some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
favour they are to be ashamed that this is an effect of their being given to Christ as you heard Joh. 18.6 To be given unto Christ is indeed a secret Mystery transacted in heaven but to come unto Christ that is the sure effect of those that are given to him and those that come to Christ he will in no wise cast out So that the grieved contrite spirit ought to be so far from having any trouble herein that he ought exceedingly to rejoyce at it for the efficacy of all the promises will be to such They are blessed that hunger and thirst after Righteousnesse Mat. 5. These things premised let us consider what admirable treasures are bound up in this Truth that God the Father hath given and betrusted some with Christ that he should be their Mediatour and some things are considerable from the Father and some things from Christ From the Father First That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father This primary and first Root was so farre from being merited by Christ that Christ himself is a fruit thereof God so loved the world that he gave his only Sonne that he that beleeveth in him should have eternal life Joh. 3.16 Howsoever therefore Christ be the meritorious cause of all the fruits of Election conversion justification and salvation yet of Election it self or that will of God to bestow eternall life on some and for this purpose to send his Son this is only from the Father The impulsive cause was the only good pleasure and counsell of God yet this love you must know was not a Law of reconciliation or amor amicitiae for so God is reconciled with us only in Christ but benevolentiae or beneficentiae a will to doe good and for that end to ordain efficacious means thereunto so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of it will be found the meer good-will and pleasure of God and certainly this should greatly enlarge us in thankfulnesse that when we could not have any thoughts concerning our selves when we could not so much as desire yea when we lay in the womb of nothing that God had a gracious purpose to us yea before the world was made Gods thoughts were upon thee The Apostle doth often mention this Secondly This doth imply that God the Father hath chosen some from others and given them as a charge or trust to Christ so that he doth expect their Salvation and happinesse by Christs means They are called Gods Jewels They are called his hidden ones all the other part of mankinde is but as refuse drosse these are his Pearls These are his Stars his peculiar people Though all the earth be his and all the men in the world under his dominion yet these have a peculiar interest No marvel then if God make such comfortable promises to them if all Angels must be their guardians If all things shall work to their good for God hath set his seal on them Oh the transcendent happinesse of those that are thus dignified Thirdly Hence it is that there is no cause of doubt to be made by the people of God whether God the Father will accept of Christs Mediation for them for it is as amongst men as if he should offer to lay down a sufficient prize to redeem such a captive considering that all this agreement came originally from the Father So that Christ saith The Father gave him these to he a Mediatour to them yea that the Father loveth him because he laid down his life for his Sheep This followeth unquestionably that whom Christ presents to his Father the Father will not refuse Oh then stand and admire at the felicity which the Scripture hath assured thee of Those whom Christ brings to the Father it was his will and antecedent purpose that Christ should mediate and is there any doubt then whether God the Father will embrace thee or no Fourthly Those whom the Father giveth to Christ that they may know this mercy by the effects of it shall assuredly one time or other finde this glorious work upon them that they shall come to Christ Though their temptations be never so great their oppositions never so many Though of all men in the world you would think such were the farthest off from Christ yet Joh. 6. They shall come to him God will so wonderfully change their hearts mollifie and soften them he will so overcome and conquer all contrary resolutions that of unwilling they shall be made willing Oh that is a commanding expression He shall come unto me and lest we doubt of it again it is said None can come unto me unlosse my Father draw him So the Father will draw him to Christ that is he will certainly and surely so overpower his heart that he will not he cannot withstand any longer the motions of grace upon his soul Lastly In that God the Father giveth some to Christ and not other we see all works all merits any supposed good or worth in us fals to the ground No wonder then if the Scripture doth so diligently exclude all the works that we have done giving all to grace for you see the great businesse of our salvation was accomplished between the Father and our Mediatour before we had any being or knowledge of it O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church for though the Scripture pleads the necessity of works yet wholly excludeth the causality of them In respect of Christ the Mediator There is observable 1. The transcendent love of Christ who did willingly undergoe this charge For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation This was a bitter cup for him to drink which made him pray If possibly it might passe away Mat. 26.42 howsoever he submited to his Fathers will What is man or the salvation of man to Christ that he should so prize it Could their salvation have been as easily obtained as Christ made all things by a word it had been something but it cost him many agonies He became a curse for us he seemed to be forsaken both of God and man so then stand and admire the terms upon which these are given to Christ God the Father saith thus to him I will that thou procure the salvation of these men but it can be no otherwise then by thy own bloud whatsoever curses justice would have inflicted on them thou must undergo Oh the tongue of men and Angels is not able to expresse this Were we not such cold clods of earth this love of Christ would set our hearts all on fire who would not part with his lusts with his sins for Christ who hath thus loved us to the death of the Crosse Shall
the flesh which will cause great pain in the pulling out If therefore thou wouldst with much peace and joy make up thy account sit loose from all earthly things these are good but God is better to have God would be a gain to thee these are thorns and thorns in thy side they do not only choak our duty but our comforts 2. This will diminish thy comfort much though thou hast for the main been holy when too much formality and slothfulnesse hath been upon thee The want of zeal and fervency will greatly abate of thy joy Therefore the Apostle 1 Pet. 1. saith Give all diligence to make your calling sure as if he had said as long as you live slothfully and negligently you can never come to any assurance the more lazy and cold thou art the greater will thy fears and doubtings be Oh then let this be a goad in thy side to do what thou doest with all thy might love God serve God pray to God with all thy might I tell thee it will be a great grief and breaking of heart to think of all thy family duties and publique duties done in a meer customary way if thou doest them not as a dying man as a man going immediatly to give his account to God thou comest not up to thy duty Rev. 2. see how severe God is there to the Church I have something against thee because thy works are not perfect filled works They were good works but they were not filled with inward life and the substance of grace therefore he exhorts them to strengthen the things that were ready to die Oh then do thou pray that a constant fire may burn upon the altar of thy heart take heed of grievings and tormenting fears because thou wert so barren so superficiall and unhearty in the work of God though this will not break thy anchor yet it will tosse thy ship up and down very violently though it will not raze thy foundation yet it will cause great heartquakes and trembling within thee 3. This will much weaken though not quite destroy thy comfort when thou hast not been carefull and active to improve all the opportunities and prizes God put into thy hand To think this I might have done there was this excellent occasion and I neglected it These thoughts will be so many drops of gall in thy hony Therefore the Apostle presseth that duty to redeem the time Ephes 4.16 to take all the occasions and opportunities before thee We are commanded to