the natural man doth not hate the evil of sin otherwise then as it brings punishment Secondly I do delight in the Law of God in the inward man That is howsoever I am captivated and violently carryed unto the committing of sin yet it is against the desire of my soul he hath no pleasure he can take no delight in it for his delight is in the Inward man But the natural man looks upon the Lawes of God as burthens and therefore he will not submit himself unto them because he is not strong in the Inward man he promiseth but he performs not he yields and yields not That is to some thing but no to every thing thus much for this last difference betwixt natural strength and the spiritual strength Secondly is it so that the strength of the inward man is to be desired above all things then in the second place it may serve for exhortation to all men that they would labour to grow strong in the Inward man And that they would now at the last gather the fragments of their thoughts and desires which have been formerly set to get other things wholly to imploy them for the getting of this strength And so much the rather because other things are as the husk without the kernel or as the scabberd without the sword which will do a man no good when he stands in need of them As for example to be strong in riches honour credit and this is all the strength that most men desire what good will these do when you come to wrestle with sin and death yet men are violent after these but to be strong in the Inward man who seekes or inquires after it I know every man desires to be strong in all earthly strength but I beseech you above all things labour to be strong in the Inward man It is the folly weakness and sickness of men they look all without doors and upon outward things That is to the strength of the outward man but they seldom or never look within at all that is to strengthen the Inward man Oh that I could perswade you as I said before to gather up your thoughts and desires together and set the soul in assurance of grace that you may mortifie these inordinate affections which keep back the strengthening of the Inward man as covetousness pride pleasure self-love vain glory and the like Then it would be an easie work and no burthen unto you to strengthen the Inward man but here men stick the way is too narrow it is a hard matter to perswade men to it That is To make them believe there is such excellencie in the one not in the other that grace is the better part Therefore that I may the better prevail with you to attend to the strengthening of the Inward man I will lay down some motives to incite you to it The first motive to move you to strengthen the inward man is this Because your comfort lies most in the Inward man There is all your comfort and therefore to strengthen that is to adde unto your comfort As for example the sun brings comfort with it because that bringeth light so the more of the Inward man you have the more light and joy Now the reason wherefore the strengthening of the Inward man brings the more comfort is because it is the greater facultie and the greater the faculty is the greater is the joy or sorrow As for example take a man that is troubled in mind none so humble none so Penitent none so sorrowful as he and therefore it is said that a sound heart will bear his infirmities but a wounded spirit who can bear That is a man may be able to speak of any grief but the grief of a troubled minde who can expresse On the contrary take a man that is at peace with God who so joyful and comfortable as he Now the outward man is the lesser facultie and therefore it is capable of the lesse comfort That is It doth not in any measure know what true comfort and joy there is in the Inward man Again what joy the outward man hath in these outward things it is but according to the opinion of the inward man That is the comforts is no more then they are esteemd of the Inward man If the inward man do not esteem them as worthy the rejoycing in they will not bring comfort Again all the pains and labour and all things else you do bestow upon the outward man is but lost labour that will do no good brings no sound peace to the spirit and who will bestow labour on a vain thing but if you strengthen the Inward man the labour that you take about that will bring you great advantage it will arm you against all losses and Crosses and reproach and povertie that you shall meet withall in the world whiles you are in the way to Heaven Again consider that though you be strong in the outward man yet you are moveable subject to shaking and fleeting but it is otherwise with the Inward man it makes a Christian stedfast and immoveable That is it will so establish the heart in grace that he will stand firm unto Christ in all estates It is with the outward man as it is with the seas Though he strength of the stream run one way yet the winde blowes contrary it moves and stirrs and strives and disquiets it when losses and crosses come they break the frame and strength of the outward man but the Inward man is like the firm ground let the winde blow never so violent yet it moves not it stands fast Again in the abundance of outward things there is no true contentment neither in the want of them But where the strength of the Inward man is there is no cause of dejectedness this difference we shall see in Adam and Paul Adam though he was Lord of all things and had the rule of all the creatures Yet when he was weak in the inward man what joy had he nay what fear had he when he hid himself in the garden Again look upon Paul who in the want of these outward things is not dejected at all as in Acts 16. It is said that when Paul and Silas were in prison in the stocks the prisoners sung for joy Now what was the reason of it but this because they were strong in the Inward man and therefore you see that all true peace is that which cometh from within and when you rejoyce in that your rejoycing is good that is you stand upon a good bottom Alas you think to have contentment in your riches but you will be befooled they will deceive you If you build upon them you will build without a foundation and go upon another mans leggs Now were it not far better for you to get leggs of your own and to build upon a sure foundation And this you shall do if you strengthen the inward man Again consider if you
