inordinate Desire of Reputation and Respect with Men. Now when we are plucking out our right Eye and cutting off our right Hand Mat. 5. 29. When we are mortifying and subduing our Lusts when we can deny our selves in those things to which the Heart is most wedded that 's a Sign of Compliance with the Will of God The second Point Doct. 2. That it is the Lord which giveth to will and to do those Things which are pleasing in his sight Therefore we ask it of him Thy Will be done that is as I explain'd it we ask of him a Heart Skill and Strength to do his holy Will Here I shall tell you 1. What I mean by the Point 2. Give you the Proof of it I. What I mean by the Point 1. I mean thus That in the Work of Conversion God doth all Ezek. 11. 19. I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Benefit of a tender sanctified Heart is God's Gift Ezek. 36. 26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh and I will cause you to walk in my Statutes Mark a new Heart that is another Heart a Heart to understand a Heart to love a Heart to do the Will of God he gives it He doth not only remove it or prepare it make way for it but I will give you a Heart of Flesh. 2. This is that I mean That after Conversion God still concurreth He doth not only give Grace but actual Help in the Work of Obedience He worketh all our Works in us Isa. 26. 12. His actual Help is necessary to direct quicken strengthen protect and defend us To direct us Psal. 73. 24. Thou shalt guide me by thy Counsel and bring me to thy Glory In our way to Heaven we need not only a Rule and Path but a Guide The Rule is the Law of God but the Guide is the Spirit of God To quicken and excite us by effectual Motions A Drousiness and a Deadness is apt to creep upon our Hearts and we see in the same Duty it is a hard matter to keep up the same Frame of Spirit the same Vigor of Affection Life and Warmth and therefore vve had need go to God often as David Psal. 119. 37. Quicken thou me in thy Way It is God vvhich doth renew the Vigor of the Life of Grace upon all occasions when it begins to languish and droop To corroborate and strengthen vvhat vve have received Ephes. 3. 16. the Apostle prays there that he would strengthen with might by his Spirit in the inner Man and 1 Pet. 5. 10. Make you perfect stablish strengthen settle you There are many Words heaped up there to shew how God is interested in maintaining and keeping afoot that which he hath planted in the Soul In protecting and defending them against the Incursions and Assaults of the Devil who always lieth in wait to surprize the Soul to withdraw us from God The Regenerate are not only escaped out of his Clutches but are advanced and appointed to be Satan's Judges which an envious and proud Spirit cannot endure therefore he maligns assaults and besiegeth them with Temptations daily Now it is God that defends Iohn 17. 11. Keep through thine own Name those whom thou hast given me By thy Name that is by thy Power 3. God must not only help us in the general and upon weighty occasions but in every Act from the beginning of the Spiritual Life to the end It is not enough to say that the first Principles and Motions are of God but the flowing forth of all Motions and Actions according to those Principles Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure God not only gives the Desire and Purpose but he gives Grace to do the Good which we will and purpose to do These two are distinct and we may have Assistance in one kind and not in another Willing and Doing I mean are different Paul saith Rom. 7. 18. To will is present with me but how to perform that which is good I find not To will is more than to think and to exert and put forth our Will into Action it is more than both and in all we need God's help We cannot think a good Thought nor conceive a holy Purpose much less perform a good Action without God so that every moment we need renewed Strength As long as the Work of Grace is powerful and renewed in us so long we are kept in a warm and healthful Frame but we grow vain loose earthly carnal again and off from God when this Heat and Warmth of Grace is withdrawn And therefore God still concurreth in the whole Business of our Obedience to him II. Having shewed what I mean and how far God is interested in this Work what need we have to desire we may do his Will let us prove it And because it is a weighty Point I shall prove it by parts 1. As to the first Grace that it is God alone which frames our Hearts to the Obedience of his Will 2. That vvhen vve are thus framed by Grace after Conversion it is God still concurs and must help us to do his Will First As to the first-Grace I shall prove that it is God alone by the Power of his own Spirit vvhich frames our Hearts to the Obedience of his Will This vvill appear by considering 1. What Man is by Nature 2. The Words by which our Cure is expressed and the Way God takes to put us into a Course of Obedience 3. What the Scripture speaks as to the utter Impotency of Man to the framing of his â—eart to the Obedience of God's Will First This will appear by those Motions or emphatical Terms by which the Scripture doth set forth Man's Condition before God works upon him He is one that is born in Sin Psal. 51. 