learn of the unreasonable creatures that know their times and seasons Christs tears over Jerusalem Luk. 19.41 were because she did not know her day God doth give many gracious occasions which it may be will never be injoyed more Now as those that did not go out early to gather Manna could not have any afterwards though they would have laboured many hours and as those that did not step into the Pool while the Angel descended could not upon any terms have the benefit afterwards so it is here if thou take not the opportunity the season God offers it may never come again It 's true there is no man dying but may be greatly afflicted for mis-spent opportunities therefore you heard no man could put any confidence in the best improved life that can be only he is happy that hath lesse worms gnawing upon his conscience then others Oh then take this home with thee thou godly soul when Christ knocketh at the door there is an opportunity of doing or receiving good take heed with the Church thou do not make excuses and so make Christ depart thou maiest afterward search for him in the anguish of thy heart and not finde him 4. This will allay our comfortable account when though we have done the work of God yet we did it upon constraint and slavish fears not from filiall and voluntary principles As the heart hath been free and willing so commonly will thy joyes be When the people offered so willingly about the Temple how joyfull and glad is David blessing God Who are we that we should be able to offer thus willingly 1 Chron. 29.14 and Lord keep this alwaies in their hearts so that a ready willing minde God doth accept of and fils with consolation He hath not sowed sparingly and therefore shall not reap sparingly Wo is me saith Paul if I preach not the Gospell 1 Cor. 9.16 If I preach the Gospel willingly I have a reward but if not the dispensation of the Gospel is committed to me As if be had said If I preach the Gospel and do my duty from a ready willing minde I shall have an overflowing reward but if not there is a necessity laid upon me it is my duty I cannot put it off God will require his trust Oh then do not lose the comfort of all thy duties to do from constraint from fear because of a slavish conscience this will not produce that consolation which a voluntary free spirit will therefore as the Apostle spake concerning Ministers Heb. 3.17 people should obey them that they might give their account with joy and not with grief the same is to be applied by every one oh let me with delight and willingnesse do Gods work that I may lift up my head when death appeareth He that is haled to his duty will be haled to his account in neither will he have any joy I did such things indeed but it was meer fear of hell and torment I had no delight in God or approaches to him 5. Though we do the work God requireth yet so much insincerity and hypocrisie as there is so much will our comfort abate This I have done indeed this zeal this activity I had but it was not purely for God there were self-respects self-considerations and these will be so many thorns by thy roses if it had not been for such ingredients thy heart had been more serene and calm This was Pauls evidence not simply that he preached the Gospel but that he did it as of God and to God 2 Cor. 2. The Pharisees in all the duties they did could have no true comfort because their ends were nought Jehu and Judas these will give no comfortable account so that purity of intention and rectitude of aims will only comfort thee at thy death shouldst thou abound in the most Angelicall duties that are be admired of all yet if in all these things thou hast not been purely fixed thy hopes will fail insincerity is accompanied with sad doubts and uncertainties 6. Ignorance or a mistake in some things may make us give our account with great fear As 1. If we look for perfection in our lives being resolved like Rachel to mourn and take no comfort unless our life appear a garden to us without any weeds at all but that is reserved only for heaven If none might dye comfortably but he that hath lived perfectly then every man must go out of the world with despair
him What is thus said of the whole Gospel may also be applied to this Prayer For First Here is the Systeme as it were of most exact and pure Divinity especially the Socinian and Arminian Errours are most powerfully and evidently profligated by it Possevine chargeth it under his head of Atheisme upon the Heretiques that Luther should say There was no other Gospel but that of John as if the Books of the other Evangelists did not deserve that Name but till I can finde that expression in Luther I shall not be sollicitous for an answer This is certain that this very Chapter I am treating of is enough to put to flight and conquer the Armies of the chiefest Heretiques there being scarce any Doctrine of weight in Religion which may not from hence be strongly confirmed Chrysostom maketh this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sermon not a Prayer but it may have this instructing matter in it though poured out prayer-wise Secondly As this Chapter is thus the Compendium and Marrow of Divinity so it is also the Foundation of the Ministry yea and of the Church also For as at the Creation by that word of blessing Increase and multiply all things have their being and are continued therein so from the vertue and efficacie of this Prayer the Ministry the Ordinances the Church it self have their existence and preservation Thirdly Whereas the life and comfort of believers lieth in their Union with Christ and Communion one with another This precious truth is largely mentioned by our Saviour which giveth occasion to treat of a Believers Union with Christ as also of the Unity which ought to be amongst Believers from which Foundation we treat concerning the means to preserve Unity as also the causes of Divisions amongst them and likewise how farre a Forbearance and Toleration in a Church-way for that Question of a Politicall and Civil one is not so pertinent to our Saviours words is to be yeelded unto in respect of erring Brethren Lastly This Prayer of Christ may be compared to a Land flowing with milk and honey in respect of that treasure of Consolation which is contained therein For as Chrysostome Praefat. ad Johan saith Though he be the Sonne of Thunder yet his voice is sweeter than any Melody therefore at the 13th verse he relateth that our Saviour said These things have I spoken in the world that my joy might be fulfilled in them It is observed that when Christ did in a more extraordinary and ardent manner pray unto God he went into some secret place and was alone And Casaubon leaveth it to be considered by the Learned Exerc. 16. cap. 62. Whether our Lord did not also pray this Prayer privately But this expression I speak these things in the world doe plainly demonstrate that it was at least spoken in the presence of the Disciples and that for their Edification and Consolation Seeing therefore this is such a Fountain for healing and refreshing Come with a spiritual thirst to be replenished thereby Seeing here is the Honey and the Honey-comb doe not with Jonathan taste a little onely but eat freely and abundantly thereof thou wilt by a serious and constant Meditation finde this heavenly matter in Christs Prayer make thee heavenly also and assimulate thee into his own likenesse How vain and empty will all the Glory of the world appear to thee when thou shalt be lifted up upon this Mount of Transfiguration They that live under the Torrid Zone never feel any cold and thou who shalt finde this Prayer of Christ active and vigorous in thy breast wilt never have cause to complain of that Dulnesse Formality and Coldnesse which many others groan under The Lord grant that thou mayest finde this savoury Power and experiment all Efficacie upon thy heart in the reading thereof Thy Souls Well-wisher ANTHONY BURGESSE Sutton-Coldfield June 22th 1656. ERRATA PAg. 5. lin 45. made rusty p. 6 l. 24. r. purd pag. 14. lin 18. dele either p. 28. lin 4. r. spiritual pag. 31. lin 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 31. l. 51. r. frcer p. 36. l. 11. r. hunc p. 53. l. 2. r. assured l. 21. r. assured l 45. r. Lord. p. 57..31 r. quo p. 65. l. 4. r. this p. 66. l. 40. r. omnis p 76. l. 33. r. have l. 50. r. eundum p. 77. l 35. r. ignoti p. 79. l. 14. r. vides l. 19. r. Christiana p. 84. l. 16. r. Effectus concomitantes p. 89. l. 8. r. animat p. 93. l. 19. r imaguncâ—la l. 25. r. adoranda p. 97. l. 16. r Nation p. 106. l. 8. dele mention p. 106. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109 l. 26. r. vincemur l. 3â— r. rocks p. 112. l. 31. deâ—e not p. 115. