watch but in vaine It is in vaine to rise up earely to goe to bed late to eate the bread of carefulnesse Yee shall not reape the fruit yee expect unlesse God bee with your labour If Christ bee absent the Disciples may labour all night and catch nothing but if he be present with them then their labour prospereth then they inclose a multitude of Fishes So when as wee labour and take paines and thinke to be strong in our owne strength without Gods helpe wee goe to worke with a strong key which will not open but if Gods hand bee in the businesse wee doe that with greater facilitie and ease which God hath appointed wee should doe You may see this in Ioseph God purposed to make him a great man see with what facilitie he was made the Governour of Egypt next to Pharaoh without his owne seeking and beyond his expectation So it was with Mordecai so with David God appointed to make them great and therefore they became great notwithstanding all oppositions On the contrary let man goe on in his owne strength and he shall labour without any profit at all Hence it is that many times we see a concurrencie of all causes so that we would thinke that the effect must needs follow and yet it followes not and if it doth follow we have no comfort in it First because God makes an insutablenesse a disproportion betwixt the man the blessing as betweene Iudas and his Apostleship A man may have tables well furnished Riches in aboundance a Wife fit for him and yet have no comfort in them because God puts a secret disproportion betwixt him and them Secondly though there bee a concurrencie of things yet God may hinder the effect sometimes for good sometimes for evill As Elisha his servant was ready in the nicke when the Shunamite came to beg her possessions and Land of the King 2. King 8.5.6 He was then telling the King how Elisha had restored her sonne to life which furthered her suite So on the other side Abraham When hee was to offer up his sonne Isaac in the instant God sent the Ramme tied in the Bush Gen. 22.13 So Saul when as he had purposed to kill David God calls him away to fight with the Philistims and as God hinders the effect for good so hee doth for evill Thirdly God doth it sometimes by denying successe unto the causes The battell is not alwayes to the strong when there are causes and the effect followes not it is because God doth dispose of things at his pleasure and can turne them a contrary way health and comfort joy and delight follow not outward blessings except God puts it into them The fourth Deceipt is this These things are certaine and present but other things are doubtfull and uncertaine we know not whether we shall have them or no. To this I answer it is not so Future spirituall and eternall things are not uncertaine but those things which wee enjoy here are those things which we here enjoy as also wee our selves are subject to changes and alterations we are as men on the sea having stormes as well as calmes Wealth and all outward blessings are but transitory things but faith and spirituall things are certaine and endure for ever we have an Almighty and unchangeable God an immortall incorruptible inheritance that fadeth not away reserved for us in the highest heavens In temporall things who knowes what shall bee to morrow in them thou canst not boast of to morrow but as for spirituall things they are certaine there is no ambiguity in them But the maine answer that I give is that here we must use our faith consider the grounds on which faith relies and then the conclusions and consequences that arise from them take heed to them and be not deceived If ye beleeve God to be the Rewarder of all those that trust in him as you say he is why rest you not on him Why are yee not contented with him for your portion Why thinke yee not him sufficient If the creature be God then follow it but if God be God then follow him and be satisfied with him Labour therefore for faith unfained and walke according to it If then it be vaine and sinfull to seeke helpe and comfort from any creature or from riches and to thinke that they can make us live more comfortably hence then consider the sinfulnesse of it and put it into the Catalogue of your other sinnes that formerly yee have had such thoughts Every one is guilty of this sinne more or lesse and this is a sin not small but of a high nature It is Idolatry In the times of ignorance Sathan drew many men to grosse Idolatry to worship stockes and stones but now he drawes them to another Idolatrie lesse perceptible and yet as dangerous in Gods sight as the other who is a spirit and can discerne and pry into it Let us therefore examine our hearts and consider how much wee have loved and trusted the creature let vs condemne our selues and rectifie our Iudgements and judge of things as they are Let us not thinke our selues happy for that we enjoy the creatures let us not thinke ourselves blessed in them but onely in Christ because it is not in their power to make us happy If wee have so joyed in these or loved them so as to love God lesse it is adulterous love and joy We have no better rule to judge of adulterous love than this when as our love to the creature doth lessen our love towards God Now least we bee deceived in our love to the creature I will give you these foure signes to know whether your love to it bee right or no. First see if your affections to the creature cause you to withdraw your hearts from God Ier. 17.5 Cursed bee the man that maketh flesh his arme and whose heart departeth from the LORD It is a signe wee make flesh our arme when as wee withdraw our hearts from God we make the creature our aime when as it withdrawes us from God 1 Tim. 5.5 She that is a Widdow indeed trusteth in God and continueth in supplications night and day This is a signe that they trusted in God not in the creature because they pray unto him Consider what your conversation is whether it bee in heaven or no Phil. 3.20 Our conversation is in heaven the neglecting and not minding of earthly things in the former verse shewed him not to be of an earthly conversation The more our hearts are drawne from God the more are they fixed and set on earthly things Secondly consider what choise yee make when as these things come in competition with God and spirituall things what Bils of Exchange doe you make Doe ye make yee friends of the unrighteous Mammon not caring for these things when they come in competition with a good conscience or doe yee forsake GOD and sticke to them Thirdly
over the Soule and all the faculties as the forme is over the matter for a man cherisheth it as himselfe that which fights against it fights against himselfe But how can a man possiblie deny himselfe For there must be a request before there can be a deniall and this cannot be done but where there are two one to request another to deny now man is but one how then can this be I answer there are two selfes two men in every man one requests the other denyes Rom. 7.20 It is no longer I that doe it but sinne that dwels in mee that is there are two in me the flesh and the spirit by the one I will the thing by the other I resist it In every Regenerate man there are three things 1. Common Nature which is neyther morally good nor evill this hath an entity in it and so is good Secondly to this is added the flesh the corruption of Nature on the one side byaâ—â—ing it the wrong way on the other side of it there is the spirit turning it the right way and rectifying it This common nature as it is guided by the spirit denyes it selfe in the things propounded according to the flesh the understanding and the will in this competitition 〈◊〉 the flesh when as your wills and 〈…〉 desire riches pleasures wealth life in an â—â—ordinate manner deny your selves the spirit reqvesting the contrary Without this Selfe-denyall a man cannot be saved there is a necessity of it and there is much equity in it as there is in all Gods Commandements if wee could but see it For first if we looke into our selves there is great reason to deny our selves because if we doe it not wee destroy our selves The flesh is to the Soule as a disease is to the body If ye give one that is sicke of a Dropsie drinke or one sicke of a Feaver Wine you please the humour well but ye kill the man so it is here Galath 6.8 He that soweth to the flesh shall of the flesh reape Corruption that is by satisfying of it wee reape Destruction hee that soweth to the flesh reapes destruction that is destruction comes not presently it is as seed that is sowne it comes for the most part