with this condition you must first be in him We have this assurance in him saith he that if we aske any thing according to his will he heareth vs. So that you see here are two plaine poynts lying evidently before us 1 That except a man be in Christ he must not hee ought not to apply to himselfe any of these spirituall priviledges that wee have by him if we be in Christ this and all other are ours if you be in Christ saith he then you have this assurance for wee have that assurance in him The second point that the verse affords us is 2 That whosoever is in Christ whatsoever he askes he shall have it Now my full intention was onely to have handled that which is mainely aimed at in the verse for the other you see is but touched by the way which is this great priviledge that belongs to all Christians that whatsoever they aske in prayer according to the will of God they shall bee heard in it But because I understand you had a Sacrament appointed for this day I have altered a little that course the hearing of that hath somewhat diverted mee and caused mee at this time to pitch upon the other point which I named to you That except a man be in Christ be ought not to apply any priviledge to himselfe if hee be I say all belongs to him When you come to receive the Sacrament it is a very great priviledge to meddle with those holy mysteries to have those simboles given to you of the love and favour of God in Christ but yet you must remember this that except you be in Christ you have nothing to doe with him and therefore it is a fitte and necessary point for this season For when the Apostle would give directions to the Corinth what they should doe to prepare themselves to the Sacrament that they may be worthy receivers hee gives it in this short precept Let every man saith he examine himselfe and so let him eate this bread and drinke this cup. Now what is a man to examine himselfe of Surely every one that comes to the Lords Table is to examine himselfe concerning these two things 1 Whether he bee in Christ and so whether he hath any right at all to come neere to him in that holy ordinance 2 Though he be in Christ yet he must examine himselfe whether hee bee particularly prepared quickned and fitted whether his heart bee put into such a trance of grace or fashioned so as it ought to bee when hee comes to the immediate performance of such a duty as that is Now because I handle this point but onely for this particular occasion I will not enter into such a manner of handling of it as I was wont to doe at other times but onely take up so much of it as may serve for the present occasion Therefore because I say this to you That except a man bee in Christ hee ought not to take any priviledge to himselfe wee will First exhort every man to consider whether hee be in Christ for this is the present question which any mans heart would aske when hee heares this propounded Why if all the priviledges bee suspended upon my being in Christ my maine businesse is to examine whether I be in Christ or no. Now because a man may bee in Christ and yet be suspended by some interveniall sinne by some indisposition of minde and heart that may grow on him from the actuall injoying of the present fruit and benefit of that priviledge which belongs to him Therefore we will first give you rules to examine your selves whether you be in Christ or no. It is very usefull to all that now are to receive or at any other time its usefull you know too not onely upon such an occasion as this but upon all occasions and therefore a point though peculiarly belonging to this time being taken up for preparation for the Sacrament which we may the more boldly venture upon and you ought to attend it more diligently I will give you but these two maine notes or rules by which you shall try it Whosoever is in Christ there must passe a double act one on our part another on Christs part My beloved is mine and I am his wee take Christ and Christ takes us wheresoever you find these two acts such a man is in Christ There must be an act of our part something the heart and mind of a man must doe to take Christ. Secondly the Lord sends and puts forth something of his he doth put forth an act of the Holy Spirit whereby he comprehends and takes us Now if thou finde in thy selfe these two things First that thy heart hath exercised that act of taking the Lord Iesus Secondly that he hath sent forth a vertue and put forth an act of his to take and to comprehend thee then certainely thou art in Christ and if it be so all the priviledges belong to thee if not thou hast nothing to doe with this holy Sacrament Now for the cleare discerning of that act which is on our part you must consider these things
whether your hearts goe this way or no to seeke a vertue in the excellencies of Iesus Christ and so shew them forth to others by examining whether this be thy cheifest wish that thou mayest bee a Christian that thou mayest bee found in Christ that thou mayest be able to say as Paul said I reckon all other things as drosse as base and vile things onely to bee found in Christ to be cloathed in his righteousnesse to excell in the graces of his Spirit this onely I prize as most excellent and most worthy And this is the first 2 Secondly consider what is thy chiefest Treasure for you see Hee that had gotten the field hee gave all that heehad for it and went away rejoycing for hee reckoned it his greatest treasure and worth all the rest It is certaine whosoever hath taken Christ doth so esteeme of him hee reckons him to bee his chiefe treasure You will say How shall I know it Why consider what men do with their treasure for it is certaine as I said before of excellencie so every man hath some treasure or other The poorest man that is hath a treasure something that hee esteemes of which hee makes account of I aske not what thou art possest of but what thou most esteemest for treasures are as they are most esteemed of As wee say of jewels the worth of them is according to mens fancies according as they are esteemed so it is with every mans treasure One makes this thing his treasure another that Now I say consider what thou makest thy treasure and you shall know what your treasure is by these markes 1 A man layes up his treasure in the safest place Then if Christ be thy treasure thou wilt lay him up in the innermost parts of thy heart he shall not dwell in thy tongue he shall bee laid up in the closer of thy heart hee shall not dwell in thy outward man in thy understanding only but hee shall bee laid up in thy inward part that is he shall bee pitched upon the very bottome of thy heart and there hee shall rest there thou wilt entertaine him 2 Againe what a mans treasure is that hee keepes with his greatest care with the greatest warinesse and solicitude So wilt thou the Lord Iesus when once thou layst him up in thy heart thou wilt not be carefull for any thing so much as to keepe him safe that is to keepe the