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 123. l. 26. r. is l. 29. r. finished p. 126. l. 5 â— r galling p. 127 l. 46. r. began p. 129. l. 55. r. fibi ipsi p. 131. l. 31. r. 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time for thy faith thy repentance they were transient acts such as do passe way but this Eternity abideth for ever So in that it is eternal the freenesse of it is necessarily implied What hath a cup of cold water given in the Name of Christ of condignity with an eternal reward Oh then that by faith we could fix our hearts upon this eternal life that we could say what do we here What is this life that we now live to that eternal life Why have I not this more in my thoughts and desires Why do I not rise and go to bed with hungrings and thirstings after this especially let wicked men who for to fulfill every base and unworthy lust lose this eternal life to go home weeping and howâ—ing and making bitter Lamentations For they for a lust that passeth in a moment undo themselves to all Eternity Thus you have heard the properties of it In the next place consider it comparatively with this present life and you will see what a Mole-bill is to the vast heavens that is this life to eternal life For 1. This life is but short fading and fleeth away as a shadow It 's not a life but a shadow of a life We live but in a dream We act a life upon a Stage There is but a life represented not really lived Hence the Scripture useth so many similitudes to expresse this nothing Sometimes this life is called a flower Psa 90. which though sweet for a while presently dieth Sometimes a Floud that makes a sudden noise and is immediately swallowed up in the earth Sometimes to a bubble to a vapour to a shadow to a threed Now why are all these expressions but to tell us This life is no life it deserveth not the name of a life and yet as poor and short as it is what an imbred desire have we to it Skin for skin and all that we have we would exchange for it how welcome then and desired should eternal life be which compared with this life is like the Ocean to a drop Now lay up both these lives together this fading moment and that enduring Eternity and admire the madnesse of wicked men who say Give me this life Let me here live in my pleasures and lusts though I be deprived of eternal life This foolish choice is made by every wicked man 2. This life as it is short so it is full of troubles and miseries Few and evil have my daies been said Jacob Gen. 49.9 though a godly man who had sometimes the presence of God immediatly refreshing him in this Pilgrimage It hath been the saying of some That if they were to live the life they have lived over again They would not accept of such an offer because the water of it hath been more then the wine the gall then the honey Hence Job saith Man that is born of a woman is for adversity as the sparks fly upwards Job 5.7 Nothing is so connatural and proper for man as to be miserable Compare then Eternity with this where all evil is done away Nothing but glory and fulnesse of abundance Eternal and happy may the Saints glorified say their daies are Yet here again is a great discovery of every wicked mans madnesse To have a few evil daies wherein thou hast more vexation then comfort thou wilt lose this eternal blessed life and if thou saist I hope not so I do not intend to do so that will not avail thee for this eternal life is vouchsafed to none but those that repent of and wholly forsake their sinnes Never then blinde thy eyes and delude thy self with vain hopes Thou for thy sinnes sake dost voluntarily refuse this eternal life 3. This life is full of fears We are obnoxious unto death from principles of corruption within as also from violence without So that if we could suppose an universal good in this life That we had mercies and no sorrow mingled with them yet the fear of losing them or our death no longer to enjoy them may justly be the death in the pot or the root of bitternesse in all our joys There is no ground we can shadow our selves under but a worm will arise either from it or from our selves or God will create one to destroy it so that when all things are to our hearts desire yet we are not able to say I fear not the losse of it neither death or the violence of man can deprive me of it but still we are subject every moment to an alteration set we then this eternal life by it and there we shall see how glorious that is comparatively for as there is an universal good so there is a quiet full and secure possession of it There is no danger from within or from without Adam though created happy yet was mutable The devil seduced him out of all his felicity but now there is a confirmation of the Saints in heaven if once in possession of glory there cannot be any to eject them unlesse there could be a stronger then God It 's not so much happinesse as security in happinesse that makes a man blessed Fear to lose it takes off from the enjoying of it but it 's not so with this eternal life There is all quietnesse all security and ease and certainly if the Apostle Rom 8. even in this life can make such a glorious charge Who shall separate us from the love of God through Christ Neither death nor things present nor things to come How much more shall they in heaven triumph after this manner If those that are tossed up and down in the Sea have such security what may they have who are in the haven Upon this account it is that our Saviour bids them treasure up that wealth Mat. 6.20 where theeves cannot break through and steal By that he means no secret craft or open violence can get away that treasure Here again we see the madnesse of wicked and earthly men They venture their souls and God and heaven and all to get this uncertain wealth these uncertain pleasures which when they have they may fear every moment that voice from heaven Thou Fool this night thy soul shall be taken from thee Thus they do when a secure certain and permanent treasure is to be tendered to them It 's a rule which all commend for the wisedom of it Tene certum dimitte incertum and this they will keep too in earthly affairs but then for heaven and eternal happinesse there they are devoid of all understanding 4. This life is measured by time as are all the things therein There is a succession of comforts we cannot have all comforts together All these things in the world are in a swift motion and nothing stands still The comforts we had the last year or the last day or the last hour they are gone we cannot have them any more Thus every thing in this world being measured by time is in a continual flux There
of it is so great that be cannot let it go as Psa 51. a Praier made by David when overwhelmed in his Spirit by the guilt of sinne How often doth he repeat though in different words a Petition for pardon That God would have mercy on him That he would wash him purge him and blot out his sinnes This he nameth twice for till he had obtained this pardon there was no living for him He could take no pleasure in houses friends yea in his kingdom and all outward prosperity so that the necessity of it makes him again and again repeat his praier for it and thus our Saviour when he was upon those agonies and extremities he praieth Father if it be possible let this cup passe away and the Text saith he went thrice and said the same words Mat. 26.44 Here the necessity of that Praier he praied for made him say the same words for as the same earth or the same Sun we are not weary of because of the necessity of it Thus neither is it to be accounted a vain tautology when again and again we pray for that without which we cannot be 2. When the matter is excellent then it may be repeated again because by often striking the same stroak at last the Instrument enters sometimes a sudden transient passage doth not touch the heart and so the excellency of it is not discerned but when once or twice it is spoken then it may affect It 's a Rule Pulchrasunt his dicenda we cannot see the worth of a Jewell at the first sight and hence it is that there are some sentences of choice and excellent vertue that our Saviour himself would use more then once Such as that Many are called but few are chosen and some Parables also are twice spoken to by our Saviour yea that Psalm which describeth the grievous pollution of every man by nature The Apostle Rom. 3. doth repeat at large it being such an excellent choice Truth that every one is to be affected with and till that foundation be laid there cannot be any esteem or prizing of Christ 3. When the affections are very fervent and zealous then it cannot but they will expresse the same thing again It 's not want of matter but