afterwards And this answers an objection that might be made that we see the contrary Ezek. 18.31 God sayth Why will yee dye O yee house of Israell That is though you see not present death yet your sins will bring death As it is said of uncleannes Prov. 2.18 That it leads to the Chambers of death so may it be said of any other sin it leades to death But now to deny your selves is life because by so doing ye sow to the spirit And he that sowes to the spirit shall of the spirit reape life everlasting Gal. 6.8 Secondly in regard of God there is good reason that we should deny our selves For what is it to have a God without worshipping him as God If we doe not deny our selves we set not God above our selves Looke upon the nature of things you shall finde that God hath none above himselfe GOD may doe all things for his owne ends but looke to your selves you are made for another end keepe the order of nature doe as the order of things requires you must be subject to him your desires comming in competition with what GOD requires you must deny your selves But how is it possible for a man in his projects and the thoughts of his heart not to seeke himselfe To this I answer first that in every man there is a naturall selfe-love therefore we doe not destroy it but say that a man may seeke himselfe because God hath planted it in Nature and the plants which hee hath planted we must not root out we have Gardens in our hearts and we must weed them grace destroyes not nature but elevates it Nature is the Worke of GOD Opus Naturae est opus Authoris Secondly GOD will not binde us to that which is simply impossible therefore GOD will not have us not to seeke our selves yea he hath commanded us not to kill our selves and to love our neighbours as our selves whicâ— shew that a man may love himselfe Thirdly the motives used in Scripture Repent for the Kingdome of God is at hand and Feare not him that can kill the body and doe no more but feare him that is able to cast both soule and body into Hell shew that a man may love himselfe Wherefore wee doe not take away this selfe-love but rectifie it wee doe not dry up this streame but turne it into it's right Channell wee extirpate not this plant but guide it into the right way as Musicians breake not the strings but rectifie and tune them Wherefore wee affirme that a man may and must seeke himselfe so farre as it is good for himselfe and no farther This religion doth it rectifies our love teacheth us to deny inordinate affections and to serve God with a perfect heart Before regeneration a man seekes himselfe by doing things that are pleasant according to the flesh he doth the thing he sees and handles But a man that is sanctified seeks his happinesse in God though he looseth his goods his life and all that hee hath his happinesse is in God he is resolved to doe or suffer any thing for God If none can have any interest in CHRIST without denying himselfe then joyne not both together make no conjunction whereas God hath made an absolute disiunction deny all that is in you the whole body of sinne all it can desire deny every request of the flesh every desire of it without all exception Christ saith not deny your Covetousnesse every such particular sinne but your selves every sinne stocke and branch both cannot bee joyned if there be any pleasure any thing that yee delight in have yee any commodity in such a thing yee cannot be saved without a Divorce from it when it comes in competition with GOD. So if there be any Crosse that yee will not suffer for GOD yee cannot be saved Put case a man will not endure Obloquie if he will endure this yet he will not loose his estate if this yet he will not loose his liberty and life such a man as this denyes not himselfe Those who would follow CHRIST must doe as the Apostles did Mark 10.28 Forsake all and follow him GOD will try us all one time or other whether we will forsake all and follow him Mark 6.22 Hee that will follow CHRIST must have a single Eye that is if the eye be fixed onely on God without joyning any thing with him then it is single it is said to be single in regard of the object when as that is single When wee can be content with GOD though we have nothing else then is our eye single and we are light but if our eye be wicked that is eyeing of our credit and estate and the like all the
enable a man to beleeve it I answere that certainely there is a mighty power that goes out from God and Christ that enables thee to beleeve with efficacy so that when the object is set before thee there goes out a power from Christ to worke faith in thy heart whereby thou truly beleevest it and so it appeares in thy life We think we beleeve those things but our lives do 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 be such inconsequences in the lives of men Therefore consider if this faith bee 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 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 which workes this He 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 be 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 truthes 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 Beloued 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 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 expresses 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 divels receivers the one hath the divell 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 hee 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 thinke well of them and to walke in them and practise thē Likewise as it hath these things on the one hand so it hath pleasures preferments glory riche◠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 Wee have assurance in him that if we aske any thing we shall be heard but first we must be in him now 〈◊〉 know whether we be in him as you have 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 take to himselfe the priviledges wee have by Christ as this particular priviledge of being heard in our prayers of comming 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 have 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 receive the Sacrament it 's not enough for him to be in Christ no nor when he is come to do some other duties but moreover there must be this also those grace 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 he have the graces of Gods Spirit wrought in
consider what your obedience is to GOD whether his feare be alwayes before your eyes or whether riches set you on worke or no what mans obedience is such is his trust if yee obey God then yee trust in him if yee obey riches then yee trust in them and not in God Fourthly consider what your affections are nothing troubles a holy man but sinne which makes him seeke helpe at Gods hands and not in these on the contrary nothing troubles a worldly man but losses and crosses sinne troubles him not at all By this judge of your love to Riches whether it be right or no. Thus much of the first generall Doctrine we come now to the second which is this That Covetousnesse is to be mortified That Covetousnesse is unlawfull all know it the things therefore that will be usefull in the handling of this point will be to shew you what Covetousnesse is and why it is to bee mortified Now to shew you what it is Covetousnesse may be defined to be a sinfull desire of getting or keeping money or wealth inordinately First it is a sinfull desire because it is a lust as lusting after pleasure is called Voluptuousnesse it is also inordinate the principle being amisse and likewise the Object The principle is amisse when as wee over-value Riches set a greater beauty on them than they have and seeing them with a wrong eye we lust after them by reason that we over-value them And thus to over-value them thus to lust after them and to thinke that they can make us happy is Idolatry The object of it is as bad as the principle when as the end of getting riches is either to raise us to a higher condition or to fare deliciously every day or else to spend them on some lust as well as to keepe them Secondly it is of getting or keeping mony of getting it inordinately when as wee seeke it by wrong meeanes or of keeping it inordinately and that in two cases First in not bestowing it on our selves as wee ought There is tenacity of this sort among men Eccles. 4.13 There is a great evill under the Sun namely Riches kept by the owners thereof to their hurt When as it is comely and good for a man to eate and drinke and to enioy the good of all his labour that he taketh under the Sunne all the dayes of his life which God giveth him for this is his portion And thus to take his Portion and to reioyce in his labour is the gift of God Eccles. 