assurance of his favour safe to keepe him neere thee and thy selfe neere unto him thy minde will be more carefull of this more than of all things else Thou wilt then take heede of all things that may cause a distance betweene thee and him thou wilt then take heede of whatsoever may loose him of whatsoever may make a separation betweene the Lord and thee thou wilt be more carefull for this than any man is to keepe his wealth or to keepe whatsoever it is that he makes his Treasure 3 Againe whatsoever is thy treasure that thou wilt most esteeme thou wilt set it at the highest rate above all things else Before a man is in Christ there are many other things which in truth howsoever hee pretend something else hee prizeth at a higher rate than Christ Worldly vanities before hee is in Christ seeme great things to him but when he is in him once he lookes upon them with another eye My beloved you know there was a time when God looked upon the creatures and they were exceeding good even all that are in the world those things that men magnifie so much I say there was a time when they were exceeding good but sinne hath blowed upon them it hath blasted the beauty and vigour of them so that now when the Lord lookes upon them this is the sentence that is pronounced of them you know in Eccl. 2. They are all vanity and vexation of spirit Consider if thou be able to looke on all these things even the best things the world hath as things being but meere vanity things wherein the Lord sowed not mens happinesse and therefore thou canst not thinke to reape it there If you marke but the expression the wise man useth in 1. Eccles. saith he All things under the Sun are but vanity now there is a reason conteined in these words why they are but vanitie for waters you know they ascend not higher than the fountaine and they carry not any thing higher than their owne ascent so all the creatures that bee in the world they be but under the Sunne therefore they cannot ascend to that happinesse which is above the Sunne nor carry you to that condition which is above for happinesse is above the Sunne laid up in Heaven Therefore saith he all things under the Sunne if they bee considered to make a man happy they are but vanity Now consider whether thy judgement be so of them or no whether it bee conformable to the holy Ghost whether thou hast this conceit of all other things but the quite contrary conceit of Iesus Christ whether thou canst thinke of him as of one that is most excellent and thy chiefest treasure as one that is farre beyond all these as one upon whom thy heart is pitched as one in whom thy happinesse is conteined 4 Againe a mans treasure is that which he will bee at any cost to get hee will bee at any paines to attaine it It is that on which his heart is bestowed and his affections are occupied about Is it so with thee when thou commest to Christ Iesus art thou willing to bee at more cost and paines to get him than any thing besides Is thy heart and affections more bestowed upon him For where a mans treasureis there his heart is I doe not aske whether thou bestowest more time upon the matters of grace than the duties of thy calling but whether thou dost them with more intention whether thou bestowest thy time and paynes upon them as upon that which thou reckonest thy treasure farre exceeding all other 5 Fiftly consider whether thou art willing to part with any thing rather than with Christ Iesus for whatsoever is a mans treasure you know a man will part with any thing rather than it Is it so with thee hadst thou rather part with any thing than with Christ than to part with a good conscience with the graces of the Spirit or with any thing that tends to holinesse to build thee up further in the worke of Gods grace I say consider whether thy heart bee willing to part with any thing rather than with Christ for you shall find this that Sathan and the world will cheapen Christ and when they come to bidding they will bid well Consider whether thy heart can give a peremptory answer to the world and say thus I will not sell Christ I will not sell a good conscience for any thing yea when Satan and the world bid highest and tell thee as he did Christ that hee
will give thee all the riches and all the glory in the world if you will part with Christ consider whether thy heart be ready to deny whatsoever hee offers to thee as he will bee sure to offer that which will be most sutable to thy disposition whether thy heart hath taken this resolution to it selfe Christ is my chiefest treasure I will part with all therefore I will part with liberty with life with goods with credit with pleasures with profits with whatsoever is neere and deare unto me rather than I will part with the Lord Iesus If this be thy hearts resolution and minde then Christ is thy chiefe treasure that 's the second thing 3 Thirdly consider what is thy cheife joy and delight what is thy life I put them together for that which is a mans chiefe joy indeed is his life For wee know life is nothing else but that joy that the heart hath whereby it is nourished and fed as it were for life is not to have body and soule joyned together to bee a living man in that sence we usually take life for if that were life then those in hell should not bee said to dye the death for you know in hell there is a conjunction of soule and body and yet men are not said to live there for it is death which is the punishment of sinne and indeed you shall finde that there is something a mans heart cleaves unto wherein hee rejoyceth which is the same with his life Therefore looke as the Soule enlivens the body so the conjunction of the present things which he reckons his joy that is his life enliven his soule he cannot live without them Now if Christ bee thy chiefe joy thou wilt finde this that thou canst not live without him as men are wont to say of their delights Such a man cannot live without such a thing so it is true of every man that hath taken Christ he is not able to live without him This life is no life and therefore if there be but a separation betweene thee and Christ if a mans conscience bee as it were clouded for a time hee findes no rest hee doth as the Spouse in the Canticles She seekes from one place to another and gives her selfe no rest till she finde him and why because it was he whom her soule loved So you shall finde Beloved whatsoever it is that your soules love whatsoever you make your chiefe joy you will take no rest but as farre as you love and enjoy it Therefore for the finding of this whether Christ be thy life and thy chiefe joy consider what it is that thy thoughts feed upon every wicked man every man that is out of Christ there is something that his thoughts feed upon some things there are in contemplation of which the soule so laceth it selfe some pleasures that are past present or to come the very thinking of these are the greatest ioy of his heart he roules them under his tongue