to beseige Ierusalem upon the Covenant that they made with the Lord though it were feigned the Lord drew him back and set them at liberty but afterward because they did not keep their promise and observe the Covenant that they had made the Lord sent him the second time and destroyed them utterly Do we know what the Lord will do yet further The Lord hath removed this sickness but who knows whether he may not send a greater then this if we do not render according to the mercies received although the sickness be removed yet be assured that there is wrath out and it will seize upon us Indeed it is possible to defer it and to stay it yet if we do not render to the Lord if we do not humble our selves we have cause to fear that there is not an end In 2 Chron. 7. 14. See what conditions the Lord requires when he will heale a land indeed If my people humble themselves and pray and seek my face and turne from their evill wayes then I will hear in heaven c. Marke it The Lord never heals a land to purpose he never heals the wound to the bottom but when their sins are healed and forgiven when the disease is taken away till men turne from their evill wayes till they seek the Lords face and his presence till men be humbled aright till they do thus their healing is but a skinning of the wound it will break out again Therefore we must not think that all is past because the Lord hath removed it for the present he may send the sword and a greater plague and therefore we are to consider this and no man is to put it off God observes how every man is affected with these works of his he that doth not consider but neglect it he takes the name of God in vain In a special manner I say the Lord observes this how men behave themselves at such times whether they do more for him then they were used to do These great actions of the Lord ought not to be passed by negligently but he expects great answering of such great mercies But you will say wherein doth this rendring to the Lord according to the mercies received consist What is this thankfulnesse I answer as it is said of love so it may be said of thankfulness it must not be in word onely but in deed and in truth Not but that it must be in word Psal. 107. It is required that we confesse the loving kindnesse of the Lord before men we should be ready to speak of it but that is not all it must be indeed and in truth And that consists in two things One is that our hearts be affected with the mercies and loving kindness of the Lord that the heart be enlarged towards the Lord with love and fear of his holy Name For when a man doth kindness to another that which winneth love is to consider the bountifulness of the mans disposition When we observe the Lords patience and long-suffering this should teach us the knowledge of the Lord and this should make us consider what a God he is that so his mercies may cause us to love him and that thereby our hearts may be enlarged towards him So David in Psal. 18. I love the Lord for he hath done thus and thus c. This is to be thankful indeed when our hearts are affected towards God when we think the better of the Lord for therein Davids affections were right that he was still speaking good of the Lord more and more he is worthy saith he to be praised So when we learn to trust the Lord he hath done thus and thus therefore we will trust him And when our hearts remember the Lord when we think of him continually And secondly as one part stands in this in the affection of the heart so likewise in our actions then we are thankful to the Lord indeed when we do something for him when our thankfulness is not a thing consisting onely in fancy and notion and imagination but when it produceth action and when we do the works of the Lord more abundantly When a man will set his thoughts on work to study what he may do or what he can do for the Lord. And when he shall do this not onely for the reward to come for that gives not a lustre to the action but it proceeds from thankfulnesse indeed when a man doth that which he doth because the Lord hath done thus and thus for him therefore he will serve him Herein our thankfulnesse is seen when we do something really because it is for the Lord. Saint Paul as he abounded in thankfulnesse so he abounded in labour Iacob because the Lord had heard him he would give him the Tenth of his goods and the Lord should be his God So when we have received special mercies we should do some special thing for God some extraordinary thing to pray more to be more frequent and fervent to be at more cost for the Lord upon such occasions to be more exact in reforming our lives and more fearful of offending God In a word as the Lord enlargeth himself in mercies to us so our hearts should be enlarged to him to do as much as may be And thus our thankfulnesse is exprest when we have opportunity when ever men come in place and occasions wherein they have opportunity to do service to God now to venture more to be more zealous for his sake to be more solicitous to do something to be more intent for the glory of God this is to be thankful according to the mercies received a man must set his thoughts on work to do something extraordinary when there is an extraordinary mercy bestowed To help us now to do this is to remove that which hinders it You shall see what hindred Hezekiah His heart was lifted up he did not render according to the mercies received from the Lord for his heart was lifted up In this there are three things First his heart was lifted up to other things to minde them and it was not lift up to the Lord to think of him and to serve him So that there was forgetfulnesse in him that is one thing intended when a man shall lift up his heart to other things to minde other things to do other things his heart forgets the Lord. Therefore the Lord when he would have his mercies remembered he appoints something to keep them in mind He hath appoynted the Sacrament of the Lords Supper do this in remembrance of me The passeover was appoynted to be taught to their Children that when they should ask them what they did meane by such a thing they should tell them that the Lord had delivered them out of the land of Egypt Forgetfulness is the cause of unthankfulness therefore to remember the mercies of the Lord is one thing that helps us to be thankful that is to observe the passages of his providence towards us