5.18.19 Then secondly in not giving to others being too straight handed having goods and seeing othrrs to want The last and chiefe thing in the definition is Inordinately that is besides the rule of Gods Word A thing is said to be inordinate when as it is besides the square and in doing thus we doe amisse Now this affection of seeking money is said to be inordinate in these foure respects First when as we seeke it by measure more than we should Secondly when we seeke it by meanes that we should not Thirdly when we seeke it for wrong ends Fourthly when we seeke it in a wrong manner For the first we offend in the measure when as we seeke for more than God gives us that which God gives every man that is his Portion here Eccles. 5.18 And hee that desireth and with-holdeth more than his portion is hee that offendeth in the measure Prov. 11.24 But how shall I know Gods Will and what my portion is I answer by the event see in what estate and condition God hath set you see what estate he hath given you this is your Portion and with it you must bee contented GOD hath a Soveraigntie over us wee are but his subjects and must be contented with what he gives us you are contented with that which your Father or your Prince gives you therefore you must receive that which God bestowes upon you with all humility and thankfulnesse If we be soundly humbled wee confesse our selves worthy to be destroyed Ezech. 36.32 We confesse with Iacob Gen. 32.10 That we are unworthy of the least of Gods mercies that the least Portion is more than we deserve The Prodigall being humbled was contented with the lowest place in his fathers house to bee as one of his Fathers houshold servants and so wee ought to be content with that Portion which God hath given us be it never so small because it is more than we deserve and if we desire or seeke for more this desire is sinnefull Secondly as we ought not to seeke wealth more than is our due so we ought not to seeke it by unlawfull meanes not by vsury gaming oppression fraud deceipt or any other unlawfull meanes I adde this of gaming because it is unlawfull though it be little considered for it is no meanes that God hath appointed or sanctified for to get money because it is neither a gift nor a bargaine I dispute not now whether playing for trifles to put life into the game be lawfull but of gaming with an intent to get and gaine money or wealth this I say is an unlawfull meanes and such as have gotten money by these unlawfull meanes are bound to restitution Thirdly when the end of our seeking after money is wrong then our affection is sinfull as if wee seeke it onely for its selfe that wee may be rich or to bestow it on our lusts If we make this our end to bestow it on our lust and not on necessaries onely not contenting our selves with so much as shall serve our turnes if wee seeke it thus wee seeke it in excesse He that desirs money for a journey desires no more than will serve to defray the costs and expences in his journey so if a man desires money for any other end he desires as much as will serve him for that purpose and no more So in other things hee that is sicke desires as much Physicke as will cure him and no more so wee ought to desire as much as will serve our necessities and no more But if we desire it for ambition pleasures or any other by-respect this desire is sinful and inordinate Lastly it is inordinate when as we seeke it in a wrong manner which consisteth in these 5. particulars First when as wee seeke it out of love unto it and this manner of seeking it is spirituall adultery Iames 4.4 Yee Adulterers and Adulteresses know yee not that the friendship of the world is an enmity with God and whosoever is a friend of the world is an enemy to God If wee be in love with it for its owne beauty it is sinfull it is spirituall adultery Secondly when as we seeke it to trust in it when as we thinke we shall be the safer for it and make it our strong Tower Yet hee that trusteth in Riches shall fall Prov. 11.28 And therefore if we have food and raiment we ought therewith to be contented 1. Tim. 6.8 And
doe if they bring not forth fruit if they glorifie not God they are dead See what a price is put into your hands see what yee have done and mend whiles yee may bestow not your price amisse There are many Talents yet none like this of life take therefore the Apostles exhortation Gal. 6. While yee have time doe good life is but an acting yee then live when ye are doing good We see how many men fall from the Tree of life as leaves in Autumne the candle of this life is quickly blowne out have therefore a better life in store bee not alwayes building never inhabiting alwayes beginning never finishing Stultitiae semper incipit vivere folly alwayes beginns to live It is the fault of most men they are alwayes beginning and neuer goe on Lâ—t us take therefore the Apostles counsell 1 Pet. 4.3 Thinke it sufficient that we have walked formerly as we have done the time which remaines let us reckon it precious and bestow it to better purpose Secondly if every one that is in Christ be in an happy estate of life then let men from hence know their state and condition let them often reflect on their priviledges behaving themselves as men that prize them and bestowing their time as well as may bee let as few rivulets runne out of this streame as you can Wee pray that wee may doe Gods Will on earth as perfect as the Angels doe it in heaven wee should therefore practise this as we pray for their life is without interruption they are in communion with God let us then be alwayes doing having our thoughts above let not cares and businesse call us off but let us comfort our selves in God acting that which is for his glory wherefore prize this life esteeme it much know what ye have by Christ and consider the excellency of this life above all others That yee may know the excellency of this life consider it comparatively with this other life that we live It hath three properties wherein it differs from and excells this common life which we all live First it is an eternall life Ioh. 6. Your fathers did eate Manna and died but hee that eateth of this bread shall die no more but he shall live for ever that is this is the advantage that yee have by the life that I shall give you those that did eate Manna the food of Angels died and Ioh. 4. Those that drinke of this water shall thirst againe that is those that live another life than this shall die and thirst but those that live this life shall never die To live this life is when the soule lives in the object there is a living in the subject yet this spirituall life is when the soule lives in the object when as it is set on God Take men that live other lives yee shall see that their lives are short A man living in honour that being the thing he mindes and intends it is in potestate honorantis there is no constancy in it it is brickle If a man lives in wealth sets his minde on it Why riches take their wings and fly away Pro. 23. and then their life is ended So if a man lives in pleasure and musicke they passe away and then he is dead those who live in these things suffer many sicknesses and many deaths as their hearts are more intent upon them But it may be wee may not minde these things Yes as if we minded theÌ„ not as a man that hears a tale and hath his mind elsewhere or as a man that baits at an Inne his minde being somewhere else If yee mind them ye die in them he that minds the best things never dies because there is no change in them God is alwayes the same his favour and love is constant see therefore that yee prize them As a time that is infinitely long exceeds that which is a but a span long in quantity so doth this life exceed the naturall life in perpetuity and excelles all other lives in excellencie Secondly this life is a life indeed as that that feeds it is meate indeed the other is not so looke upon all the comforts of this present life they are not such indeed take wealth pleasures honours and the like wealth is but a false treasure Luke 16.11 it is called the unrighteous Mammon the false treasure Et falsus Hector non est Hector in comparison of the true treasure it is nothing Therefore Salomon Pro. 23.5 speaking of riches saith Wilt thou set thine eyes upon that which is not these riches are nothing So for honours all praise among men is nothing it is but vaine-glory and vaine because