height of affection and zeal that makes the tongue utter the same thing twice as Gal. 4.6 it 's said The Spirit of God is sent into our hearts whereby we cry Abba Father Here is an Ingemination we cry Father Father and why so the Spirit of God doth so kindle and inflame the heart that it 's so sweetly and passionately affected that as he said pro dulcedine vix labris expedire possit he is unwilling to let this hony out of his mouth As Peter when he was in the Transfiguration said It 's good to be here So the heart of a godly man thus filialized by the holy Ghost cannot but utter the same dear relation over and over It 's usuall with the Hebrews when they would expresse their earnest affection and desire to a thing to double it and when Esau was in that great extremity and desired Jacobs pottage he crieth out Give me of thy red pottage as it 's in the Original The heart that is strongly affected and zealously drawn out is not contented with once naming of that which he so much desireth so that commonly cold and customary praiers have no ingeminations 4. Repetition of the same matter may be when he would by faith perswade our heart of the certainty of the thing we pray for Thus that crying Abba Father did not only argue zeal but assurance and certainty They were so fully perswaded that they were bold to speak it again and again and so also it 's a Rule among the Hebrews to expresse the certainty of a thing by the ingemination of it Thus dying thou shalt die So when it 's said Amen and Amen that repetition is to shew their affection that they would have it so or that it is so and thus indeed those Petitions which God sets home with certainty upon the heart they are again and again mentioned The Lord will do them yea he hath done them Lastly There may be a repetition of some Petitions especially in publique Praier when the matter doth greatly concern us and so it 's such as we ought to be deeply affected with for as it is with Preaching that matter which doth greatly concern the hearer it 's lawful to mention it over and over again as the Apostle Peter did think fit to write the very same things which he had formerly delivered as also the Apostle Jude in his Epistle did So it is in publique praier such sinnes as we would have the Congregation sensible of in their confessions such duties as we would have them diligently perform it 's useful in praier to mention these more then once for how dull and distracted are our thoughts how hard and sencelesse are they So that like Moses his rock till we be stricken over and over again water cannot come forth like the Shunamites dead childe Till we be often rubbed over there cannot come any spiritual heat into us Do not then alwaies look for new matter but rather desire thy heart may be affected with that which is old sometimes It 's a great sinne in all that they endeavour not to have their hearts affected in publique praier in our Congregations we should all be like so many Jacobs wrastling with God We should be like so many Hezekiahs or Jonahs crying out of the Whales belly but oh how few when God takes notice doth he finde that have spiritual mourning hearts some sleeping some roving some weary and wishing it over But you will say though this indeed prove that sometimes a doubling of the same Petition may be usefull yet may there not be idle bablings and sinfull repetitions in the same Praier May there not be such Tautologies as may be offensive and distastful to a godly heart Yes certainly And this is expresly forbidden Mat. 6.7 a notable place Vse not vain repetitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some derive it from that foolish man the Poet speaks of a Shepherd called Battus sub illis montibus inquit erant erant sub montibus illis Others more probably from the Hebrew word baetta that signifies to pour out froth a blatero and so Hesychius expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty words of any sence or matter when there are many words and no true grave matter Therefore our Saviour cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much speaking not that he condemneth long praiers but to make many words without sence or the affection of the heart Hesychius expounds it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonable and unbeseeming So that then are Repetitions forbidden by our Saviour 1. When they arise either from want of judgement to prepare good matter or a dry sencelesse heart For Praier is a stream and if there be not fulnesse in
these two Fountains that must needs be dried up If repetitions then come for want of judgement they have not a good understanding to digest and order their matter this is not a seemly Sacrifice to offer to God It 's a strange position of some devout Papists that this is the best Praier When a man is so ravished that he knoweth not what he saith So when Repetition comes for want of an affectionate heart this is blameworthy affections make eloquent and copious and heavenly affections do wonderfully enlarge the heart in Praier This is the fire that makes the heart boil over Praier without the heart in it is like the body without the soul 2. When repetitions are out of affectation and ostentation thereby to lengthen and protract their praiers this is also vanity For although there is a necessity as occasion may serve of long praiers especially when we intend solemnly to humble our selves and we have examples of such in Scripture yet out of ostentation to affect length and thereby to come over with the same things in a tedious and empty manner This is not to perform the duty aright 3. When Repetitions are so often iterated thereby thinking for the work-sake to please God To think God esteemeth of the length and so much said rather then the affections and heart therein and this seemed to be the Heathens sinne our Saviour said they thought by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their many words in that so much was said to have a good answer And thus it is in Popery The saying of so many Paternosters The mumbling over so many Ave-Maries this is enough to expiate sinne They regard the number and when the number is done all is well and thus most people amongst us put their confidence in a praier said and never at all consider with what heavenly affections and a spirituall heart they approach unto God Thus you have heard when a repetition in praier is lawful and when unlawful Vse of Instruction That to pray is such a solemn worship of God that it requireth the whole man the intellectual part all our judgement invention and memory is to be imploied therein as also the whole heart the will and affections yea and body also and besides this there is also required the Spirit of God to enlighten the minde and to sanctifie the heart for meer judgement and invention without Gods Spirit enlivening of them is like a Sacrifice without fire Oh then if all these things go together may we not cry out Who is sufficient to pray It 's a great work to be a Minister and it 's a great work to be a private Christian for every one is bound to be much in Praier and yet how many requisites go to this Oh therefore that we could awaken three sorts of men by this 1. The ignorant man that hath his praiers but without any understanding any affection and therefore praieth while he is doing other work or sluggishly in his bed yea he knoweth not whether it be a praier or not only he is told so and therefore they think the Creed and the Commandements a Praier Miserable blinde people what will become of them 2. Superstitious persons who lay their whole ground of acceptation upon such and such praiers or upon such a number but as for the spirituall discharge of the duty that they do not understand 3. All formall and customary people who dare not but pray publikely and sometimes privately yea and in Families also but no stone is colder then their hearts Oh what dead empty things are their duties with what anger doth God look upon them when all is done They rise up and say Now is all well Oh but God is provoked by such formall lukewarm duties You have a better heart and more lively affections and why then put you God off with the worst Doth not the Prophet say He is cursed that hath a Male in his Flock and yet offers the maimed Thou hast more masculine affections to other things though they be not seen in Praier SERMON XXV Of the Promises and of Prayer JOH 17.5 And now O Father Glorifie thou me with the glory I had before the world was WE are treating on the Petition it self and whereas we see our Saviour praying for that which was appointed and promised before the Petition for it we may observe That even those things God hath promised