mà n the more health in the soul for as it is in the body so it is in the soul the more Natural strength the more health So it is in the soul the more strength in the Inward man the more healthfull in grace Thirdly because it brings sufficient and plenty of all good unto the soul and we say that if a man have a good outward estate he is like to hold out if a famine or other calamities should come so it is with a christian if he be strong in the Inward man though a spiritual famine should come he is likely to hold out and to keep that which he hath on the contrary when a man is poor in the Inward man as it is with a body that is weak every thing that it hath is ready to be taken away as a bowl that hath a bias the strength of the arm takes away the force of the bias so strength in the Inward man makes us to bear afflictions strongly and joyfully that is it takes away the bias of shame and reproach which otherwise would draw us to be offended at the cross 4. Because it strengthneth a man against temptations and therefore the Apostle saith be stedfast and unmoveable that is it makes us to stand fast in Christ that nothing will break us off neither temptation affliction reproach shame or disgrace because God and Christ are united together in us and on the contrary what is the cause that temptations press men so far as they doe but because they are not careful to grow strong in the Inward man This shewes how they are to blame that seek this strength least or not at all for let us look upon men and we shall see how busy they are to get riches and honour or pleasure but few or none regard strength in the inward man which is the health beauty strength and dignitie of the soul but for the health beauty and strength and wellfare of the outward man they take great care and spend much time about them and much labour to adde any thing unto that but for the beauty of the inward man they care not they respect it not all their care is for their backs and bellies still regarding the things that may advance their outward estates but never mind the strengthning of the Inward man If you ask them why they do not pray oftener or hear or receive the Sacraments oftner all which have strengthening vertue in them to this they can answer they cannot for business they have great imployments in the world which they cannot neglect as if the Inward man were neither worth the looking after nor the cherishing and yet these men will be accounted as good men as the best As for example This day is appointed for the strengthening oâ— the inward man but how do you neglect it how often were you in prayer and holy meditation before or how often since have you seriously considered on the things that you have heard or how have you caâ—t aside your occasions of businesses in your callings or are they not now fresh in your memories nay do not your hearts run after them even now when I am perswading you to the contrary If they be whatsoever you say of your selves you have no care to grow strong in the inward man your outward man carries away what should be laid out upon the inner And that you may see you have good reason to strengthen the inward man 1. consider you that are old men and think with your selves how soon the inward man may be thrown out of doors and how soon this earthly house may be unpin'd and dissolved Therefore you have great cause to strengthen that and to grow strong in the inward man as your outward man decayes day by day Secondly you young men you have need to strengthen the inward man for as there is a time of springing and growing strong for you in the inward man so there is a time of not springing that is when you will have much to do to keep that which you have without increasing of it therefore while the opportunity is take heed of neglecting the time that is no rule to be relied upon that God calls at all times thou knowest not whether he will call thee hereafter and therefore do you labour to grow strong in the inward man and to perswade you the more Consider these particulars First Consider the excellency of the inward man that it will fit you for great imployments as for example it will make you see God in his holiness and to converse with God and to have such a holy familiarity and communion with him as will joy the soul this will bring you so acquainted with God as that you will be esteemed of him as one of his familiars therefore this should perswade you to strengthen the Inward man Secondly Consider that you are to be made like unto the Image of God and you are predestinated to be conformed unto Christ but this cannot be except the Inward man be strengthened to actions of holiness and therefore the Apostle 1 Pet 1. as he that hath called you is holy so be you holy in all manner of conversation that is seeing you are called unto such a high place as to be the sons of God by grace what an unworthy thing is it to stoop unto base things As for example what a base thing were it that an eagle should stoop at flies although it be unseemely in this creature yet men do the like and are not ashamed when men stoop to the world and will be vassals to their lusts and be any thing they would have him to be if it may enlarge his outward estate beloved there is a great losse and baseness in that for what is gold or honour or pleasure to Christ grace and holiness and inward worth and excellency In every thing that there is loss it grievs and pains us as for example we grieve when we see wheat given to swine which would be mans meat Again we grieve when we have set up a fair building on which we have bestowed much cost and labour and now to have Zim and Ohim to dwell there and not our selves and if these things return upon us with vexation then how much more have we cause to grieve when we see men give themselves unto their lusts that is they give their souls to be a harbor for their noisom corruptions which ought to be Temples for the holy Ghost Thirdly Consider that it is the Inward man that inables a man to do those things that are honourable to God and profitable to men No man can truly honour God that doth it not by the strength of the Inward man neither can any man be truly said to profit another except it be the Profit that flows from the Inward man therefore the Apostle saith in the Col. 3. 2. Set your affections on things above and not on things below but