it is empty and hath nothing in it so the pleasures of this life are but sad pleasures the heart is sad at the bottome the riches the comforts of this life and onely these are riches and comforts indeed the actions of this life are actions indeed In eating and drinking there is sweetnesse but when we feed on the promises by faith then we taste sweetnesse indeed in them One that is weary being refreshed with sleepe finds sweetnesse and ease but it is another refreshing that those finde who have beene weary and heavie laden with sinne and are nâ—w refreshed this brings comfort to the soule So to thinke of houses wife children and lands to consider all the actions that wee have done under the Sunne and all that we have passed thorow is pleasant but to thinke of the priviledges we have in Christ that we are Sonnes of God and heires of Heaven this is comfort indeed especially to thinke of the good workes wee have done what good prayers wee have made what good duties wee have performed these are actions indeed and bring comfort indeed All the actions of this life are actions indeed this life is a life indeed in death you shall finde it so that Christs body and bloud are meate and drinke indeed that remission of sinnes and peace of conscience are comforts indeed peace indeed they are such now though ye thinke not so yee shall then know that this life is life indeed Thirdly this life of grace is a prevailing life swallowing up the other 2 Cor. 5.4 the Apostle desired death not to be uncloathed but to be cloathed upon that mortality might be swallowed up of life that is desiring death I desire not to be deprived of the comforts of this life then I were unwise I would not put off my cloathes but to be cloathed with a better suite I desire a life to swallow up this life not as a Gulfe swallowes that which is cast into it or as fire swallowes up the wood by consuming it but a life that swallowes it up as perfection swallowes up imperfection as the perfecting of a picture swallowes up the rude draught as perfect skill swallowes up bungling or as manhood swallowes up childhood not extinguishing it but drowning or rather perfecting it
to life they count the wayes of God eyther vanity or folly and will not submit unto them nor yet heare Christs voyce Now the meanes the helpes and wayes to breake through the impediments and to receive the Word with profit are these First to heare profitably that the voyce of the Sonne of God bee not a common voyce but peculiar take that rule which is set downe Luk. 8.18 Take heed how yee heare Christ gave that admonition to his hearers and I give it to you looke to your selves take heed how yee come to heare the Word doe it diligently the reason of this is added in the same verse for unto him that hath shall be given and from him that hath not shall bee taken away even that which he seemed to have That is if yee heare and get a little knowledge yee shall have more hee that yeeldeth some fruits shall bring foorth more hee that doth some things shall doe more God will blesse you But from him that hath not shall bee taken even that which hee seemed to have that is your hearts shall be hardened and that common knowledge which you have shall bee taken away Ioh. 15.2 Every branch that beareth not fruite God cuts downe God lookes into a Congregation to see who doth make conscience of hearing those that doe he purgeth but those that profit not hee curseth he takes not away their lives but their graces makes them wither in the inward man and so hee comes to death Luk. 19. He that had ten Talents he that had most had more given him To practise a little is the way to get more The Talent is taken from him who did not use it and given to him that had most Talents There are two rewards for him that useth the Talent well First hee shall have mâ—re Secondly he shall be ruler over ten Cities hee shall have comfort here and hereafter hee shall have more comforâ— and grace See how he dealt with Nathaniel Ioh. 1.50 Because he confessed Christ to be the Sonne of God and beleeved because Christ saw him under the Fig-tree which was but a small thing Christ tels him that hee shall see greater things than these Ioh. 7.17 If any man will doe his will hee shall know of the doctrine whether it be of God that is if yee practise according to your knowledge you shall know more it shall be confirmed to you Let men know and not practise then Rom. 1.21.22 Because when they knew God they glorified him not aâ— God neyther are thankfull therefore God gives them up to uncleannesse thorow the lusts of their owne hearts to dishonour their owne bodyes betweene themselves and to worship Idols as he dealt with the Gentiles So in the 2 Thess. 2.9 Because they received not the love of the truth because they heard much and did not imbrace it God gave them up to strong delusions to beleeve lyes See it by experience when as men play with their knowledge God gives them up to heresies The Spirit of God will not strive long with them God hath commanded us not to cast Pearles before Swine and will hee himselfe doe it Consider what yee doe in every doctrine of salvation that is preached to you yee eyther relish it or not yee obey it or disobey it ye taste it or disrelish it If yee taste it not it is a savour of death unto death that is it brings death and leades to hell if yee savour it aright it brings to heaven There is no true doctrine but the not obeying of it bringeth something to your damnation When the savour of Christs knowledge is made manifest not receiving it ye reject it and it brings a curse Heb. 6.7.8 The earth which drinketh in the raine which commeth oft upon it and brings forth hearbes meete for him by whom it is dressed receiveth a blessing of God but that which bringeth forth thornes and briers is rejected and is nigh unto cursing whose end is to be burned that is the word is as raine it makes hearbs and weeds to grow if hearbs grow God doth prosper it more if it fals upon rockes it withers more and more God doth curse it It is not in the knowledge of divinity as in other sciences in them ye may neglect a yeare or two and get it againe but it is not so in this yee will not be able to returne againe yee are neare a curse yee cannot redeeme it See what followes in the neglecting of the Word In the 2 Chron. 36.15.16 God sent his messengers rising up early c. because he had compassion on his people and on his dwelling place But they mocked the messengers of God and despised his Word and misused his Prophets untill the wrath of the Lord rose up against his people till there was no remedy Grace may stand with infirmities before they are reveiled but being reveiled the light discerneth them If men refuse God indures it not Act. 17.30 The times of that ignoâ—rance God regarded not but now take heed the Gospell being reveiled God will beare no longer Before Iohn Baptist came the Axe was not laide to the roote of the tree but as soone as he came it was because then the Gospel was made knowne hee revealed the truth When the truth is once revealed if men doe not then receive it God indures it not Heb. 3.13 To day if yee will heare my voyce harden not your hearts God will not stay longer than this day There is a day when it is wee cannot prescribe after which God will not offer grace but commonly wee see that men being of the age of discretion and having the way shewed if they neglect it then they commonly perish God hath a secret time The Iewes had their day but because they accounted them selves unworthy of everlasting life Paul did turne from them to the Gentiles Act. 13.46 Saule had his day hee had common gifts and profited not therefore God forsooke him So Israell had their day but when they neglected it God bids Ieremiah not to pray for them Consider what you have heard of the Sacrament that yee may not absent your selves from it in the places wherein you are without weighty affaires which will excuse you before God so for the Sabbath you know it should bee kept because it is holy and if it be holy I would aske you this question whether it bee holy in whole or in part If all of it be holy it is not arbitrary it must be sequestred from common uses The vessels of the Sanctuary are said to bee holy because they were not used but about holy things So the Temple is holy because it is a place set apart for Gods service so time is holy when it is bestowed on holy things holy thoughts holy duties consider that it is holy and that every part thereof is holy and then deny if you can that it is not to be sanctified Some men spend their time which