even as a Servant that hath got some dainty bit out of his Masters presence and eates it in a corner so the soule of a man hath out of Christ some secret some stolen some unlawfull delights that it feeds upon and delights in Consider therefore well with thy selfe what breakfast thy morning thoughs have that I may so say what breakefast they have every morning what is that Pabulum that food of thy soule wherewith thy thoughts and affections are nourished and refreshed from day to day whether it be some carnall pleasure some reflecting on thy state upon thy wealth upon thy friends or whether it be on Christ. See as David exercised it whether be they thy songs in the night time All carnall men have something past whereby they comfort themselves something present whereby they cheare up their hearts something to come something in hope So every man that is in Christ hee hath the comforts of the spirit the meditation of the priviledges that he hath in Christ the hope of Gods favour These are his appointed food these are the things that his soule feedes on in secret yea the very workes that he doth that seemes to be the hardest part of a Christians life the very workes that hee doth in serving the Lord from day to day even that is his meate and his drinke that is it is as sweet and acceptable to his soule as meate and drinke is to the hunger and thirst of his body Now consider with thy selfe whether it be so with thee whether that which is thy continuall feast without which thou canst not live bee Christ or the assurance thou hast that he is thine and thou art his whether it bee the priviledges thou hast in him and the things that belong to the kingdome of God See whether these be thy life the things without which thou couldst not live or whether it bee some thing else some stollen delights some unlawfull pleasures some thing else that thy soule and affections are set upon This is the next thing by which thou maiest try thy selfe whether thou belong to Christ or no to consider whether he bee thy chiefe joy whether thy soule bee most filled and satisfyed with him And this is the third thing 4 The fourth is to know whether he be thy chiefe Refuge If thou bee one that hath tooke him and received him I say he is thy chiefe refuge For every man hath some refuge some castle or other to which his soule retires in all difficult and doubtfull cases by reason of that indigency that insufficiency to which the nature of man is subject There is something that hee must have to leane vnto marke it for mankinde is like that generation which the Wiseman speakes of You know it is sayd of the Connyes they are a generation not strong and what then and therefore they have their burrowes to hide themselves in I say such is the generation of mankinde he is a weake creature a generation not strong therefore there is something that he must leane to something out of himselfe some sufficiencie besides himselfe some strong hold some refuge every man hath I say every man hath some refuge or other whither he thinkes his soule may goe and there hee may have succour in cases daungerous and in troubles Now consider what is thy refuge whither thy heart runnes in all such cases to what wing to what strong hold In dangerous cases you see every creature hath some refuge or other The Child runnes to his Mother The Chickens runne to the henne The Fox to his earth the Connyes to their burrowes so every creature to their severall corners and receptacles proper to them I say so it is with every man so hath every one of you to whom I speake there is somewhat that is a secret refuge to which your hearts fly Now consider whether that be Christ or somewhat else A covetous man or rather a man of this word he hath wealth for his
the favour or the wealth of the King can doe him more good and more hurt than the favour or the losse of the favour of Christ He thinkes that wealth or credit or something else many things there are that hee thinkes can doe him more good and more hurt therefore hee more respects their command than the command of Christ but a man that sets vp him for his chiefe Commander hee regards nothing else when it comes to crosse it when it comes to thwart any command of Christ because hee saith thus to himselfe in his heart in secret It is the Lord that can do the greatest good and the greatest hurt therefore I care for no more So Naboth he cared not for Ahabs wrath So Mordecay cared not for Hamans displeasure so did the Apostles they cared not for the High Priests nor what they could doe Acts 4. So did the 3 children as you call them they cared not for the fiery furnace of Nabucadnezar nor for all that hee was able to doe and why because they thought that Christ that God was able to doe them more hurt and more good Now take any Commander in the world when you regard not the punishment nor the reward that he is able to inflict or to give you his authority is gone now when you set vp Christ and thinke so of Christ you are ready to obey him obey him rather than any other Therefore consider with thy selfe this and consider seriously aske thy heart the question what is that thou settest vp to be thy chiefest Commander For there are three great Commanders in the world that divide all mankinde betweene them almost And that is wealth and estate worldly credit and honour to liue in esteeme pleasures and delight Now thinke with thy selfe when any of these three great Commanders come with any command contrary to that which Christ commands thinke with thy selfe what thou wilt doe in such a case what wast thou wont to doe looke to past experience looke backe to thy former wayes see what thou wast wont to doe thinke with thy selfe when such a Command comes what thy heart reasons vpon if concupiscence if a strong lust if a strong impetuous desire come and bid thee to doe something which is contrary to that which Christ would haue thee to do what art thou ready to doe in such a case If thy profit the maintenance of thy estate thy liberty thy wealth thy convenience in this world come and command thee to doe one thing and thy conscience which is Christs vicegerent come in his stead and command thee another thing what art thou ready to doe in that case for when thy credit thy honour and reputation thy vaine glory shall come and bid thee doe one thing and Christ shall bid thee doe another what is thy resolution what art thou wont to doe By this thou shalt know whether thou settest vp Christ as the chiefe Commander in thy heart or no whether thou givest him thy chiefe throne whether thou exaltest him for God in thy heart you know when you exalt him for God every thing then yeelds if in truth hee be set vp for God in thy heart Therefore consider what it is that thy heart sets highest whether thou exaltest him most whether when any of these threatning crying commands come thou canst give them an absolute deayall and say with thy selfe I will not obey you and if they threaten