5. Behold I was shapen in Iniquity and in Sin did my Mother conceive me and things natural are not easily altered And as he is born in Sin so he is greedy of Sin Iob 15. 16. He drinketh in Iniquity like Water it noteth a vehement Propension as greedy to Sin as a thirsty Man to Drink Thirst is the most implacable Appetite Hunger is far better born It is the constant frame of his Heart Gen. 6. 5. Every Imagination of the thoughts of his Heart is only evil continually O how many aggravating and increasing Circumstances are there named c. There is a Mint that is always at work the Mind is coining evil Thoughts and the Heart evil Desires and carnal Motions and the Memory is the Closet and Store-house where they are lodged and kept This is the case of Man
where he discovereth his Glory in the utmost Latitude It is notable in Scripture sometimes God is said to dwell in Light 1 Tim. 6. 16. And sometimes to make Darkness his dwelling place Psal. 18. 11. How doth he dwell in Light and how in Darkâ—ess Because of the glorious maniâ—estations which are above therefore it is said he dwells in Light and because of the weakness and incapacity of our apprehension therefore he is said to dwell in Darkness 2. To try our Faith and our Obedience that he might see whether we would live by Faith yea or no whether a Believer would love him and obey him tho he were invisible and withdrawn within the Curtain of Heaven You know when the Israelites saw the Glory of God then they cryed All that God hath commanded us we will do Deut. 5. 27. But as soon as that Manifestation ceased they were as bad as ever If all were liable to Sense there would be no trial of this World but God hath shut up himself that by this means the Faith of the Elect might be manifested for Faith is the Evidence of things not seen Heb. 11. 1. Where there is no sight there is exercise for Faith And that our Love might be tried 1 Pet. 1. 8. Whom having not seen ye love in whom tho now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory And this is that which discovereth the Faithless and disobedient World Job 22. 12 13 14. Is not God in the height of Heaven How doth God know Can he judg through the dark Cloud Thick Clouds are a Covering to him that he seeth not and he walketh in the circuit of Heaven 3. It is fit there should be a better place into which the Saints should be translated when the course of their Obedience is ended Eph. 1. 3. He hath blessed us with Spiritual Blessings in Heavenly Places The main of Christ's Purchase we have in Heavenly Places It is fit the place of Trial and place of Recompence should differ therefore the place of Trial that 's God's Foot-stool and the place of Recompence that 's God's Throne The World that 's a place of Trial it is a Common Inn for Sons and Bastards for the Elect and Reprobate a Receptacle of Man and Beast Here God will shew his Bounty unto all his Creatures But now in the place of his Residence he will show his Love to his People Therefore when we have been tried and exercised there is a place of Preferment for us Fourthly What Advantage have we in Prayer by considering God in Heaven Very much whether we consider God absolutely or with respect to a Mediator both ways we have an Advantage First If we consider the Father Son and Holy-Ghost who have their Residence in Heaven consider them without respect to a Mediator Why the looking up to God in Heaven 1. It sheweth us that Prayer is an act of the Heart and not of the Lips that it is not the sound of the Voice which can pierce the Heavens and enter into the Ears of the Lord of Hosts but Sighs and Groans of the Spirit Christians in Prayer God is near to us and yet far from us for we must look upon him as in Heaven and we upon Earth How then should we converse with God in Prayer Not by the Tongue only but by the Heart The Commerce and Communion of Spirits is not hindred by local Distance but God is with us and we with him when our Heart goeth up 2. It teacheth the great work of Prayer is to lift up the Heart to God To withdraw the Heart from all created things which we see and feel here below that we may converse with God in Heaven Psal. 123. 1. Vnto thee lift I up mine Eyes O thou that dwellest in the Heavens And Lam. 3. 