our selves Secondly have a right opinion of other things know that by denying of your selves you gaine yeilding to the requests and desires of the Flesh yee lose by it Matth. 16.25 Hee that will save his life shall lose it he that will save his credit and pleasure shall lose it the more yee deny your selves and part with these things the more yee shall have Even an hundred for one in this life and in the world to come life everlasting Mark 10.30 Yee shall bee gainers by it Yea but we see the contrary the Saints are imprisoned and persecuted they have many crosses and losses It is true and therefore the Text saith That they shall have a hundred fold with Persecution that is God will multiply comforts to them with Persecution One may have more comfort in a Prison than others have in a Palace Comfort consists not in the bulke of outward things David was wise to take oportunity when as hee had any thing to doe for God though it were costly yet he did it hee bought his Oxen that he offered he would not offer that to God which cost him nothing 2 Sam. 24.24 The water that cost mens lives that which hee thirsted so much for hee powred out as an oblation to God and would not drinke of it for he knew that whatsoever it cost him hee should be a gainer by it Act. 5.41 The Apostles being whipped went away rejoycing None rejoyce but such as thinke they are gainers by it Paul accompted it a great favour to suffer for Christ So the Apostle Iam. 1.2 bids us count it exceeding much joy when as wee fall into divers tribulations and Iames 1 12. Blessed is the man that indureth temptation for when â—ee is tryed he shall receive the Crowne of life It is for your advantage when as you lose an estate or a friend or suffer any thing for GOD yee shall get by it If yee can say with Peter Lord we have forsaken all and followed thee Mark 10.28 yee shall have an hundered fold that is yee shall have GOD. But is it not best to have other things with GOD I answere that God is best trust him leave the keeping of other things to him if yee are to lose a friend to keepe a good Conscience commit it to Gods keeping so if yee are to lose an estate Besides if yee have not these things from his favour what is it to you Yee may have them by his Providence and not out of his favour and then they will bee a snare unto you yee will set your mindes too much on them and they will leade you to hell or else they will bee a crosse unto you What comfort can you have in them if God bee absent If God bid such a thing comfort us wee have comfort but if he bids it not to comfort us though wee have it yet we want comfort Therefore reckon these things but as drosse and dung as PAVL did Phil. 3.8 adde not to them but to Gods favour forsake them if they come in Competition with him and his lawes Thirdly learne to know CHRIST aright that will make you deny your selves Christ is worthy all love this knowledge of Christ will make you deny your selves not of necessity but out of a love to him A friend that adventures his life for us is worthy of all wee can doe Is not CHRIST then worthy of all you can doe and more 1 Corinth 1.13 Paul reasons thus with the Corinthians Is Christ divided Was Paul Crucified for you Or were you Baptized in the name of Paul If Christ doth all for us wee must deny our selves for him Looke on all that he hath done for you and what priviledges you have by him learne to beleeve it will make you to deny your selves Paul went through many things because he trusted in the living God 1 Tim. 4.10 Moses cared not for the wrath or favour of Pharaoh because hee beleeved Hebrews 11. Beleeve and know that there is a realitie in the things wee have by Christ let them not bee as things onely in the fancy but bee affected with them We rejoyce in an estate which we possesse and in honours we injoy because wee have them By Christ wee are Kings and Priests and heires of all Revel 1.5 6. If you beleeve this then Faith begets Love in us which makes us willing to part with all Philip. 2.21 Paul complaines That every man seekes his owne and not the things of Iesus Christ that was for want of of love 1 Corinth 13.5 Love seekes not his owne you may see this in Paul Act. 20.24 I count not saith hee my life deare unto my selfe so that I may finish my course with Ioy and the Ministry which I have received of the Lord Iesus Learne to beleeve in Christ love him then you will deny your selves for him What ever men thought of Paul though hee was taken to be a mad man Act. 26.24 yet the love of Christ did constraine him 2 Corinth 5.14 So as wee love Christ it is no matter what wee suffer Fourthly the last meanes to helpe us to deny our selves is the manner how wee should deny our selves Bee peremptory in denying the requests of the Flesh barre up the doores give the flesh no audience nothing is better than a peremptory will if it bee well set nothing worse if it bee ill When Ioab would have perswaded David to slay Abner David gives him a peremptory deniall saying What have I to doe with you yee sonnes of Servia So Christ gave Peter a peremptory deniall when hee would disswade him from his Passion hee saith to him Get thee behinde mee Sathan The flesh is of your old acquaintance that hath bin borne and bred with you and therefore is ready to deceive you wherefore looke to it Act. 21. Paul saith to them that would disswade him from going vp to Ierusalem What doe yee weeping and breaking my heart their expostulation with him weakned the sinewes of his intention and softened his purpose Bring these meanes to particulars having occasion let them not remaine in general You that heare me now examine your selves none that heare me this day but had need particularly to deny himselfe some humours hee hath that he must deny give not over till thou hast done it This will scowre out the staines out of your Soules labour therefore for to doe it Put case that satisfying such a desire is pleasant yet denying of it will bring you more pleasure and profit there are none that gaine by sinning and none lose by serving God You are gainers while you lose your credit for God or your riches he will either give you more or else hee will give you more comfort in the little which you have Are you restrained God will give you longer and larger liberty from the yoake of Sinne lose you a momentany delight God will give you a stronger delight A lust being removed there is a blemish
from the regenerate part every regenerate man findes a disposition to Christ longing after him inclining to him as the yron doth to the loadstone or the stone to the Center Many there are that follow Christ and hold not out because the Principle is not good But the Saints themselves finde reluctancy the spirit is willing but the flesh is weake I answere that oftentimes the flesh followes obtorto collo like the Beare going to the stake yet the spirit brings it into subjection I cannot better expresse it than by that of Peter Christ tels him that when he was old he should be carried whither he would not Iohn 21.18 True it is that he went to the stake willingly else his death wherby he glorified God had bin no Martyrdome true it was his flesh was unwilling for to do it yet his spirit overcame it remember this that you must doe it cheerefully Thirdly it must be at all times many follow Christ but at a brunt and in an extremity they fly away as souldiers from their colours when as the battaile is nigh or as servants leave their maisters in harvest when as they neede them most Christ would have men know what he expects as the proclamation was made to the Iewes that if any mans heart fainted hee might goe backe and returne to his owne house againe Deut. 20.8 Iudg. 7.3 So Christ deales with us hee tels us the worst before hand to see whether wee will goe backe or no. Christ deales with us as Naomi did with Ruth when shee had intreated and perswaded her to leave her and goe backe to her owne Country againe Ruth· 1.28 When all would not doe and when shee saw that shee was stedfastly minded to goe with her then shee left speaking Christ tels his followers what they must looke for If they are willing to undergoe it then hee takes them else hee takes them not Fourthly wee must follow him all manner of wayes that is inwardly and outwardly In both these there is a difficulty There is a difficulty to serve him in the spirit many an action commeth that if it were to be done in the outward appearance onely it might be well put off but to doe it in secret this is hard when as the Conscience