imprisonment or disgrace and losse of life and if I doe not obey such a lust I shall be wrung and pincht for it I shall lose such delights well I am resolved to beare all this on the other side when they shall come with faire proffers you shall haue this honour and this advancement and this convenience If thy heart can say now I will haue none of you for I see it is a command contrary to his that is aboue whom I haue set vp for my chiefe Commander whom I resolue to obey whom I take to be greater than all the friendship in the world than all the profits pleasures and credits in the world I say thus examine the selfe what thy heart is toward Christ what it is to his command and let mee touch that by the way thou must also shew thy obedience to Christ in thy obedience to others My beloved there are indifferent things that are in themselves not of moment one way or other whether wee doe them or not do them and though the omission of them in themselues be nothing yet when it shall be of contempt and neglect of those that are set in superiour place over you in such a case you ought not to doe it this is a rule and a true rule in divinity that indifferent things may be omitted except in two cases in case of scandall and in case of neglect and contempt of authority therefore when there is neglect when men shew contempt for that case it is to be done though for the other it is not to be done This I touch but by the way that you may consider it in your particular occasion Now my beloved you see these five things by which you may know if you have tooke Christ or no yee know when a man comes to examine himselfe whether he be a fit man a man that hath any right to come to the Lords table hee must consider whether hee bee in Christ otherwise he hath nothing to doe either with this priviledge or with any other Now to bee in Christ there must as I said goe a double act there must be one on thy owne side there must be one act on thy part to take him and there must be an act on his part there goes out a strength and a vertue from him by which hee takes thee and comprehends thee The time is past and I cannot proced further onely remember this that hath beene said to you and examine your selves by it whether you be in the truth whether you make Christ your chiefe Excellencie your chiefe Treasure your chiefe Ioy your chiefe Refuge your chiefe Commander if thou finde that thou hast done this if thou finde thy heart wrought to such an act as this to take Christ in such a manner then thou hast Christ thou art in him then thou hast a right in him and maist come with comfort but if thou have it not then I must charge every one of you in the name of Christ Iesus in whose authority we come that you meddle not with such holy mysteries My Beloued you know what I haue often told you there is a necessity layd on men to come to the Sacrament you know he that neglected the Passover was to be cut off from the people It was a very great sinne so it was to omit the Sacrament you haue diverse Sacraments every Tearme and if your businesse hinder you from one you may come to another yea there is a necessity lyes vpon you to come but yet we must giue you
the Passover not a jot of old leaven but we must part with it Now this is the nature of leaven It is alwayes purging out and it will be purging out while we are here only the efficacy and strength thereof remaines not Then thinke with thy selfe is all new in me looke what naturall disposition I haue had looke what naturall lusts and desires I haue had see what acts I was wont to doe what old haunts and customes I haue had looke what old company I kept what old courses I tooke what my tract hath beene is all this altered and every thing become new for saith he it must be a new creature a new nature That is it is not enough for a man to haue a new course for a fit to haue new purposes and a new change that comes like flashes I say that is not enough you may haue many new thinges in you that may be in old hearts like peeces of new cloath in old garments that will doe thee no good at all the Lord regards not that like new wine in old vessells so it is where there are some new things that are good things in themselves in a carnall and old heart they are not fit for the heart and therefore they never stay long there So saith the text Put a new peece into an old garment and it makes the rent greater Therefore all must be new I say there must be a new nature that these new things may be there even as the severall creatures are in their severall elements as the elements are in their owne place as the plants are in their proper soyle as the branches are vpon their own roote For then they florish then they hold out then they continue Therefore see whether this vigor this efficacy this vertue hath gone out from Christ into thy heart whether it hath not only renewed all in thee but also hath given thee a new nature That is whether it hath wrought such a change in thee that all the wayes of godlines and new obedience become in a measure naturall to thee so that thou canst doe them cheerefully even as we heare and see and doe naturall actions and that thou dost them without wearinesse for you know things that are naturall wee are not weary of them And so thou wilt doe them constantly for what is naturall stayes and abides by us that it outgrowes and out-wearies what ever is in us beside Now hath there a vertue gone out from Christ that hath wrought all this in you that hath made all new hath not only done so but hath made it naturall to thee But you will say must it needs be so cannot Christ take and comprehend mee but there must bee this wonderfull change wrought who can bee saved then I haue then but little hope when I am vpon my death bed and then shall looke vpon my old nature and find no such worke as this wrought vpon me Beloved I beseech you consider this that there is a necessity of it It is so and it must bee so and except you have it you cannot be saved you see the words in the Scriptures are most cleare Whosoever is in Christ is a new creature Doe but consider whether it be so or no there must be withall a new heaven and a new earth You see that was the great promise that was to bee fulfilled in our times of the Gospell was it not a new preisthood was it not a new covenant hath not the Lord said there must bee a new heauen and a new earth That is new graces from heaven and a new company of men wrought on and changed by those graces Shall old Adam those that are borne of him shall they receiue a power from him to make them like to him to carry his Image to bee corrupt and carnall and sinfull as hee is And doe you not thinke that the New Adam the Second Adam shall haue as much efficacy in him to make those new creatures that are in him that come to him Certainly there is as much power life and vigor in the new Adam to change every man that is in him that comes to him and to make thē new creatures as in