and decreed to give to his people must yet be accomplished to them praying for it Gods purposes and promises require our Supplications This is the order God hath appointed Ask and ye shall have seek and ye shall finde knock and it shall be opened to you Mat. 7. Thus when God had promised he would do such and such things for his Church by his Prophet he addeth Neverthelesse he would be sought unto by the House of Israel for those things Ezek. 33.33 There is much considerable matter in this Doctrine and therefore it needs the more diligent explication As 1. There have been two contrary errours about Praier Some have looked upon it as necessary and strictly commanded that they thought we might do nothing but pray That we were to cast off all other employments and betake our selves to that duty only They were called the Euchetae they were deluded from the mistaking of these places Pray alwaies and Pray without ceasing Others have runne into a contrary extremity making praier altogether uselesse and unnecessary and that because all things came about in an inevitable and fatal manner as they say and therefore praier doth no good at all but the severall commands of this duty do shew the impiety of that opinion The Socinians though they grant men did pray in the Old Testament yet they say there was no command for it till the Gospel-dispensation They say Christ required it as a new duty it not being a duty before but this also is false For doth not the Old Testament say Call upon me in the day of trouble I will hear thee and thou shalt glorifie me Psa 50.15 So that to pray is not an indifferent or arbitrary thing Neither may it be judged uselesse but of great power and prevalency 2. It cannot be denied but that if a man should pray with these thoughts that he should change Gods minde and make him alter his will such a man hath false and sinful thoughts of God and yet how many are plunged into such falshoods They conceive they have to do with God as with a man who is mutable and therefore by entreaties and importunities we make him change his resolutions and do those things he never purposed to do as we see in the importunate Widow with the unjust Judge If therefore thou in thy Praiers to God should go with these thoughts as if by thy praiers thou couldst provoke God to will that at the present which he did not will before from all Eternity or that when he had purposed one thing by thy praiers he should
Hence it is that the Apostle Rom. 1. makes these creatures the Looking glasse to represent the wisedom and power of God and certainly the world had it made it self would have given a more glorious being to all the parts thereof so that it 's plain it was limited in its nature and parts as the authour thereof pleased and in the next place God was not necessitated to make it As the fire cannot but burn as the Bee necessarily makes it's curious honeycomb so that although some have said that as soon as the Sunne is so necessarily and immediatly the Sun beams will be also so as soon as God is there must necessarily be a world yet we must not conceive a lesse perfection in God then is in man who is a free Agent and works his effects of art when he pleaseth The Artificer is not necessitated to make a house or a garment then certainly much more must be allowed to God himself who doth in heaven and in earth what he pleaseth and this should satisfie those curious Questions why God made the world no sooner what he did in that long imaginary time before the world was the freedom of God and his absolute Soveraignty with his infinite wisedom may easily stop such mouths 3. To be from Eternity is the property of God God only is eternal and therefore no finite limited thing can thus be without a beginning The world is finite in its number it 's but one world whereas God might create more worlds as well as one It 's finite in nature It 's finite in its parts It 's finite in its use and it 's finite in duration Hence all the Nations of the world comparatively to God are laid to be but as a drop and as a little light dust Isa 40 15. Seeing therefore the world is not infinite but is every way limited it cannot be eternal and this is the reason why we Christians should lift our hearts above the world which had a beginning unto God who is God from everlasting to everlasting 4. The world was not without beginning but made in time because it 's corruptible It 's subject to a dissolution Now what is without a beginning is without an end If it had a beginnâ—ng it 's subject to an end though God indeed may perpetuate it as we see he doth Angels and Men Now that the world is subject to destruction some have proved it from this because there is a decay in nature They say the very Sun and heavens have not that power and influence they had formerly but I finde learned men utterly disavowing such a Position and they maintain that nature is still the same and is as constant and powerful in operation as ever Therefore from the Scripture we see clearly the corruptibility of it Rom. 8. The whole Creation is said to be subject unto vanity and corruption so that it groaneth for a freedome and 2 Pet. 3. We have there a large description of the Funerals of the whole world The heavens shall passe away with a noise and the Elements with a burning heat c. Indeed the learned do dispute whether the world in all the choice parts of it shall suffer an utter abolition or only a perfective alteration But whatsoever it be a wonderful change shall be made of it and therefore the Apostle from this amazing dissolution inferreth Seeing these things shall be what manner of persons ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to admiration So that the consideration of the worlds beginning and so by consequence its end is not a cold bitten Subject You may not sit and run or sleep or wander in your hearts but excellent practical Uses may be made thereof and so we proceed to them As Vse 1 1. Did God make the world and that not from Eternity but in time about almost six thousand years agoe and no longer Then here we see he made it not because he needed it because he wanted it for if it had been necessary to God it would have been from Eternity but now seeing there is such a vast distance between Eternity and the beginning of the world It 's plain that he made it not for his use but mans use It was his goodnesse communicating himself to the creature not any want of it God then had been happy sufficient and blessed though he never had created any world for by what reason he staid so long and did not make the world he might have staied alwaies So that this serveth to magnifie the glorious nature of God that all the world with all the creatures therein make not at all to his happinesse They adde not to him All the obedience of Angels and men doth not profit God This should teach us great humility even under our best and rarest duties Think with thy self if God had never created me if he had never given me any being he would have been glorious howsoever What then is my drop to this Ocean Vse 2 2. Did God give the world a beginning whatsoever excellency usefulnesse and lovelinesse there is therein Did it come wholly from God then how might this raise us up to be with God and set our hearts upon him that hath all this perfection eminently in him Oh how unreasonable is it that we should delight in the world and not in God the Authour of the world if there be so much excellency in the creatures what in the Creator Therefore when the Psalmist speaks of all the Creatures in the world he cals upon them to blesse God How foolish and vain did the wise men of the world become in their imaginations when they robbed God of his divine glory and gave it to the Sunne and Stars and such Idolatry do we commit in our affections when we place them principally upon the creature and not on God himself Oh check thy self and say Who gave this delight this comfort this usefulnesse to the creature did not God What delight then must be in the fountain or Ocean if there be so much in a stream Vse 3 3. Did God create and make the world then it 's blasphemy and impudency to quarrell and repine at the things which are in the world This hath been a great Objection with many If God made the world why are there any evil or troublesome things in it How cometh it to be such a miserable wicked world This made the Manichees hold there were two eternal principles The one good from which cometh all good things The other bad from which comes all the sinnes and miseries that are in the world but you must know that the word world is used divers waies in Scripture by which this Objection may be answered Sometimes for the Fabrick of the Universe with all the parts thereof Sometimes for the wickednesse that is in the world and for wicked men because they are the greater part of the world Now if we speak of the world