saith such a thing must not be got such a thing must be done such a lust must bee subdued such a duty must not be omitted this is not enough but you must professe Christ weare his livery and shew whose you are In many things it is easier to doe the spirituall than the outward Act As Mark. 8.38 Whosoever is ashamed of me saith Christ even in this adulterous and sinfull generation of him shall I be ashamed when I shall fit in my glory To professe what a man is in such company in such a place is not much but you must professe Christ at all times in all places In the midst of an adulterous Generation You must thus follow Christ else all is nothing And thus much for the first thing what it is to follow Christ. Wee come now to the object and example which wee must follow and that is Christ. And here first we must follow his Example Secondly wee must follow his precepts First you must follow his example doe as he did set him up as a patterne of Imitation It would be infinite to shew you all his graces yet I will name some particulars wherein you must follow him that so we may not be all in the generall First he abounded in love which he shewed in his readinesse both to give and forgive Hee shewed his love in giving in that hee loved men so that hee gave himselfe for them Act. 20.35 Hee saith It is more blessed to give than to receive For his love in forgiving he forgave those that did him the greatest wrong hee had compassion on the soules of men and on their bodies too For their soules he groaned to see them as Sheepe without a Shepheard Math. 9.36 So for their bodies hee fed many thousands of them often times Secondly For the glory that was set before him he endured the Crosse and despised the shame Heb. 12.2 that is hee saw God and his glory and then the good and evill speeches of men were nothing to him hee eyed the glory of God and despised the glory and shame of men as you may see Luk. 23.8.11 by comparing them both together When as Pilate sent him to Herod Herod was exceeding glad when hee saw him for hee was desirous to see him of a long time because hee had heard many things of him and hee hoped to have seene some Miracle done by him Luk. 23.7 to 12. But Christ despised that glory which hee might have gotten hee would neyther doe nor speake any thing before Herod Therefore Herod and his men mocked him Here hee despised the glory and the shame too when as much was expected from him hee neglected all and so must we Thridly hee was exceeding humble and meeke Learne of mee for I am meeke and lowly in heart This his humility appeares in this First that he excluded none no not the meanest Secondly hee did not render rebuke for rebuke 1 Pet. 2.23 Hee endured all Thirdly in that hee was ready to part with his right and his life Fourthly in that he washed his Disciples feet Fourthly he was diligent in his calling publikely and privately hee went abroad preaching upon all publike and private occasions ready to take all opportunities to doe good hee takes occasion to comfort the woman of Samaria at the Well Iohn 4. so when as hee saw them striving for the upper place at the Table hee takes occasion to discourse of humility Luk. 14. He did consider the end wherefore hee came This was the end of all his comming to doe good It was his delight to doe Gods will all hee did it was Gods Worke hee did it to glorifie him and for the good of men which was an other end wherefore he did it Fifthly hee was ready to suffer any thing to be despised to undergoe any thing at his Fathers pleasure he subjugated his desires to his Fathers and hee did rejoyce in it Mat. 11.25 I thanke thee O Father Lord of heaven and Earth because thou hast hid these thinges from the wise and prudent and hast revealed them to Babes and Sucklings even so Father for so it seemeth good in thy fight It had beene more for Christs honour to have had wise and great men to follow him but hee rejoyceth in this that God had hid him from those and revealed him vnto Babes for that was his Fathers will So we must rest contented with any thing if it bee Gods will Sixthly Christ likewise fulfilled all Righteousnesse Math. 3.15 he was full of zeale for his Fathers glory follow therefore his example in all these And not onely his example but his precepts too First beleeve in him this is the great Worke of God this is
sheepe are not of the same strength Some are Lambes and can goe but softly and Christ is a mercifull Shepheard that casts off none now how shall we distinguish The Saints goe off and on and so do wicked men what is the difference betweene them This is necessary to be knowne because men are apt to deceive themselves they say there is a similitude betweene Saints vertues and sinnes and theirs looke on the outside and there is little difference David and Peter they sinned foulely their sinnes in outward appearance were like to other mens So for their vertues stupidity doth oft times act the part of true vertue Take one that is ignorant he dies patiently because he knowes no danger as well as a godly man that is sure of Heaven both may be abstemious and patient in shew but now we will distinguish them First though the Saints fall yet there is never any way of wickednesse found in them there may be infirmities in them but there is never any constant continuance in any sinnes of omission or commission A holy man may forget himselfe but yet ye cannot say that he is a covetous man or a wicked man holy men sinne but it is out of an incogitance do but put him in mind they mend all put another man in mind never so often tell him of his swearing and drinking yet he doth it againe The sinnes of holy men proceed from passions and passions last not long but quickly vanish David was transported with Passion and Peter with feare The Saints sinne not out of deliberation they recover quickely againe there is no course of sinne found in them if their sinnes proceed from either of these two incogitancy or passion they are quickly at an end I speake not now of sinnes that are not revealed for in such they may continue all their lives as the Patriachs did in their poligamy but as for other sins that are revealed the Godly never stand in the way of sinners They may perhaps crosse the waies of sin as theeves do the high way yet they walke not in the wayes of sin They sit not downe in the seate of the scorners Secondly the Saints as well as others may be subject to sinfull lusts that may prevaile and carry them away but the matter is not so much what affections we have but how we stand affected to those affections A holy man may have a moneths mind to an old sinne hee may delight in it and incline to it because there is flesh in him but yet hee dislikes that liking and disaffects that affection and disapproveth of this approving and this hee doth not from checkes of conscience but hee doth grieve for that love and sorrow for that delight as being contrary to the will of God Thirdly an evill man and one that is not sound hearted acts himselfe in sinning but a Godly man doth not so To understand this you must know that after regeneration there is another selfe Rom. 7.17 It is no more I that doth it but sinne that dwelleth in me I am another man now I am regenerate sinne is but an inmate In a wicked man good is but an inmate hee may say it is not I but the good that is in me doth this Wicked men they have no thorough change wrought in them therefore they doe good onely by fits a godly man being every way himselfe not being transported with Passion let him stand on equall tearmes with sinne let not sin get the hill and the winde let him remember himselfe being freed from violent passions hee sinnes not Regenerate men sinne yet the Peace is not broken betweene God and them because their minds never yeeld to sinne As it is betwixt Princes that are at Peace though Pirates of eyther nation rob the others subjects yet it breakes not the peace it being done without the will of the King So it is with sinne in Gods Children it breakes not the peace betwixt God and them because it is but a rebell and they agree not to it There is a difference betweene the entertaining of sinnes as theeves and robbers and as guests Wicked men entertaine sinne as a guest the godly man himselfe never sinnes and he entertaines sinne but as a robber Fourthly those that follow Christ but in sâ—ew and onely weare his Livery they often fall off they can doe nothing many uncleane persons and Drundards often resolve to leave their courses but because their hearts are not changed it is but a purpose