41. Let us lift up our Heart with our Hands unto God in the Heavens Prayer doth not consist in a multitude and clatter of Words but in the getting up of the Heart to God that we may behave our selves as if we were alone with God in the midst of glorious Saints and Angels There 's a double Advantage which we have by this getting the Soul into Heaven in Prayer It 's a means to free us from Distractions and Doubts To free us from Distractions and other inter-current Thoughts Until we get our Hearts out of the World as if we were dead and shut up to all present things how easily is the Heart carried away with the Thoughts of earthly Concernments Until we can separate and purge our Spirits how do we interline our Prayers with many ridiculous Thoughts It is too usual for us to deal with God as an unskilful Person that will gather a Posy for his Friend and puts in as many or more stinking Weeds than he doth choice Flowers The Flesh interposeth and our carnal Hearts interline and interlace our Prayers with vain Thoughts and earthly Distractions When with our Censor we come to offer Incense to God we mingle Sulphur with our Incense Therefore we should labour all that we can to get the Heart above the World into the Presence of God and company of the Blessed that we may deal with him ad if we were by him in Heaven and were wholly swallowed up of his Glory Tho our Bodies are on Earth yet our Spirits should be with our Father in Heaven For want of practising this in Prayer these Distractions encrease upon us So for Doubts when we look to things below even the very manifestations of God to us upon Earth we have many Discouragements Dangers without and Difficulties within till we get above the Mists of the lower World we can see nothing of Clearness and Comfort but when we can get God and our Hearts together then we can see there is much in the Fountain tho nothing in the Stream and tho little on Earth yet we have a God in Heaven 3. This impresseth an Awe and Reverence if we look upon the Glory of God manifested in Heaven that Briâ—ht and Luminous Place This is urged by the Holy-Ghost Eccles. 5. 2. Thou art upon Earth and God is in Heaven therefore let thy Words be few Gen. 8. 27. Who am I that I should take upon me to speak unto the Lord who am but Dust and Ashes We are poor crawling Worms and therefore when we think of the Majesty of God it should impress an holy awe upon us Mean Persons will behave themselves with all Honour and Reverence when they supplicate to Men of Quâ—lity So should we to God who is so High and so much above us he is in Heaven It is a Diminution of his Greatness Mal. 1. 14. when we put off God with any thing and come slightly and carelesly into his Presence 4. It teacheth us that all our Prayers should carry a Correspondence with our great Aim What 's our great Aim To be with God in Heaven as remembring that 's the Center
over them bring them hither and slay them before me Christ himself will see Execution done in his own sight and presence upon those Rebels that will not submit to his Rule and Government How should the Hearts of wicked Men tremble which have violated the Laws of Christ and affronted his Authority when they consider how odious this is how certainly Christ will see Execution done upon them When Adonijah and his Guests heard of Solomon's sitting upon his Throne and the Shouts and Acclamations of Joy and Applause they were stricken with Fear and fled every one several ways 1 Kings 1. 49. You that cherish your Lusts which stand out against the Sovereignty of Christ that will not let him rule over you whose Hearts say tho their Tongues dare not We will not have this Man to reign over us you that seem to put him by his Kingdom he is furnished with absolute and irresistible Power to destroy you and will one day come and say Bring forth these Drunkards Worldlings Voluptuous that would not I should reign over them those that durst venture upon known Sin against the Checks of their own Conscience how will their Hearts tremble in the last Day at the Shouts and Acclamations of the Saints when they shall welcome this great King when he shall come forth in all his Royalty and Sovereignty And as for Punishment Christ will shew himself as a King so for Rewards Kings do not give Trifles Araunah gave like a King to a King 2 Sam. 24. 23. He was of the Blood-Royal of the Iebusites and he gave worthy of his Extraction And so Christ will give like a King God propounds nothing that was cheap and unworthy but He gives you a Kingdom Luke 12. 32. The Poor of this World are Heirs of a Kingdom the fairest Kingdom that ever was or ever will be as poor and as despicable as now they are yet they shall have a Kingdom What can you wish for and desire more than a Kingdom All shall reign with Christ for evermore Which shews the Folly of carnal Men that will hazard so great and so blessed Hopes Thus I have shewn you why the Gospel-State is compared to a Kingdom Now let me tell you it is a spiritual Kingdom not such as comes with Observation Jesus Christ when he was inaugurated into the Throne when he was to sit down at God's right-hand how doth he manifest it He gives Gifts as Princes use to do at their Coronation but they are spiritual Gifts Eph. 4. 