spirit That when any man doth a business of the Lords the word discernes it because it is the word that cometh from the spirit So here when we do any business the Lord seeth how far the spirit hath a hand in it and how far the flâ—sh and he discerneth exactly between them though it be as near as the bone and the marrow As if he should say even as the bones and the marrow even as the joynts and the sinnews the eye of man cannot see into them yet the Lord searcheth the reins to the bottom he discerneth what of the flesh and what of the spirit is in every action And my brethren you should learn to do thus to your selves to judge your selves after this manner to consider in all the actions you do whether you do them in sincerity to the Lord for it is godliness no further it is something it may be which is good some moral vertues it may be or else an act of Religion and publick worship but it is not godliness except it be done for the Lord. Therefore you must do thâ—se two things 〈◊〉 him for God in your hearts look for all from him care for no comfort but what comes from him it is no matter what you loose so you have him you reckon him the main you reckon him essential to your happiness Other things if they be better or worse so it is it is no no great matter And again to do it in sincerity as to God Last of all if this be the thing that the Lord looks for from you then labour to excel in it because it is the best excellency you have for that in a man which is onely acceptable to God is certainly the best thing in him and the more he excels in such a thing the more acceptable Every man seeks after excellency why should we not labor to excel in this that is labour to be very godly to do very much for the Lord. Every man is ready to do something for some body he will do something for his friend for his Wife for his Children for his Prince for his countrey and it is well you should do all this but now look upon the Lord and see in how many respects you are bound to him more then to all these And think if I ought to do for all these how much more ought I to do for the Lord And therefore consider what you have to do and how much you are bound to him and labour to excel in godliness that is to do much for God A man will do much for himself he will devise what is for his own good he will project it and study it with solicitousness now a man is bound to love God above himself and therefore to do more for God then for himself This is a thing that is much forgotten among us and by those whom we call godly men they forget it they think not what they have to do for the Lord. You have many opportunities afforded to you remember that to be a godly man is as you have opportunities as to do much for God so to do much to him God observes what talents every man hath what occasions what hints every man hath to do him service what advantages what power he hath in his hand and he looks that all these should be improved for his advantage It is no better then thievery and robbery to take these from God and to bestow them upon your selves As you reckon it in a steward to be the greatest theft to turn his masters good and benefit to his own profit so when a man shall have an eye to himself in all these things it is an extream robbery of God for you knew you should use them all for God And the more you do for him for he sees it and observes it will recompence every man a hundred fold No man payes wages so as he doth but we will not stand to urge this because I would not be kept from handling that which is the main scope of this text Having a form of Godliness but denying the power thereof The second point that we would deliver to you it lies so plain that there needs no further opening of the text for the gathering of it it is this that Most men have but a form of Godliness though the Lord require the power of it We will even deliver it plainly as it lies It is a point that needs no proof and I wish it did I wish that it were not written in Capital letters in the fore-heads of most men that he that runs may read it For if we look about us we shall see a form of Godliness every where but the power and life of it is exceeding rare Our business will be rather to consider the cause of this disease What the reason is that the form of godliness is to be found frequently enough and the power and life of godliness is so rare and so seldom to be seen And we shall find these reasons of it First Men will have a form of godliness because there must be something to satisfie that conscience which every man hath For there is a natural conscience which the Apostle speaketh of Rom. 2. 16. speaking of the Gentiles he saith this of them their thoughts accusing or excusing one another So that there is a natural conscience even in men that yet know not God aright Now that natural conscience must have something to satisfie it it will not be at rest else Now because men are unable to judge and discern aright therefore a form of godliness is enough for them they are quieted and satisfied and contented with that although they have not the power thereof it self Even as children you know are contented with counters because they do not know their worth Satan deals with us in this case as we do with them when they cry and are unquiet such flight things of no moment contents us though they be as empty and as beggarly as counters and rattles because men are not able to judge what the conscience will have something it must have to satisfie it he gives us that which is but a form which is but counterfeit that hath not the power and life of godliness and hence it is that men are contented with it Secondly Another cause why the form is found every where but not the power it is because the form of godliness is very easie but the power and life of it is very hard and difficult It is an easie thing to do the things wherein the shew and the form consists It is an easie thing to come to Church to hear the word to here prayers it is an easie thing to read a prayer every day in private it is an easie thing to have such a formality in serving of God these are things that are done with facility But come now to the power and life of godliness that mortifieth thy lusts that subdueth