they fall backe againe Because purposes arising from the flesh are mutable they are as the flowers of grasse they quickly perish so are all the thoughts of civill men they are flowers indeed and the best flowers that the flesh can affoord yet they quickly perish because they are from the flesh because they are farre from grace and come not from an inward change but the purposes of Gods children they come from a change within which makes them able to performe them If you finde your selves unconstant that you cannot command your selves you are not right Christ finds this fault in you and so doth Iames Iam. 1.8 You are double minded men and unstable in all your wayes that is you partly looke on God partly on sinne and know not which way to goe you are in an aequilibrio nothing preponderates you one way or other you are in the wayes of God and in the wayes of sin and this makes you unstable Opposite to this is a single minded man who lookes onely to God other things being put in yet he still lookes to God such may be subject to ebbings and flowings in and out yet this is the difference though they are shaken yet they are like to Trees that have a good roote that holds them up that they doe not fall they are like a ship that is tyed to an Anchor they wagge up and downe but yet they remoove not other men and wicked men are blowen away like chaffe they continue not they are driven with the winde like waves because they have no roote Thirdly if every one that will have any interest in Christ must follow him then learne from hence not to stand at a stay set no limits to your holinesse Looke to Christ he is our patterne Heb. 12.2 grow up to full holinesse be still mending and mending according to the Coppy there is no man that doth follow Christ rightly but doth this Let men set limits to themselves to have as much as will bring them to Heaven there is onely a selfe-love and a selâ—e-seeking in them but if you doe it for God you wil endeavour the utmost When men find fault with holines and exactnes and secretly limit themselves and say with him Deum colo ut par est wee will doe that which shall be fitting and no more it is a signe they doe not follow Christ that it cometh not from God if it came from God and love to him you could not
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 receive the Sacrament and suffer these habits these graces he hath to lie still there he comes not as a worthy receiver there are indeed degrees of unworthinesse he comes not as a worthy receiver except hee stirres them up except they be acted at that very time as for example when we come to receive the Sacrament wee ought then to have an especiall humiliation and sorrow for our sinnes we ought then to have an especiall love to Iesus Christ we ought then to have a special rejoycing in him and in all the Priviledges wee have by him we ought then to have a speciall love to our brethren the men with whom wee converse and among whom wee live now if a man come and receive and do not stirre up and act these graces he receivs unworthyly 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 you shall not do worke c. But is this enough no He that doth not actually afflict his soule saith he that day he shall be cut off from his people Levit. 23.27 This is though they had a habitual 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 themselves 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 have thankfull hearts to have hearts prepared for these things 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 requires it at such a time Therefore thus thinke with thy selfe whensoever thou comest to receive the Sacrament this is the time that the graces I have the habituall graces must be new pointed as it were they must bee new whetted new scowred that they may be bright and shining upon such an occasion when the Lord cals for it you must then quicken and stir them up that they may bee all acted in your hearts And this is one thing that it 's not enough for a man to bee in Christ to take the priviledges that belong to him but there is a certaine qualification required 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 against 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 that 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 hee 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 sin was not forgiven that is the Lord was angry with him You must know therefore this that when a regenerate man sinnes there is only 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 hee 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 hee withdrawes himselfe from him hee carries not himselfe to him as he was wont to do being offended with him for such a fault now till the sonne hath reconciled and humbled himselfe for that particular action though the father hath 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 reconciled 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 we come to receive the Sacrament or when wee 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 did not beare any ill in them thus you see did he with Moyses 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
have it faithfull Iames the first when the Apostle exhorts them to praier 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 beleeve that it shal be done unto him now this faith includes repentance for no man can beleeve that he shall be heard except he make his heart perfect with God If he allow any sin in himselfe he cannot beleeve upon any good ground therfore when I say it must be faithful 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 bee fervent and faithfull Secondly the other Condition you shal 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 he 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 â—it 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 and it was not opened to theÌ„ 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 oportunity 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 he would have done it before but when hee was in distresse when hee was in extremity then hee 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 doe him that service but for the most part wee do it out of selfe love when we are in extremity or distresse wee 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 wee may do 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 we have extreame need of him why do you come now you were not wont to visit me before this is not out of love to me Even the very same answer the Lord giveth Goe to your Idols saith he 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 we 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 haste That is he waits 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 hee doth the same things that we desire though he doe it not in the same manner Even as the physitià he quencheth often the thirst with Berberries or with such kind of conserves what though it be not with drinke is it not all one so the thirst be quenched Is it not all one whether a man bee hindred from striking me or if I have a helmet to defend the blow sometimes the Lord keepes not off the enemy but then he gives us a helmet to keepe off those blowes to beare those injuries and evills that are done to us he is a wise physitian he 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 he makes on earth he is sure to bee 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 what so ever you pray for it shall be done to you But a man is ready to say secretly in his heart when he heares it This is too good to be true That whatsoever I aske I shall have My Beloved I confesse it is a hard thing to beleeve it as wee ought to doe and therefore before we come to apply this we will spend a little time in endevouring to convince you of the truth of it that you may not doubt of it that what prayers you make to the Lord hee is ready to heare them First consider that whatsoever prayer you make he takes notice of it he observs every petition there is not one petitioÌ„ that you make to him at any time but he lookes upon it he sees what the prayer is And this thing although you thinke it common and who is there that know not this yet my beloved to beleeve this to thinke that God is present where I make my prayer to him to thinke he stands and heares it even as I speake to a man that stands and heares me and understands what I say to him This is