8. And he sent abroad Embassadors poor Fishermen they and their Successors to go and treat with the World 2 Cor. 5. 19. Indeed they had a mighty Power with them as becoming such a great King as was under the Vail of Meanness and Weakness it was carried on in a spiritual manner And still he doth administer his Kingdom not by Force he rules not by the Power of the Sword but by his Word and Spirit so he governeth his People The Publication of the Gospel is a sending forth the Rod of his Strength Psal. 110. 2. And the Holy-Ghost as Christ's Viceroy he governeth them and administreth all things that are necessary to his Kingdom he doth it by the Holy-Ghost as his Deputy The Father chuseth a sort of Men gives them to Christ the Son dieth for them that they may be Subjects of his Kingdom and he commits them to be governed and ruled by the Holy-Ghost He useth the Ministry of Men and so unites them to Christ and Christ brings them to the Father by his Intercession committing them to his Care and Love and by a final Tradition at last which is the last Act of Christ's Mediatorial Kingdom 1 Cor. 15. 24. he shall deliver them up to the Father The Spirit blessing the Ministry of Men works Faith by which we are united to Christ and Christ intercedes for us and will bring us to God again And in this spiritual manner is this Kingdom carried on So that if we would enter into this Kingdom we must go to God the Father and confess we are Rebels and Traitors but desire he would not enter into Judgment with us but seek to be reconciled to God the Father Now as God bade the Friends of Iob to go to Iob chap. 42. 8. So God sends us to Christ in whom alone he is well-pleased with the Creature If we go to the Son he refers us to the Spirit to be reclaimed from our Impurity and Rebellion If we go to the Spirit he refers us to Moses and the Prophets Pastors and Teachers there we shall hear of him in Christ's way and there we feel the Rod of Christ's Strength the Efficacy of his Grace put into our Hearts Thus are we brought into his Kingdom and made to be a mystical Body and spiritual Society in whom Christ rules and there we come to enjoy those Freedoms I spake of and our Obedience to this Kingdom is carried on in a spiritual manner In Worship we give our Homage to God in the Word we come to learn his Laws in the Sacraments we renew our Oath of Allegiance to this King in Alms and Charity we pay him Tribute in Prayer we ask his Leave acknowledging his Dominion and Praise it is our Rent to the great Lord from whom we hold all things And thus is Christ's Kingdom carried on in a spiritual manner Vse 1. The Use is to press you to come under this Kingdom Consider what God hath proffered to draw you off from your carnal Delights and sinful Pleasures No less than a Kingdom to bear you out to call you off from your Sins O do not answer as the Olive-Tree and the Vine in Iotham's Parable Iudg. 9. 9. Shall I leave my Fatness and go to be promoted over the Trees God comes to a Worldling and makes him a Proffer of this blessed State which is represented by a Kingdom Shall I leave all my Sports and worldly Hopes according as the Man is affected Shall I renounce my Pleasures live a strict and austere Life Must I leave off Projects saith a Worldling and depend upon the Reversion of Heaven O consider it is for a glorious Kingdom Men will do much for an Earthly Crown tho lin'd with Cares for this Golden Ball which all hunt after and doth occasion so many Stirs in the World Turn your Ambition this way you may aspire to a Crown to the Kingdom of Heaven without the Crime of Treason this is a faithful Ambition It is indeed Treason against the Kingdom of Heaven not to look after this Crown and plot contrive and act and offer violence for the obtaining of it And therefore come under this Kingdom if you do not you will be left under the Power of a worse 2 Chron. 12. 8. God saith he would give them up to the King of Egypt why They shall be his Servants that they may know my Service and the Service of the Kingdoms of the Countries That they might see what
14. Peace upon Earth Now God offereth Grace and now it is his Will we should come out of our Sins and accept of Christ to the ends for which he hath appointed him And here we must be sanctified else we shall be filthy for evermore Corn grows in the Field but it is laid up in the Barn Now is the time of minding this Work here upon Earth 3. That while we are upon Earth we might long for that happy Estate we shall have in Heaven wherein we might serve God Therefore Christ in his Prayer would have us think how God is glorified and obeyed there that we might send up hearty Wishes after that perfect Estate when we shall serve God without Weariness and without Distraction 4. Upon Earth to shew that we pray not for those in the other World but for those upon Earth We do not pray for the Saints departed they are out of harms way