creatures are made known by many things that are not their names as by qualities and accidents but whatsoever God is made known by is his Name therefore to abuse his creatures oâ— the works of his mercy since he is made known by them is a taking of his Name in vain and these that do so God will not hold them guiltless if not those that take his Name in vain in other things much less in this therefore the Word is like Ionathans Bow it never returns home empty it is like the Sun that softens wax but hardens clay so that if the Word light on a muddy heart it makes it worse if on good it softens it and makes it better There is not a Sermon which is heard but it sets us nearer Heaven or Hell On the contrary not repeating is the cause that many are alwayes learning but never come to the knowledge of the Truth Suppose all that is delivered be not profitable mind that which is and know there is a necessity laid on these If a man be convinced of the truth let him take heed how he omits it for if he do he shall be beaten with many stripes because sinne grows out of measure sinful If whatsoever be delivered be meat to nourish Physick to heal then we must learn to esteem it much What is the reason that men account of the Phylosophers Stone so much if it could be got Why do men labour all their lives for it and spend their Estate to get it when they see so many before them to have lost their labours It is true it heals all the diseases of the body but this heals all the diseases of the soul and this may be attained the other cannot Let us therefore as Salomon bids us buy the truth that is beat any pains for it lose outward contentments for it and when we have got it sell it not for pleasure idleness or things that will not profit us and this we would do if we were as sensible of spiritual diseases as of bodily for then we would turn the Word over and over and find plaisters for our sores If a man be troubled with the Stone or Gout whither will he not go and what will he not give for remedy so if a man have but the least grain of grace in him he shall find spiritual diseases as sore as temporal If we did see our diseases we would to the Word and get them healed we would gather reasons and apply them in particular 1 Suppose a man have a disease like a Feaver an inflamation of lust see what reasons the Word hath against it and apply them in particular First if they take their pleasure they shall lose their profit in God for an hours pleasure eternity of pain This consideration caused Iob to make a Covenant with his eyes not to look on a maid Secondly consider what great punishments are to the works of sin and iniquity Iob 31. 3. strange sins have strange punishments Thirdly sweet sins have bitter punishments this sin of lust or any other pleasing sin is sweet therefore the punishment must be bitter as sweet as honey at first but as bitter as gall after as soft as oyle but as sharp as a raisor Fourthly it is an irrecoverable disease they that go into it return not again neither take hold of the wayes of life that is ordinarily they do not Make a plaister of these reasons and apply them and they will heal 2. Suppose a man hath a swelling of pride see what the Scripture saith of it First God resists the proud he sets himself against him think then that God is thy enemy the mighty God that doth what he will in Heaven and Earth Secondly God sends the proud empty away he may fill him with honour and things that may do him more hurt but he sends them away empty of good things Thirdly God knows him afar off Fourthly it brings destruction when a wall swells it is nearer breaking so when the heart is puâ—t up it is nearer destruction apply these reasons and they will prick the bladder of pride and make it flat and will bring down the pride of the heart Suppose a man hath a Paralysis or a Palsie of anger that a man would be quiet and cannot Consider first Anger rests in the bosom of fools all anger comes of folly else when a mans anger is over why doth he repent him of what he hath done Secondly it comes from pride cure pride and heal anger Thirdly it is a shame to be angry for a fool is known by his anger but a wise man covers his shame It is a shame to be drunk so to be angry for anger distempers the soul as drunkards doth the body for all these are as drunkenness and the actions that proceed from them as vomits Suppose a man hath a leturgy of idleness consider first it brings beggery secondly it makes our Sacrifices dead our prayers cadaverosa sacrificia carcases of sacrifices and have neither life nor soul in them as the carcase hath the lineaments of the body but wanting soul none delight in it so prayers have the lineaments of a dury but wanting life God abhors them Apply this medicine and it will quicken us and make us shake off this disease Suppose a man hath a humor of vain glory see what the Scripture saith of it First he hath his reward his applause is the reward and he shall have no other And will it not be a terrible thing when a man hath performed a duty and hath applause of men and no more for God to say to him thou hast thy reward Secondly it is an empty thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a bubble with a mans breath it is soon broken Suppose he hath a plurisie of security consider first I Prov. 32. ease slayeth fooles it s an ordinary thing whereby fooles forget God Secondly it brings sudden destruction as a plurisie brings present death if a man be not let blood Esa. 47. 11. Evil comes and he knowes not the cause of it mischief falls on him and he knowes not how to put it off desolation comes suddenly and he knowes it not labor therefore to be let blood speedily Lastly suppose a man have an unfavoury breath of evil speeches First pray with David Psal. 141. 3. Set a watch O Lord before my mouth and keep the door of my lips Secondly as unsavoury breath comes from unsound lungs So evil speeches come from an unsound heart therefore preserve good things in thy heart and the speeches that come from it will be good For out of the aboundance of the heart the mouth speaketh What goods are in the work-house are brought in the Shop Let therefore this plaister be laid to the sore and abide there for so it must si morbus sit contumax if the disease be violent As the word healeth those that be sick so it nourisheth and strengtheneth babâ—s and