chearfully as we do a dear Friend Oh it 's not enough in a dull cold manner to think and hear of the promise but thou art to run and embrace it as one overjoyed as Simeon did Christ in his arms and then to think thou even hast enough This is fiducial recumbency on Christ a holy boldnesse in God as a Father and herein the people of God are many times to be blamed you receive the true doctrine of God to beleeve it his Commandments to obey them his threatnings you tremble under but the promises by strong acts of faith you do not embrace you do not take him for your Mediatour on whom you trust in the midst of all your infirmities and weaknesses yea you rather doubt whether you may or no lay hold on the promise you say of it as Peter to Christ Depart from me for I am a sinner you think Christ would be angry with you as that woman thought If you touch the promise Oh remember that the godly will keep the word of promise receive that as well as the command They know it 's a sin of an high nature to refuse God comforting as well as commanding yea in some respects it 's worse for when you sin against the command of God you sin against his Soverraignty but when against his promises you sin against his love and goodnesse That wherein he intends to get himself the greatest glory by oh then when Satan tempts and thy heart is cloudy Thou puts off the promise think how can I do this and sin against God If it were a command I could not refuse it and doth not the same God urge faith to the promise 2. To keep his word doth suppose that we keep it because it 's his Word Because that God commands it For no actions are holy till the motive be holy that draweth them out and this we told you is the reason why our Saviour saith They have kept thy Word and not mine They look upon him as the Mediatour sent by God Thus the Thessalonians are commended because they received the Word preached Not as the word of man but as of God This was the reason why God would not take the wise men of the world but contemptible Instruments by whom he wrought wonderful miracles that so our faith might not be built on the abilities or the wisedom of men and hence it is that the Disciples Matthew and others who left all and followed Christ did gloriously manifest their obedience to God as God It may fall out that the same things which God commands we may do as we see in Jehu Judas and others but then not upon the grounds that God commands them The Pharisee was commanded to fast and pray but not for vain-glory and humane applause Oh then if thou keep Gods Word look it be because it 's Gods Word Let not any sinful or corrupt ingredients of thy own mingle themselvs who wold not have thought that Judas for a long while kept Gods Word when he left all wrought Miracles and preached in the Name of Christ but he had an eye to the bag alwaies and that proved his undoing This will be a good touchstone to try thee 3. He keeps Gods Word that receiveth it with his whole heart and soul That thinketh it not enough to hear it to remember it to write it or repeat it but to have it implanted in his heart and thereby to turn all his heart and affections into it That he may be a living Bible or the Word of God in lively practise as the Apostle saith the Corinthians were his Epistle to be read and seen of all men 2 Cor. 3.2 so should you be the Bible to be read and seen of all men This is powerfully to be pressed on you That you be even the Bible of God to be read and seen of men This is the good and honest heart that retaineth the Word for if the Word be superficially received only it will nor transform the whole man into its likenesse The fire must have time and then it will make even the hardest coldest Iron like it This is represented by the Parable of the Leven Mat. 13.33 hid in three pecks of meal There must be time ere the Leven can diffuse it's power David expressed this well when he aid He had hid the Word of God in his heart Psa 119.11 Oh then if thou wouldst have this propriety in God see how close and inward this Word is received into thee If it be the bread of life it 's not enough to have it in the mouth no nor stomack but it must be digested and so made the very flesh and bloud of a man 4. They keep the Word of God who make it a rule for their lives that order their conversation accordingly for to hide it in the heart unlesse it be with David that you may not transgresse in your lives is not yet to attain to the due end If ye know these things happy are ye if ye do them Many have Scripture in their hearts and memory but not in their lives David made this use of it when he said It was a Lamp and light to his feet and then he exhorts the young man so to attend it Psa 119 9. and thereby to clense his waies The Apostle James cals it a glasse Jam. 1.23 and then you make use of it aright when you thereby wash out all those spots that are in thy life and curest all thy wrinkles and deformities look then to this Doth the Word of God in thy minde and heart break out into thy life Doth it take away the Leprosie there certainly there is no other effectuall means but this It 's the Word if any thing will forewarn thee of sin neither mercies or afflictions nor thy own resolves and purposes but the Word of God set home on the heart that can make an holy change and alteration 5. Then we keep the word of God when we have an high and choice esteem of it when we can take more delight in that because of the spirituall effects of it then in any worldly pleasures or contents as David doth so often profess and Job likewise more then the honey or honeycomb more then their appointed food Now the choice esteem of it must be 1. For the spiritual effects of it as David did because it did enlighten his minde forewarn him of sin quicken him up to his duty There may be a sinister and corrupt end made of Gods Word when we make it an argument only of dispute when we are diligent in it only to maintain opinions in which sence Luther said it was the Heretiques book or when men reade it only for the History of it or thereby to make notions and to draw out some pleasing things to fancy Alas the Word of God was not given for this no more then Manna was given to satisfie curiosity but to feed and nourish Oh then take
God draweth him out to hate it and in duties good because it 's good doth move him Now the least sinne is sinne and we kill young Serpents as well as old ones and the least good is acceptable to God and he will reward it Reasons 4 Lastly In respect of the privative part of the punishment of sinne all are equall which is the losse of God and Heaven The least sinne depriveth of the happy Vision of God as well as the greatest so that in this sence we may say there is no little sinne no more then there is a little God and so likewise for the good of any duty The least shall have heaven as well as the greatest though not such degrees Even a cup of cold water doth not lose its reward Mat. 10.42 Vse To discover that Hypocrisie and falshood in many men some sins they avoid others again they embrace Is not all sinne poison Is there any good sinne Were thy heart sound those beloved and customary sins of thine could have no more welcome in thy heart then toads in thy bosome SERMON XXXVII Sheweth That Gods People are ready and willing in Obedience Whence it is that they are so Tending to rouse men up from dulnesse and Formality in Gods service JOH 17.8 For I have given them the words which thou gavest me and they have received them THere remaineth two things more considerable in the description of the Disciples Obedience The next thing to be considered is their readinesse and willingnesse implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not cavill or dispute They did not draw back or maliciously oppose but they were like melted wax ready to receive any impression like white paper whereon Gods Will and Law might be immediatly written and indeed if you observe the Disciples all along from their first call to this present time there appeared much readinesse in them Christ did no sooner speak the word commanding them to follow him but immediatly they leave all and obey though it was so much to their outward disadvantage though it was to fall in the Whales mouth yet they readily resign themselves and although sometimes they shewed dulnesse to beleeve and unwillingnesse in his service yet our Saviour excuseth it saying The spirit is willing but the flesh is weak and certainly had there not been a ready free spirit in the