the old Adam to make them like him Besides hath not Christ said plainely I came not into the world to saue soules only that is not my busines alone though that was a great part of the businesse and errand for which he came into the world but saith he I came to purifie a people to my selfe zealous of good workes in the 2 Tit. Now if that were the end of Christs comming dost thou thinke that hee will loose his end And therefore its impossible that any man should be saved or haue part in Christ and that he should be in Christ and Christ in him except his heart be purified so as to be zealous of good workes If Christ dwell in thy heart thou mayst easily know it for dost thou thinke that Christ will dwell in a foule and uncleane place hath he not pure eyes And therefore it is certaine wheresoever he dwells that place must be a fit Temple for him to dwell in Wherefore of necessity he must cleanse thy heart he must fashion it and keepe it pure and cleane and sweet so as it may be a fit Temple for him and his Spirit to dwell and delight in Besides doth he not looke to his glory in all those that belong to him hee hath many eyes to looke upon them as it were there are many spectators men and Angells to see what they are and how they behaue themselues If hee should haue a company of men to belong unto him that are carnall perverse and worldly minded that haue crooked wayes like other men would this bee for his honour would it not bee said Like men like Master would it not reflect upon him Certainly it would and therefore the Lord so orders it that those whom he hath redeemed should bee holy in all maner of conversation Saith hee you must be as I am else it will bee for my dishonour As I am holy so every one of you must be holy in all manner of conversation Therefore let no man deceiue himselfe to thinke he can goe away and yet be in Christ and be saved through Christ and the mercies of God in Christ when there goes out no such vertue and power from Christ to change him to worke on him to alter him to make him another creature And therefore I beseech you in the examining of this for its a matter of great moment to consider with your selues if this be wrought in you or no whether you finde any experiment effect of this mighty power efficacy and vertue and let mee bring you a little to particulars Hath there gone out a vertue from him to enable thee to beleeue There is a faith required in the Deity there is a faith required in the Deity
take to himselfe the priviledges we haue by Christ as this particular priviledge of being heard in our prayers of coming to the Sacrament or any other know this that it is not enough to be in Christ only but there must be a certaine qualification a certaine immediate fashioning and preparation of the heart or else though thou haue a right to the priviledges though they belong to thee yet thou art suspended from the use benefit and comfort of them And this is considered in these Five things I will but name them very briefely First when a man comes to receiue the Sacrament it 's not enough for him to be in Christ no nor when hee is come to do some other duties but moreover there must be this also those graces thou hast this change this new creature that is wrought in thee which is but a heape of particular graces these must be acted and stirred up upon such an occasion It is true no man ought to come except hee haue the graces of Gods Spirit wrought in his heart that they may lye there in the habits that they may be in the heart as fire raked in the ashes But if a man will come to receiue the Sacrament and suffer these habits these graces he hath to lie still there he comes not as a worthy receiuer there are indeed degrees of unworthinesse he comes not as a worthy receiuet except hee stirre them up except they be acted at that very time As for example when we come to receiue the Sacrament wee ought then to haue an especiall humiliation and sorrow for our sinnes wee ought then to haue an especiall love to Iesus Christ we ought then to haue a spciall reioycing in him and in all the Priviledges we haue by him wee ought then to haue a speciall loue to our brethern the men with whom wee converse and among whom wee live now if a man come and receiue and do not stirre up and act these graces he receiues unworthily and my ground for it is this you see in the feast of Reconciliation the Tenth day of the Seventh moneth the Lord tels them there you shall come and you shall keepe it and you shall not doe worke c. But is this enough no he that doth not actually afflict his soule saith he that day he shal be cut off from his people Levit. 23. 27. That is though they had a habituall disposition and their hearts were prepared to sorrow for their sinnes and to take them to heart and bewaile them this is not enough saith hee at this time you must afflict your soules that is there must be a stirring up of that sorrow So likewise you finde this in the feasts in more places than one that when they come to keepe the feasts at that time they shall eate and drinke and refresh themselues but in any case rejoyce Deut. 12. and Deut. 16. I will not stand to repeate the places That is it 's not enough for you to haue thankfull hearts to have hearts prepared for these thinges in the habit but you must then rejoyce for it is the season of it for every thing is good in it's season and the Lord reqvires it at such a time Therefore thus thinke with thy selfe whensoever thou comest to receiue the Sacrament this is the time that the graces I have the habituall graces must be new pointed as it were they must be new whetted new scowred that they may be bright and shining upon such an occasion when the Lord calls for it you must then qvicken them and stirre them up that they may be all acted in your hearts And this is one thing that it 's not enough for a man to be in Christ to take the priviledges that belong to him but there is a certaine qvalification reqvired that must be done at that time when the Covenant is renewed And this is one to have the graces thus acted Secondly there must be a new Reconciliation For the Saints those that are within the covenant those that are regenerate men you must marke it well for it 's a point of much use when they commit sinnes aganst God the guilt of their sinnes is retained though they are within the covenant and are not cut off from Christ but are in him yet I say when they have sinned the guilt of their sinne continues and is continued till they be reconciled and renewed by faith and repentance as you see it was with David Nathan would not have said when he came to him Thy sinnes are forgiven thee if there had not beene a new thing if there had not beene a thing done at that time and therefore it intimates so much that before his sinne was not forgiven that is the Lord was angry with him You must know therefore this that when a regenerate man sinnes there is onely a particular guilt the