past our Prayers being in their final Estate We pray not for the Dead but for the Living Thus for the first Circumstance in this Petition the place where Secondly There remains nothing but the last and that 's the manner how this is to be done As it is in Heaven Chrysostome observes that this Clause may be referred to all the former Petitions Hallowed be thy Name upon Earth as it is in Heaven Thy Kingdom come upon Earth as it is in Heaven But certainly most proper it is to the matter in hand But what is the sense How is God obeyed in Heaven There are in Scripture three Heavens the Airy Heaven the Starry Heaven and the Heaven of Heavens In all these Heavens God's Will is done God is obeyed in the lower Heaven you shall see in Psal. 148. 8. Fire Hail Snow and Vapours stormy Winds fullfilling his Word Winds and Storms and all those things which seem to be most tempestuous and unruly to be the disorders of Nature they are at God's beck Then in the Starry Heaven vers 6. He hath made a Decree which shall not pass They are under a Law and Statute and are not exorbitant and excentrick do not alter their Path the Sun riseth setts and knows the just point of his Compass But it is chiefly meant of the Heaven of Heavens where Angels and blessed Spirits are and they obey God perfectly Psal. 103. 20 21. Bless the Lord ye his Angels that excel in Strength that do his Commandments hearkening unto the voice of his Word Bless ye the Lord all ye his Hosts ye Ministers of his that do his Pleasure The Angels do his Commandments and are hearkening to the Voice of his Word are at God's beck to be sent up and down to ascend and descend as God will have them so with respect to this doth Christ say Thy Will be done on Earth as it is in Heaven But here again why is this added As it is in Heaven 1. To sweeten our Subjection to God's Will We upon Earth are not held to a harder Law and Task than they in Heaven The Angels they are not sui juris at their own dispose They have many Priviledges above Man yet have no Exemption from Homage and Duty to God They have an Exemption and Freedom from Trouble and Sicknesses and Diseases and the necessities of Meat and Drink and all the Molestations and Infirmities of the Flesh which we lie under but are not freed from the Will of God but they obey his Commandments hearkning to the voice of his Word These Courtiers of Heaven are Servants of God and Fellows with us in the same Obedience none is too great to obey God The Angels which excel in Strength they obey his Will and so must we nay they obey his Will with a holy Awe and Fear that they may not displease him in the least for it is said of Michael the Arch-angel Iude vers 9. That he durst not bring against the Devil a railing Accusation but said The Lord rebuke thee He had not boldness to speak one uncomely Word or one unseemly Word to do any thing that was displeasing to God 2. As to sweeten our Obedience so to shew us the Reasonableness of this Obedience We would have the Happiness of the Angels and therefore certainly we should come into a Fellowship in their Duty it is but equal we should imitate their Holiness If we would have Communion with them in Glory we should have Communion also with them in Grace Mat. 22. 30. it is said we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels of God We seek after the same Glory and Happiness which they have to stand before the Lord and to behold his Face that 's their Happiness Surely if we would have the reward of Angels which we upon Earth are aspiring and looking after it is but equal we should do the Work of Angels and write after their Copy 3. Therefore doth Christ use this Comparison that we might not miscarry by a low Example How apt are we to follow the track and to take up with an easy and low rate of Obedience Luke 18. 11. that put great Confidence in that God I thank thee I am not as other Men. Now because we have few Examples in the World and those we have have their Spots and Defects and are very susceptible of Evils and apt to miscarry by them therefore Christ would carry us up to look after a Heavenly and Coelestial Patern he propoundeth the Angelical Perfection as a Patern and Example He that shoots at a Star will shoot higher than he that aims at a Shrub Surely the higher the Patern that we aim at the greater will our Obedience be Wicked Men they think that every thing is enough in Religion though it be never so little but the Godly cannot so easily satisfy themselves they are pressing and hastening on more and more 4. To teach us that we are not only to look to the Quid but to the Quomodo not only to what we do but also in what manner we yield Obedience to God therefore Christ would not teach us to pray only Thy Will be done but as it is in Heaven in such a manner God respects not only the doing of what he hath required but also the manner of it that we may not only do good but well it is the Adverb which crowns the Action We are to consider with what Heart we go about it Prov. 2. 16. The Lord weigheth the Spirits That which he putteth into the Ballance of the Sanctuary is with what Spirit with what Heart we go about the Work that 's it he weigheth and regardeth Now that we may look not only to the matter of Obedience but also to the manner how we do it therefore doth Christ give us this Patern Object But you will say Our Obedience is accompanied with many Defects and Infirmities therefore how can we serve God as the Angels do in Heaven How shall we take Comfort in our Obedience if this be our Patern I answer