Disciples to take Christ above all and to cleave to him only they could never have devoured these troubles with so much patience as they did Obs That it 's a sure character and property of the children of God to be a willing ready people in obedience They are not as hypocrites kept from sinne by constraint meerly from a principle of fear within but Psa 110. They are willingnesses in the day of Gods power To explain this a little First There may be the presence of dulnesse and unwillingnesse sometimes in the Children of God but this is not reigning nor is it habitually consented to but resisted and with much agony praied against There is no garden but hath some of this weed in it No gold but some of this drosse No godly man but now and then hath wearisomnesse and unwillingnesse to holy duties seizing upon him Thus we reade the Church when Christ knocked at the door though he had stood all night and his locks were wet with the dew yet the Church out of a dull sluggish humour doth refuse to open to him Cant. 5.2 3. So Rev. 2. There the Church is reproved for suffering her graces to decay and that her duties were not filled up with fervency and solidity yea we may reade of the Church complaining of this slothfulnesse and coldnesse when she said Draw us and we will run after thee Cant. 1.4 And at another time Why hast thou hardened our hearts from thy fear Isa 63.17 So that it 's too manifest the people of God have much coldnesse and negligence in them What is that which fils their hearts with so many complaints but this what makes them so full of fears and doubts about their spiritual condition Is it not want of life vigour and willingnesse Oh they finde their hearts can take delight and be willingly drawn out in earthly affairs but they are like so many lumps of earth in heavenly things when yet there is farre more excellency worth and dignity in holy things then in all the whole world to draw out the heart so then let the godly for their comfort distinguish between the presence of unwillingnesse and the power of it Between unwillingnesse in the command and power over the soul and the reluctancy and striving against it The Apostle speaketh generally of sinne Let it not reign in your mortal bodies Rom. 7. Non dixit non sit sed ne regret This stumbling-block removed let us consider why the people of God must needs be so willing and ready in their obedience And first The sence of their guilt and all the misery sinne hath brought upon them puts them into a melting yeelding frame while mens hearts are hardened and they are not apprehensive of the damnable estate they are in while they are not in the fire of Gods displeasure they are stubborn and untractable but when they are kindely humbled for sin then they will do anything Thus Paul He that was mad in his oppositions against Christ no sooner did the Lord touch his heart with the sense of his sins but he crieth out Lord what wilt thou have me to do Thus David when the Lord had humbled him and used afflictions for his sinne see how humbly and obediently he speaks If he say he hath no delight in me behold here I am let him do what he pleaseth 2 Sam. 15.26 and the Church Mic. 7. I will hear the indignation of the Lord because I have sinned against him Nothing then will so humble and mollifie the heart to make a man do and be any thing as a deep sence of sinne Thus the cold hard Iron is put into the fire and it may be beaten into any shape Secondly As the sence of sinne so the sence of Gods goodnesse and grace in being reconciled notwithstanding all our provocations doth much more enlarge the heart to thankefulnesse and obedience The love of Christ saith Paul constraineth us We cannot hold we cannot keep in as you may see David upon the apprehension of Gods goodnesse to him resolving to take the cup of salvation and to praise God in the great Congregation Psa 116.13 Gospel grace doth not in a filiall spirit harden and make wanton but doth more soften and enflame to an active obedience This made Paul run like the Sunne in the Firmament You see it 's the grace of God which lieth kindling and warming of him This is like the Spirit in Ezechiels wheels the dejected unbeleeving soul is not so readily obedient An Evangelical frame of heart assured of Gods love carrieth out to filiall fruitful
bring others into the same estate and condition also but then those who professe holinesse from carnall and corrupt ends they care not for this work of Conversion in others like Adulterers that respect not Children but their lusts Secondly We may be more sanctified in the better improving of the means of Sanctification For God he hath appointed spirituall Ordinances the good managing whereof will greatly advance the Principles of Sanctification within us Now the Ordinances are Prayer Hearing of the Word and Sacraments and whatsoever holy Institution Christ hath appointed and decreed for to make us better The way therefore to be more Sanctified is to pray better to hear better and indeed it would be well if thou didst set upon the Reformation of thy Corruptions but not only of them but of thy Duties also Not only to resolve I will be proud no more and earthly no more and passionate no more but I will not pray so formally so coldly nor so negligently as I have done any more A man that groweth better in his Health eats his meat better and doth digest it better And thus if thou wilt proceed from Holinesse to Holinesse Thou wilt pray with more Zeal and Faith hear with more attention and fear It 's impossible you should ever grow in Sanctification unlesse you do begin to amend in your duties As the Disciples were mending their nets else they could get no fish Thirdly and Lastly We are to be more sanctified in respect of Continuance and Duration It is not enough that thou wert once made holy and Righteous but thou art to continue and persevere therein to the end For how many did begin in the Spirit but yet have ended in the Flesh You have a terrible Instance Hebr. 10.29 where a man said to be Sanctified by the Bloud of Christ is yet said at last to tread under foot the Bloud of Christ making no account of it It is true this man was not truly Sanctified for then he could not have so totally apostatized for he had some imperfect and inchoate motions of Sanctification He was an Embryo and did prove abortive and thus all the Ages of the Church have given sundry and sad Instances of such Hypocrisies and Apostacies Therefore the Apostle John Revel 22.12 after the divers Visions and Revelations he had about the Church he concludeth Let him that is holy be holy still Let him continue and persist in his Holinesse So that whatsoever changes and alterations there may be in the Church yet thou art not to change or to vary in thy Holinesse and certainly such is the opposition and so great are the Contrarieties to all Sanctification in Heavens way That it 's a wonder of wonders that a man is not deprived doth not lose all or be discouraged out of it In the next place Let us illustrate this Growth in Sanctification by the opposites and contraries to it and they are First Idlenesse Negligence or Security He that is idle in his outward Calling can never expect to encrease in his Wealth Poverty comes like an armed man upon such and thus it is with him that is lazy in his spiritual Calling As Solomon observeth of the Sluggard He passed by and saw his Field full of Thorns and Briars Thus it is with every one that liveth negligently his whole life will immediatly be filled with all kinde of vice and folly Want of Exercise doth breed Diseases in the body and so neglect of spirituall Exercise doth consume the Soul Idlenesse and further Sanctification can be no more consistent then light and darknesse together Secondly Barrennesse This is the fruit of Idlenesse As the Apostle saith He that doth not work let him not eat Let him starve if he will This is also true here He that will not labour in a spirituall manner he shall not eat he shall neither have more Grace or more comfort Barrennesse in one that looketh to Heaven is a very hainous sinne Heb. 6.7 The Earth which drinketh in much rain and yet is barren is nigh to cursing Did not our Saviour say to the Fig-Tree that had no fruit on it Never fruit grow on thee more Matth. 21.12 So that God punisheth barrennesse with barrennesse It 's thy sinne to bear no fruit and it shall be thy Curse How severely was that unprofitable Servant dealt with who though he did not imbezill his Masters Talent yet because he hid it in a Napkin and did not improve it Therefore he is commanded to be cast into utter darknesse Matth. 