his power no question to strike dumb the swearer as soon as the blasphemy is out of his mouth and to strike the Adulterer yet these are wrapt up in silence they hear no news from heaven of anger What is the reason of this because God hath made a day of great assize a more honourable day and he hath reserved this honor for that day to make that a notable day as the Scripture calls it Secondly I answer to the last objection and that is more pertinent and comfortable to the heart when we question how we shall do in the mean time till deliverance be sent if we be put upon hard service and tryals I answer it is a most usual and common thing in the providence of God and the dispensation of his goodness to his Church when men are at the lowest ebbe in the world and outwardly then he makes a more plentiful supply of the inward comforts and consolations of his spirit Mark and remember for now it is not a thing thaty ou must look to find till there be occasion A man cannot know whether this be true or no till he have experience that the world leave him when he hath little comfort in the world then he shall find the truth of this You heard that place opened at large in the forenoon 2 Cor. 5. 16. though our outward man perish our inward man is renewed day by day He saith not there after our outward man is perished when God hath pulled down the old building he will build a new house no but in the while he takes the ruins a pieces the timber of the outward man and builds a new house he makes it up in other comforts so in 2 Cor. 1. 3. 4. blessed be God the father of Christ c. Who comforteth us in all our tribulations he saith not that comforteth us after tribulation but in the time of tribulation so in 2 Cor. 11. When I am weak then I am strong This sounds as a riddle that is when I am full of infirmities when I am compassed with heavy dangers I am at the best pass and strongest in the inward man So David Psalm 94. 14. he saith there in the midest of my sorrowes and troubles thy comforts refreshed my soul. David stayed not till his sorrow was past but then when his troubles were about him the Lords hand was to comfort him And so diverse other places you shall find to the like purpose Now if you look you shall find examples of this When had Abraham the father of the faithful those frequent apparitions and revelations from God was it not after he had left his countrey When he was in his own land among his possessions there was nothing but silence but after he was abroad the Lord appeared to him from time to time And so in one place after this As long as Lot was with him to comfort him there is no mention that the Lord revealed himself to him but that is the particular expression Gen. 18. 6. Then saith he after Lot was departed from him the Lord came to Abraham and fell a talking with him and renewed that great promise that in him all the Nations of the world should be blessed So Iacob in his journey when a man would have thought he had had the hardest nights lodging that ever he had since he was man upon the earth when he had nothing but heaven for his Canopy and a hard stone for his pillow he had the most glorious and blessed vision of the ladder that had the top of it in heaven and the foot on earth So Hagar she never had an Angel to comfort her till she wept by the well and was cast out of her mistresses house And so in the story of Ioseph we shall not finde it expresly said that God was with him till he was in prison and there you shall find these very words Not to name all passages to this purpose in Dan. 3. Those three children as they are called they never had the familiar presence of the fourtâ— man till they were cast into the furnace They might have gone long enough and served God and faithfully too and yet never have had that interview that presence in a visible manner of the Sonne of God standing by them if they had not been cast into the furnace So Christ himself till he sweat drops of blood we read not of Angels sent from Heaven but then they were present to comfort him Luke 23. 43. And so in the history of the Acts we shall find still the Apostles when they were brought to any danger any trouble any imprisonment or the like evermore there were messengers sent from Heaven to them So we may assure our selves out of all these promises and experiences of the Saints of God that then we are likeliest to have the quickest commerce and the clearest interview between Heaven and us we are like to hear oftest from Heaven and have more plenty of comforts from God when we are deepest in trouble when we are plunged in troubles in the World then the Lord reacheth most plenty of joy from Heaven Therefore as Christ saith Iohn 16. concerning his presence with his Disciples It is expedient that I go the Comforter cannot come else but if I go I will send him to you So I say it is true it is expedient for us that God depart from us in outward things for till he leave us in these the comforts of the Holy Ghost come not so purely to us I say there is need that they should leave us that we may have those comforts This is the sixth means for us to assure our selves and know this with Saint Paul that all things shall work for the best There is onely one more remains that is that which must go along with all the rest Prayer You know there is a large Charter granted to prayer but besides that general oue Whatsoever we ask according to his will we shall receive there are special particular promises in this case that if any man be driven to a strait and necessity if he send this messenger into the presence of God he shall have a guard sent down presently to him Look in that place Phil. 4. 6. In nothing be careful saitâ— the Apostle but let your prayers and requests be made known to the Lord. And what follows The peace of God which passeth understanding shall keep your hearts and mindes in the Love of God through Christ Iesus As if he should say do but this if you be in any extremity or distress trouble not your selves and your thoughts about it but this is your course your onely wisdom is let your requests be made known to God with thanksgiving I told you before we must give thanks whatsoever the case was because light is working out for us as David saith Light is sown for the righteous therefore a man hath cause to thank God