a great helpe to us That this is true see in 4. Eph. 6. Hee is in all and through all and over all That is the Lord is in every man hee passeth through every thing his eyes runne through the earth and he is over all looking what secrets are in mans heart what thoughts yea before hee thinkes them he knowes them because hee seeth them in their causes Hee that is in a man that lookes in all the secret corners of the heart hee must needs see what thoughts he hath what petitions hee putteth up secretly even then when his mouth speakes not And lest that should not be enough saith hee He is over all you know one that stands on high and lookes over all that is below hee easily can see whatsoever is done So the Lord he is in all he is through all he is over al. But this is enough for that only I would have you remember that he takes notice of all he knowes thy prayers But you will say I doubt not of that I make no question but he heares me and understands me well enough but how shal I know that he is willing to grant the thing I pray for You shall see these 2 Reasons in the 7. Mat. where our Saviour urgeth this very point that we have now in hand from the 7. verse downeward Aske saith he and you shall have seeke and you shall find knock and it shall be opened unto you here is the promise For he backs it with these 2. Reasons Every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened unto him As if he should say ye have this reason for it why you should beleeve it that it is no more but aske and have for saith he all that ever asked have obtained all that ever have sought have found all that ever have knocked it hath beene opened unto them That is looke through the whole book of God see what prayers ever have beene made to him and you shall finde that there is not a prayer mentioned in all the Scriptures but it hath beene heard Now when we have such a cloud of witnesses it is a strong reason when it is said to us that there were never any prayed but were heard Why you will say There were many prayed that were not heard Did not David pray for his Childe and was not heard Did not Paul pray to be delivered from such a temptation and was not heard My Beloved It s true they were not heard for the particular but yet I dare be bold to say that David was heard at that time though I say not in the particular for though his Childe was taken away yet you may see the Lord gave him a Childe of the same woman with much more advantage he gave him a Childe that was legitimate which this was not he gave him a Childe that exceeded for wisedome Salomon was the Child that he had So that the Lord did heare him and gave him this answer as if he had said to him David I have heard thee I know that thou art exceeding importunate thou shalt not have this but thou shalt have another Childe which shall be better And so he saith unto Paul 2 Cor. 12. Christ reveals this unto him Paul saith he though I grant thee not this particular request in the manner that thou wouldest have me To take away the pricke of the flesh which thou art troubled with thou shalt bee a greater gainer by it thou hadst better have it than want it whē Paul understood that it was a medicine and not a poyson as hee tooke it to be hee was content and resolved in it And a man resolveth not except he be a gainer He saw that Gods power was manifest in his weakenesse and hee saw himselfe humbled by it and when he saw that God gained glory and himselfe humiliation by it he was content to be denyed in it So I say whosoever asketh findeth you shall never finde any example but that whosoever sought to the Lord as he ought he was certainely heard or else he had somewhat that was better granted to him instead of it And this is the first reason that is used heere The second reason is this What man among you if his Son aske bread will give him a stone or if he aske a fish will give him a serpent if you then that are evill know how to give good things to your children how much more shal your heavenly Father give good things to them which aske him saith hee you bee not able to perswade your selves of this truth because you know not the Father for he dwells in light inaccessable you are not acquainted with him saith our Saviour I will helpe you out with an argument that you better understand even upon earth saith he take but a father here a father that is ill but the Lord is full of goodnes fathers have but a drop but a sparke of mercy in them whereas the Lord is full of mercy as the Lord is ful of light he is the God of all comfort Yet saith hee this father when his sonne comes to aske him bread he is ready to give it him he is full of cōpassion and tendernes toward him doe you not thinke that our heavenly Father is as true a father as he that hee loves you as well as he whose compassion and pitty is much greater doe you not thinke hee is ready to heare his Children when they call upon him O this is a strong and unanswerable Reason and this you see is backed in 16 Ioh. 27. you see there the love of the Father how it is expressed to us I say not unto you that I will aske the father saith he the father himselfe loves you Marke as if he should have said let this be one ground to you to think your petitions shall be granted and that they are not onely granted for my sake for saith hee 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 be not excluded yet saith hee 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 Wee 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 wee doe when our Master shall be tooke from our head Our Saviour answers them you shall doe well enough doubt you not for though I be not with you yet saith he go 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 have 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 he doth so because though it bee not done for his sake it may be hee 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 satisâ—ied in this I goe in his name I am sure he hath supply I am sure hee is no stranger I know hee 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 hee is a God hearing prayer saith the Psalmist that al flesh might come to him even for this cause he heares that men may be encouraged 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 hee will doe it for this purpose that hee might have men to worship him that men might come and seeke unto him Besides that hee shall be glorified Thou shalt call upon me in the day of trouble I will heare thee 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 hearing our prayer hee loseth this glory by hearing our requests the more wee are heard the more glory and praise we render unto him Like wise he doth it for the Spectators sake Moyses often presenteth that Reason Lord doe it What will the Heathen say and lest 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 perswade 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 bee so ready to heare then this should teach us to bee more fervent 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 efficacy that it prevailes with the Lord for any thing shall we suffer it to lye 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 wee 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 lye by him will he not use it and see what vertue it hath And when it is said unto us that praier is thus prevalent with the Lord that it is thus potent that it is thus able to prevaile with him for any thing shall wee not make use of it when we are in any distresse when wee need any thing when we have any disease either of soule or 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 we 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 hee 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 she 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 hee had not such an affection if you did not come to him in the name of Christ whom hee loves in whom he is ready to grant whatsoever you aske if hee were not a friend to you yet for your very importunity he is ready to do it As the unjust Iudge for that is the scope of the parable hee had no minde to grant the widdowes request hee had no Iustice in him to move him he had no mercy nor compassion yet for very importunity he graunted it Remember and observe the condition for this is commonly a fault among us when we goe to prayer we thinke that the very putting up of the prayer will doe it No there is more required than so As it is the error of the Country people when they heare say that such an herbe is good for such a disease they are ready to thinke that howsoever it be tooke or applyed it will heale the disease No it must be applyed in such a manner it must bee used in such a fashion So it is with prayer you must