25.30 Tremble then under all manner of unfruitfulnesse and unprofitablenesse Say How doth this agree with Growth in Grace Thirdly Another great opposite to further Sanctification is Apostacy and declinings in godlinesse which are either gradual in the truly godly or totall in him that appeareth to be so only Rev. 2. Gods great Controversie with some of those Churches was because they fell from their first love and they are commanded to strengthen the things that are ready to die This is to be a very Antipodes to encrease in grace when thy Sunne doth not stand still but go backward and still more backward Oh fear these Consumptions of the Soul Thou hast not the life the vigour the zeal of Grace once thou hadst thou art not the man thou wert once Thou art like Sampson that hath lost his strength like old Barzillai that canst not take thy wonted delight in heavenly things Oh be afraid of these languors and repent from whence thou art fallen But the godly Soul may be hereupon dejected and question whether ever it were truly sanctified or not for they finde much decay They have often dead and cold hearts yea they are not as lively as they have been They are even turned into stones and are like Idols in Christianity having eyes they see not and hearts they understand hot 1. Art thou thus exercised Despise not this Chastisement of God yea make an advantage of it To feel the disease is the way to be cured Blesse God that hath done thus for thee that though thou dost not grow in grace or encrease yet thou seest this decay and bewailest it A man that sees he goes behinde in his Estate and layeth it to his heart he will be careful to prevent it betimes 2. Know these humiliations and bewailings are a kinde of further Sanctification in thee For to grow in Grace is to discern more and more our Imperfections to be acquainted with all the need and wants that we are in As he that groweth in Learning seeth how much he is ignorant of and thus he that groweth in holinesse he seeth himself more unholy then ever he thinketh he hath lesse Grace then ever because he is more tender and discerning then he was before As a man recovering out of a disease is more sensible of pain and his weaknesse then he was in the height of his sicknesse 3. There may be a growing in gifts and parts and a growing in
Graece This distinction is greatly to be marked for a Christian through bodily distempers and old Age may decay in parts not have the memory nor the activity or the hot affections he had once and yet be a more mortified and solid Christian for Grace will not cure a man of bodily Diseases or of Old Age and because the Soul doth work dependantly upon the body as the body it 's Instrument doth decay so are the Souls Operations impaired thereby But be not discouraged this is not a decay in Grace it 's only in parts and gifts or a bodily constitution which though comfortable mercies yet are not Essentials to grace On the other side there are too many that encrease in Knowledge that are enlarged in parts but decay in grace yea their corruptions and lusts grow with them 4. Distinguish between a further Sanctification in respect of the solidity of it and the affectionatenesse of it Every decay in affection is not presently an abating in grace for godlinesse lyeth chiefly in the minde and will If these be solidly established and really bent for God Though affections be not passionately and sensiby put forth yet thou maist grow a more sound and firm Christian 5. There is difference between a further Sanctification and the certainty and evidence of it Many a Christian groweth in holinesse yet he is not sensible of his growth as in nature a man groweth yet doth not perceive it What our Saviour spake of the spreading and growing of the Gospel is true also in respect of Sanctification Mar. 4.27 It 's as if a man should cast Seed in the ground and should sleep and rise night and day and the Seed spring up and grow he knoweth not how Thus the godly they shoot out in grace when yet they do not perceive it yea sometimes they are tempted to the clean contrary 6. Grant it be true that thou art lesse sanctified then before thou hast decaied sadly Let this then quicken thee up to make the more haste for the future Let this stumbling make thee get ground Sometimes a David a Peter are left to fall that they may rise and go the faster After some diseases the childe groweth more then ever The Traveller that hath overslept himself doubles his pace Thus let thy very decaies do good to thee In the third place Let us Consider the Reasons why that it 's not enough to be sanctified but we must be more and more holy every day And 1. We are not sanctified to stand still there We are yet in the way we are not yet come to our journeys end Hence our Christianity whilst in this Life is compared to running in a Race We are not come to the term and end of our Sanctification when we are first converted We are but put into the right way to happinesse we are but beginners We have much work to doe ere we shall receive a Crown of Glory You see that glorious Saint Paul who laboured more then they all yet Phil. 3.14 I presse towards the mark forgetting the things that are behinde 2. We are further to be Sanctified because there remain Reliques of corruption still to be subdued Sanctifying grace doth expell sinne but by degrees Even as the heat by degrees doth expell the cold Now the Apostle tels us Gal. 6. what is in the hearts of all the godly There are lusts rebelling against the Spirit and there is a law of sinne in our members If then Sanctifying grace do not encrease sin will encrease If we be not further sanctified we shall be further corrupted The heart of a man is immediatly susceptible of one of these either grace or sin If then there be not more grace there will be more sin you cannot stand at a stay If you swim not against the stream the stream will bear thee down 3. This is the end of all those afflictions and chastisements which God laieth upon us that we should be more sanctified John 15. Every branch is purged that it may bring forth more fruit These are like the compost laid on the ground these are the plowing and the harrowing of the ground to make it more fruitful The fire is to make the gold more pure from drosse The winnowing is to separate the Chaff from the Wheat and thus are all Gods Dispensations which come in Severity to thee They are to sanctifie thee more to make thee more Heavenly-minded 4. This is one great end of the Word and the Preaching thereof Sanctifie them by thy Word and Eph 4. We are to be edified to a full stature in Christ by the Officers in his Church So that as the Sun and the Clouds help to make the Ground fruitful as the Winde filling the Sails of the Ship makes it go more swiftly So should the Ministry and Ordinances Oh what knowledge and grace shouldest thou have attained to by this time Let thy profiting appear to all as Paul said to Timothy 5. The sweetnesse and excellency of grace if once tasted of should make thee insatiable to have more Shall the hydropical man the more he drinketh the more desire it and the earthly man the more wealth he hath be the more covetous of it What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more 6. It 's Gods promise that such who are godly shall grow more holy Isa 40.29 30 51. They shall renew they shall mount up like Eagles So Hos 14.6 7. That as it is a curse upon the wicked to grow worse and worse so it 's a blessing to the godly to grow better If God will blesse their outward store make their oyl encrease much more their graces Vse of Exhortation to stir up your selves in holinesse Endeavour after more grace then thou hast yet oh bewail thy leannesse thy barrennesse In how many things maist thou be bettered still Thou dost greatly deceive thy self if thou thinkest now I may sit down I have gone far enough Vse 2. to confute corrupt Opinion of most men that do not like this forwardnesse and strictnesse in the way to Heaven Can a man be too godly then he may be too happy as well and have too much of Heaven Doth not our Saviour pray here for his Disciples sanctified already yet to be more sanctified Do we not daily pray that Gods grace may come more into our hearts why then are we displeased to see it doth encrease SERMON XCI Of the Causes of Sanctification and in particular of Gods Word as the Instrumentall Cause JOHN 17.17 Sanctifie them by thy truth thy Word is Truth WE are now come to the Manner or rather the Instrumentall Cause of our Sanctification and that is Truth Sanctifie them by thy truth Some understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly sincerely and so those that limit this Sanctification to their Ministerial Separation for to preach the Word of God