universall guilt of sinnes returnes not for that would cut him quite off that would put him absolutely into the state of damnation but it 's a particular guilt for every particular sinne that is even as a father is pleased well with his son and knowes him to be his sonne he is affected to him as to his sonne yet hee hath done such a particular action that hath offended him and for that particular offence he withdrawes himselfe from him hee carries not himselfe to him as he was wont to doe being offended with him for such a fault now till the sonne hath reconciled and humbled himselfe for that particular action though the father have an hundred gifts to bestow on him yet hee shall have none of them till hee hath reconciled himselfe So thinke with thy selfe if any sinne lye in the way when thou commest to partake of this priviledge to receive the Sacrament or when thou commest to call on God for any particular mercy or to have any request granted thinke then with thy selfe such a sinne I committed I must humble my selfe for it I must labour to make reconciliation labour to have this taken away that my Father may bee reconcilied to mee then come and take the priviledge for now it belongs unto me therefore there is a necessity of renewing our repentance and reconciliation most exactly and to take a very particular examination of our wayes when wee come to receive the Sacrament or when we draw neere to God upon such speciall occasions least our Father though he be a Father to us have some particular quarrell against us for even he whom we call Father 1 Pet. 1. 17 iudgeth every man even his owne sonnes without respect of persons that is he will not beare any ill in them thus you see did he with Moses with David and others and the like he doth with all the Saints This is the second qualification that is required before you can have any part in any of the priviledges before you can attaine unto this assurance to aske and have therefore it is not without use
and that not in the Sacrament onely but also in that which we have to deliver Thirdly suppose there be no particular sinne suppose the grace you have be acted when you come to receive the Sacrament yet there is a third thing required a third qualification that must be found in the heart of him that will be a worthy receiver and that is to observe well what distance is growne betweene the Lord and him ever since the time that he hath in a more particular manner beene reconciled to him This is another thing than what wee named before to consider what rust hath growne upon his soule what soyle his heart hath contracted by conversing in the world and by medling with worldly and earthly things for the soule gathers soyle with medling with them even as the hands doe now thou must thinke with thy selfe when thou commest to the Lord and drawest neere to him in this or any other duty thou must recover that distance againe and bring thy heart neerer to the Lord thou must draw neerer to him thou must get thy heart to a more close and neere and inward conjunction with him thou must labour to have that hardnesse that thou hast contracted as it will be in a little continuance of time thou must labour I say to have that tooke away and remooved to have thy heart softened to have the rust rubbed off thou must labour to have all these things done For thou must know this That though there be not a particular sinne committed yet as we see the outward man is subject to a wasting though there be no wounds though there bee no sicknesse though a man be in perfect health and all is well with him and hee observe all the rules of dyet yet I say you see the outward man is subject to wasting to fainting to weakenesse and decay and therefore there must be a renewing of dyet and of strength or else it cannot bee able to hold out So it is with the inward man though there bee no particular sinne though a man did keepe some good course in the wayes of godlynesse without running out emenently or evidently yet he is subject to a secret decay so that sometimes hee must have some speciall meate some speciall feast which the Lord hath appointed for that purpose for he doth nothing in vaine And if this Sacrament could bee spared that a man might keepe the strength of the inward man without it the Lord would not have put you to this trouble but he seeth it necessary and therefore he hath appointed it to be received and that often that you might feed upon the body and blood of Christ that you might eate his flesh and drinke his blood and gather new strength from it that when there is a decay of grace in your hearts you may goe to this Fountaine and fill the Cisternes againe to recover strength For when a man comes to the Sacrament as hee ought hee gathers a new strength as a man doth from a feast his heart is cheered up as it is with Flagons of wine hee is refreshed his hunger and thirst is satisfied That is the desires of his soule that long after Christ after righteousnesse and assurance are quickned and refreshed And this is the third thing Fourthly besides all this First the stirring up of the graces and the acting of the habits Secondly making thy peace and reconciliation with God and remooving of any particular offence that is betwixt God and thee Thirdly this scouring off the rust this remooving the distance betweene God and thee the softning of that hardnesse which thy heart hath contracted this recovering the strength that thou hast wasted There is besides all these a fourth thing required which is that there be an Intention a particular increase of thy will in taking Christ of thy desire to Christ and of every grace that knits thee and Christ together For there are certaine sementing graces certaine glewing graces that joyne Christ and thy soule together as Faith and Love these are the two maine graces there are a great traine of graces that follow them but these are the chiefe and these I say must bee intended For what is the end of the Sacrament Is it not to knit the knot stronger betweene Christ and us to make the union more full and perfect is it not to increase our willingnesse to take and receive Christ for you know all the acts of the soule may be intended Put the case there be a resolved act in the heart and soule of any man whereby he saith thus with himselfe I am resolved to take Christ and to serve and love him for the time of my life yet this resolution of his though it bee perfect and sincere may receive intention when a man is willing to doe to a thing truly there may be degrees added to that will when there is light in a roome when thou bringest in more candles that light may be increased so it may in this so may your faith love by faith I mean nothing but the resolution of the heart to take Christ I meane not the beleeving part but the taking part the act of the will taking Christ or receiving him which is nothing else but the choise of the will that resolves to take him I doe but touch