particular sinne in thee It may be God doth it for the tryal of thee It is good for thee to observe When any thing falls upon men amisse and contrary to their expectation or to their prayers they are ready to attribute it to other causes it is good rather to say that thou hast prayed amisse and that is the cause of it When a man is distempered in his health either he will say that he hath not taken physick or else it was not physick fit for him it is still forgotten whether he hath prayed to God or whether he hath prayed amisse In Iames 4. there the cause is given you have either not prayed or prayed amisse you ask and receive not because you ask amisse therefore you do not obtain It may be I say that that may be the cause why thy prayers are not heard that thou prayest amisse Therefore you should do in this case as a fisher-man doth that hath cast a bait and hath waited long and nothing taken he takes up the angle and sees whether or no the bait be well placed and whether things be in the right order or no. When we see we do not obtain any thing at Gods hands by our prayers that we have sought the Lord and got no answer let us look well to our prayers and see whether there be not something amisse there Besides it may be when thou prayest thou art mistaken in the thing thou askest it may be the thing thou desirest is not good for thee for there are many cases wherein we seek to the Lord wherein we are perswaded that if we had it it would be good for us but if it were granted it may be it would be our undoing The Lord denies many things to a man in mercy as he grants many things to men in judgement It may be thy great advantage that though thou pray and pray earnestly yet thy requests are denied Again it may be the Lord hath done the thing but in another manner then thou expectest many times the same thing is done though not in the same fashion A man desires money and riches it may be the Lord denies him that and gives him meat and drink and cloathing A man desires his enemies may be at peace with him God denies him this it may be but he gives him a helmet to bear it off and so for other things I say it is to be considered that the Lord may do the same thing in another manner though it be not in the same kind that we expect Besides God may do it by another means then we look for Commonly we pitch upon some means which we think if it fail all is gone but the Lord may go another way to work I will instance no more in these things for this is not the thing that I must stand upon Onely I say that when we make our prayers to God we must consider what answer we have of them And this we should do upon this occasion of Thanksgiving when we have sought to the Lord in prayer and fasting as we have done we are now to consider what answer the Lord hath given he hath removed the judgement we must set it down among the memorandums of his mercy that he hath heard our prayers and healed our land But I say I must not stand upon this The second thing that is to be observed is this And the Lord spake to him Observe that When we pray to the Lord he is exceeding ready to hear As we see he was ready hear to hear Hezekiah And so David and Asa and Iehoshaphat so he will do to us to the end of the world when men seek to him Onely this must be considered that the Lord hath an ear open to our prayer but if it be no prayer if it be but a lip-labour if it want the conditions of prayer the Lord rejects it And this is not because he hearkens not to it but because it is no prayer Therefore make account when thou goest about to pray that God doth encline his ear to hear that is he doth not onely hear the prayers of his servants but also of those that are carnal men of those that are strangers and that are without the covenant as yet As you shall see 2 Chron. 12. It is said that Rehoboam and the Princes humbled themselves and sought to to the Lord and Rehoboam was not upright hearted yet because he and the Princes did humble themselves the Lord did not destroy them but sent them deliverance So did he to Ahab he heard him And so it may be the Lord hath done with us in removing this judgement though it may be our prayers and our humiliation and fasting have been but overly and perfunctory yet it may be the Lord hath heard us for he is ready to hear prayers Although mens hearts be not humbled aright in their prayers yet when men are humbled in any manner before him to shew that he is ready to hear prayers he hears them And this is a thing that should wound our hearts and break them more then any thing in the world to make us see that the Lord is patient and long suffering that though the humiliation of men he not sound and according to what he expects yet he is ready to remove the judgement And this use we should further make of it that if the Lord hear when humiliation is not found what wil he do when our prayers are servent and sound when our humiliation is perfect This is a thing that we ought to take notice of that when the Lord is so ready to hear we should be encouraged to pray and to seek unto him For when the Lord shall do as he hath done with us when he shall stay the plague when he shall say to it as he doth to the raging sea thus far thou shalt go and no further when we look upon this and observe this dealing of the Lord we should have a store house of such experiments as these that we may learn thereby to know the Lord and to trust him that we may be encouraged thereby to seek unto him For when such actions as these are slighted we take his name in vain and the Lord will not hold us guiltless if we take his Name in vain no more will he if we pass by these actions of his without taking notice Therefore it is well that such a day as this is set apart that we may remember it and consider what answer the Lord gives our prayers and acknowledge it but I will not stand to enlarge this The next words are And he gave him a sign You know there is a double ground of asking a sign One is when a man asks a sign to tempt the Lord. As the Iewes asked a sign not out of a desire to profit by it but because they would see what the Lord would do and this Christ denyed them this is a sinful asking of