this by the way because it is a point I have handled already at large the thing I ayme at is this I say the glewing graces are these two Faith and love whereby you thus take Christ for your Lord and Saviour Faith is like the part of the compasse that goeth about and doth the worke and love is that cementing grace whereby we are more knit unto the Lord They have both their office and their place You know love is an uniting affection therefore this is the definition of it It is a desire of union with that it loves Now when thou comest to receive the Sacrament or to pray or put up any speciall request when thou comest to have to do with God to make use of any priviledge thou hast in Christ thy chiefe busines is to intend this faith love at such a time to draw thee neerer to make the union perfect You will say how is this increased and how is it intended I answer Two wayes in the Sacrament one way is the very repetition the very renewing the covenant the very doing it over againe the resolution of taking him for there is a mutuall covenant you know betweene Christ and us it is confirmed to us in the Sacrament hee confirmes his and wee confirme ours as the freindship betweene Ionathan and David was increased by the renewing of the covenant or else why was it repeated They very repetition of the act intends the habit the habit is increased by the repetition of the act though it were no more so the renewing of the covenant exerciseth thy faith it sets a worke thy faith and thy loue when thou comest to
be graunted and that they are not only graunted for my sake for saith he the Father himselfe loveth you and hath a great affection to you that is in naturall parents there is a naturall affection to their Children So if I were not immediatly to present your petitions though that bee not excluded yet saith he the father hath such an affection to you that he cannot choose but heare you I say not saith he that I will aske the father for the father himselfe loves you So that this is the second reason which this promise is there backed with the love of the father That hee cannot find in his heart to deny us even for that affection that he beareth to us We will adde a third Reason that wee meet here in the same Chap. 16. Iohn 23. In that day you shall aske in my name verily verily I say unto you yee shall aske the father in my name and he will give it you It is brought in upon this occasion when our Saviour Christ was to goe from his Disciples they were ready to complaine as we see in the verses before they were ready to say with themselves alas what shall we doe when our Maister shall be tooke from our head Our Saviour answers them you shall do well enough doubt you not for though I be not with you yet saith he goe to the father in my name and whatsoever you aske of him you shall have it So that hee answers that objection when a man is ready to say It s true I know that a father is exceeding loving to his Children But it may be my carriage hath not beene such I am full of infirmities I haue much in me that may turne the love and affection of my Father from me Put the case you have yet Christ adds this for your comfort If saith he the Father will not doe it for your sake yet doubt you not if you aske in my name he will doe it doe we not see it usuall among men That one that is a meere stranger to another if hee get a letter from a friend he thinkes to prevaile and hee doth so because though it be not done for his sake it may be he is a stranger one that deserved nothing at his hands yet such a friend may deserve much And when we goe to God in the name of Christ this answers all the objections whatsoever you can say against your selves it is all satisfied in this I goe in his name I am sure he hath supply I am sure he is no stranger I knowe he hath deserved it c. Last of all as he loves us and because we aske in the name of Christ is ready to heare us we will adde this that he is ready to heare us for his owne sake he is a God hearing prayer saith the Psalmist that all flesh might come to him even for this cause he heares that men might be encoraged to come and seeke to him for if the Lord should not heare then no flesh would come unto him that is men would have no encouragement no helpe therefore he saith he is a God hearing prayer doubt ye not he will doe it for this purpose that hee might have men to worship him that men might come and seeke unto him Besides that he shall be glorified Thou shalt call upon mee in the day of trouble I will heare the and thou shalt glorifie mee now the Lord is desirous of glory it was the end for which he made the world But in not heareing our prayer hee loseth this glory by heareing our requests the more we are heard the more glory and praise we render unto him Likewise he doth it for the Spectators sake Moses often presenteth that Reason Lord doe it What will the Heathen say and left thy name be polluted among them they will say thou hast brought out a people and wast not able to deliver them So David often there are many instances in that I say for the lookers on sake he is ready to doe it All this is enough to perswaide our hearts that hee is ready to heare us that when prayers are made to him on earth So the conditions be observed they are surely heard in heaven Now to apply this First if the Lord be so ready to heare then this should teach us to be more servent in this duty of prayer than commonly we are for to what end are such promises as this but to encourage us to do our duties when wee heare that prayer is of so much efficacie that it prevailes with the Lord for any thing shall we suffer it to lay by as it were and not make use of it If a drug or a pretious balme were commended to us and it were told us that if we made use of it it would heale any wound it will heale any sickenes and this and this vertue it hath Will a wise man suffer it to lay by him will he not use it and see what vertue it hath And when it is said unto us that prayer is thus prevalent with the Lord that it is thus potent that it is thus able to prevaile with him for any thing shall we not make use of it when we are in any distresse when wee need any thing when we have any disease either of souleor body to heale Let us flye to this refuge that himselfe hath appointed If a King of the earth should say to a man I will be ready to doe thee a good turne make use of me when thou hast occasion he would be ready enough to do it Now when the Lord of heaven saith aske what you will at my hands and I will doe it shall wee not seeke to him and make use of such a promise as this Beloved we are too backward in this we should be more aboundant in this duty than we are we should make more account of it For whatsoever the case be if you doe but seeke to the Lord if thou doest but set downe thy resolution with thy selfe Well I see it is a thing if I looke upon the creature and the meanes I have little hope of but the Lord is able to doe it and therefore I will goe to him I will weary him and I will not give him over I will not give him nor my selfe any rest till I have obtained it I say it is impossible thou shouldest faile in such a case Onely remember to be importunate for an importunate suiter he cannot deny You know the parable of the unjust Iudge You know also the parable of the man that is in bed with his children when the widdow was importunate when shee knockt and would give him no rest he gives her redresse the other riseth and giveth his friend as many loves as he will saith the Text yea though she were not his friend for this is the meaning of it If saith he the Lord had not much love to you if he had
be in such a distresse when neither King nor Queene could be able to helpe him or though they were able as she was in that case yet it might be sent and not delivered Now then consider what the Lord doth to vs Hee hath given us this priviledge he hath given us prayer as it were this Ring he hath given us that to use and tells us whatsoever our case is whatsoever wee are whatsoever we stand in need of whatsoever distresse wee are in doe but send this up to me saith he do but deliver that message up to me of prayer and I will bee sure to relieve you Now certainely what case soever we are in when we send up this it is sure to be conveyed wheresoever wee are Againe whatsoever our case is we send it to one that is able to helpe us w th a Prince many times is not able to do This benefit we have by prayer That whatsoever we aske at the Lords hands wee shall have it Now consider this great advantage which you have It is expressed 4 Phil. in these words Be in nothing carefull saith the Apostle And that you may see wee have ground for this generality In nothing bee carefull but in all things make your requests knowne unto God That is whatsoever your case bee I make no exception at all but whatsoever you stand in neede of whether it concernes your soules or your bodies your name or your estate yet be in nothing carefull This is a great matter There is none amongst you that heares me now but sometime or other he is carefull for something or other for which he is solicitous Now when a man heares such avoyce from heaven that the Lord himselfe saith to us Bee carefull for nothing doe no more but make your request knowne it is well enough I will surely heare in heaven and grant it It is a great comfort Beloved comfort your selves with these words and thinke this with your selves that this is that Charter and great Grant that the Lord hath given you and to none but you that what prayers you make to him hee heareth you But it will bee objected why is this said so generally That we must in nothing be carefull but in all thinges make our request knowne For then if a man were but a poore man it is but going to the Lord and asking riches and hee shall have them If a man were sick of an incurable disease it were no more but going to the Lord and hee should be sure to be recovered If a man hath an enterprise to bring to passe it is no more but goe to him and it shall be done what is the reason then that godly and holy men have not these things graunted to them To this I answer you must understand it with this condition even as it is with a Father I will prove it to you by that suppose he should say to his sonne I will deny thee nothing whatsoever I have I wil deny thee nothing but thou shalt have part in it Though he say no more yet we understand it with these conditions First that if his Childe shall aske him for that that is not good for him or if the child should refuse to have that done or pray his Father and say I beseech you do it not when the Father knowes it is good here the Father is not bound hee thinkes as for example if a Father sees his childe needes Physick it may be the child finds it bitter and therefore is exceeding loath to take it it makes him sicke and is irkesome unto him so that hee earnestly desires his Father that hee may be excused that hee might be freed from it In this Case the father will not heare him for hee knowes the Child is but mistaken On the other side if the Child aske something that is very hurtfull if he aske for wine in a feaver the Father denyes it him No saith he you are mistaken I know your desire is that you might have health and recover and this I know will hurt you though you know it not This the Father understands and therefore he puts in that condition So when the Lord saith In nothing be carefull but in all things make your requests knowne If you mistake the matter at any time and your prayer shall not bee the dictate of the Spirit so that yee alway make request according to his will but the dictate of your owne hearts and shall be the expression of your naturall Spirit and not the Lords Spirit In this case there is no promise of being heard and yet the Lord makes his word good Bee in nothing carefull but in all things make your request knowne Secondly a Father when hee saith to his Child I will deny you nothing but you shall have part in all that I have yet the Childe may carry himselfe so that the Father upon such an occasion may deny him and be ready to say unto him Well if you had followed your Booke if you had not runne into such disorders if you had not bin negligent to doe what I gave you in charge I would have done it In this case the Father withholds the blessing that hee will bestow upon his Child not because he is unwilling to bestow it but because he would thus nurture his Child hee useth it as a meanes to bring him to order So the Lord saith to Moses That because he had spoken unadvisedly because he had not honoured him before the people at those waters the waters of strife therefore the Lord tells him by the Prophet he should not goe into the good land And so he tells David that because he had sinned against him he would not give him the life of the Child So the Lord saith to us sometimes I will not graunt you this request for though I be willing to graunt it yet this is one part of the discipline and nurture that I use to my Children That such a particular request I will deny you for such an offence as worshipping of Idolls c. Beloved this is not a generall denyall and this is not for our disadvantage but it is a helpe to us it makes us better that sometime we should be denyed knowing hereby that it is denyed to us for our sinne that we may learne to come to the Lord and renew our repentance and to take that away that we may come to prevaile in our prayers with him Thirdly when a Father is willing to graunt it yet he will thus say to his Child Though I bee willing to doe what you aske at my hands yet I will not have you aske it rudely I will have you aske it in a good manner and a good Fashion For when wee come to call upon God and come in an unreverent manner in such a case the Lord heares not Or againe hee will say to his child I am ready to heare you but you must not aske in a negligent