and about us Therefore we must exercise faith in his providence that is labour to see God through every mercy Those that want this eye of faith it is impossible for them to be thankful If we had the eye of faith the creatures would be as a glass to help us to see God better When Esau was kind to Iacob he saw the face of God in Esau I have seen thy face as the face of God saith he that is he saw the face of God through Esaus face It is not the creature it is not thy friend that brings thee comfort But as we say of a messenger that brings good tidings it is not the messenger that comforts the heart but the good tidings that he brings this is to lift up the heart to the Lord the contrary is to lift up the heart to vanity Secondly to lift up the heart that is by reason of that strength and those riches by reason of that wealth and plenty which he had his heart began to swell within him he began to bear himself aloft too much upon it to think himself secure this caused him to forget the mercies received Indeed there is a double exaltation of the mind One is when a man lifts up his heart because he hath the Lord to be his God this is a holy magnanimity this makes a man to keep on his course like a Lion and in this we are all defective But there is another lifting up and height of the heart when we think we are secure by reason of that support that we have of the creature and so we begin to settle upon our bottom to rest on the creature this was Hezekiahs fault You shall see the same phrase used 2 Chron. 26. 16. It is said there of Vzziah that the Lord helped him till he was mighty but when he was strong his heart was lifted up he thought himself secure now he thought he could do well without God and so his heart was lifted up So Rehoboam when the Kingdom was strengthened in his hand he forsook the Law of the Lord that was the lifting up of his heart The last is when the heart is lift up with a carnal rejoycing You shall see this in the text in Hezekiah when the Ambassadours came to him he was glad of them there was a false joy Outward blessings the more they have of our love the less God hath of our thankfulness Indeed there is a spiritual joy and the more of that the more thankfulness but in Hezekiah it was a carnal joy a secure rejoycing in the outward things that God had bestowed upon him and that made him to forget his thankfulness There is a joy that the Lord calls for in his people Deut. 26. 11 12. he requires this that they should rejoyce in any case because they should be thankful therefore they are put together often in the Psalm as Psal. 33. and Psal. 107. rejoyce in the Lord and be thankful but when the joy is carnal when we rejoyce immediately in the very creature this is that which hinders our thankfulness FREE GRACE MAGNIFIED REVEL 22. 17. Let him that is a thirst come and whosoever will let him take of the waters of life freely NOt to stand to open the words we may observe in them five parts First an offer to all men Secondly that God calleth and inviteth us to come Thirdly that whosoever will come must thirst Fourthly that if they so come they shall take of the water of life Fifthly and that freely I purpose at this time to speak of the second viz. That God inviteth man to come The point wee will deliver is not a point of controversie which we rather decline but a point of singular and great comfort and that is that â—â—â—rious Gospel which Paul did so much magnifie that mystery the Angels did so much labour to prie into that secret that was so much kept from the Iewes and revealed in due time to the Gentiles and that is the offer of Christ to all men in the world that would take him without all exceptions of persons or sins God doth not onely or meerly offer Christ but he sendeth out his Ministers and Ambassadours beseeching us to be reconciled he doth not onely tell us that there is a Marriage of his Son and that whosoever will come may come but he sendeth Messengers to beseech and to use an holy violence and earnest perswasion yea and not onely thus but he commandeth men and chargeth them upon their allegiance to come this is his commandment saith the Apostle that ye believe on him whom he hath sent yea he chargeth us upon death and damnation to come If you believe you shall be saved If you believe not you shall not be damned The first reason of this is because God would not have the death of his Son to be of none effect he would not have the blood of his Son spilt in vain and therefore he doth not make a bare offer of Christ but he beseecheth and compelleth men to come and believe on him Saint Paul useth the same reason why he would not preach with eloquent words because then he should convert none to Christ and if none be converted to Christ the death of Christ would be in vain and of none effect so say I if God did not send out his Messengers to beseech and perswade and command men to believe the death of Christ would be in vain The second reason is to shew forth the riches of Gods mercy and the abundance of his love to mankind the same motives he had to give Christ the same motives he hath to entreat men to believe and this is his love and this he sheweth to the elect that they might know the greatness and largeness of his love to them and to the wicked that the glory of his justice might appear in their damnation when they shall see that they have displeased and despised so gracious an offer The third reason is because it is acceptable to God that the Gospel should be obeyed that is that men should believe that they might live and not dye and therefore he saith he desireth not the death of a sinner and so are many speeches scattered in the Scripture Oh that my people would harken why will ye die O ye house of Israel these and many more sheweth that it is a thing very pleasing to God that men should not perish but that they come in and believe and live for ever But here may objections arise for when you hear that it is a thing pleasing to God that all men should believe here it may be objected How can these two stand together that God desires that men should believe and live and he it is that must give them ability to believe and yet doth not he hath it in his power to make them to believe and yet will not notwithstanding he expresseth in the forenamed places of scripture