better security to their worldly Interests than possibly thorow Christians could have Now to avoid both these the Apostle when he presseth Christians to all those Graces which are necessary he presseth them to Temperance and Patience 2 Pet. 1. 5 6. Add to Knowledg Temperance and to Temperance Patience Both these are Armor of Proof against worldly Temptations Temperance against the Delights and Patience against the Evils and Troubles of the World It was never yet so well with the World but that Christians those that are so in good earnest that mean to go to Heaven and keep a good Conscience will be assaulted on both sides 6. That there is no avoiding either of these Snares and Temptations as long as any Carnal Affection remaineth unmortified For until a Man be dead to worldly Comforts and hardned against worldly Sorrows he doth but lye naked and open to Satan 1 Tim. 6. 9. He that will be rich falls into Temptation and a Snare And what is said of Riches the same is true of Pleasure he that is vehemently addicted that way will soon come to put God out of the Throne and make his Belly and his Pleasure his God 2 Tim. 3. 4. Lovers of Pleasures more than Lovers of God Any Lust that is cherished and indulged will betray us As for Honour John 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only True Faith cannot be planted in that Heart that is not purified until there be a prevailing Interest established for Christ over all Carnal Affections Grace bears no sway in us and hath no power over us The ambition and love of respect from Men will necessarily make us unsound in the profession of Godliness Well then it stands us upon to allow and cherish no secret Sin but to observe what are the tender parts of our Hearts or which way our Corruptions lie where subjection to God is most apt to stick with us Psal. 119. 133. Order my Steps in thy Word and let not any Iniquity have dominion over me Though we seem to have a Zeal in other things yet if one Lust be indulged we shall soon swerve from our Duty True Obedience to God is inconsistent with the Dominion of any one Lust or corrupt Affection I say though a Man out of some slender and insufficient touch of Religion upon his Heart may go right for a while and do many things gladly yet that corruption which is indulged and under the power of which a Man lieth will at length draw him off from God and therefore no one Sin should have dominion over us When doth Sin reign or have dominion over us When we do not endeavour to mortify it and to cut off the Provisions that may feed that Lust. Chrysostom's Observation is The Apostle doth not say Let it not tyrannize over you but let it not reign over you that is when you suffer it to have a quiet Reign in your Hearts 7. The more we sin upon the meer impulsion of the Flesh and without an external Temptation the more hainous is our Offence for then the Heart is carried of its own accord to sin Ezek. 16. 33 34. They give Gifts to all Whores but thou givest thy Gifts to all thy Lovers and hirest them that they may come unto thee for thy Whoredoms And the contrary is in thee from other Women in thy Whoredoms whereas none followeth thee to commit Whoredoms and in that thou givest a Reward and no Reward is given unto thee therefore thou art contrary These are Expressions to set forth their Idolatry But that which is intended there is this That they were not desired or solicited but meerly carried to sin by their own proper Motion which exceedingly aggravateth Sin Why for then it is a sign the Heart is carried of its own accord by its own weight as a heavy Body is moved downward not by the impression of outward Force but by its own natural propension Now when do Men thus meerly sin upon the impulsions of the Flesh I 'le instance in three Cases 1. When the Temptation is so small and inconsiderable that it should not sway with any reasonable Man It is said in Amos 2. 6. They sold the Poor for a pair of Shoes And for a piece of Bread will that Man transgress Prov. 28. 21. When Pleasure and Profit is so inconsiderable as that it could not rationally make up a Temptation then Men sin meerly upon the Corruptions of their own Flesh. When the Devil hath to do with great Souls such as Christ was he propounds the Glory of all the World Mat. 4. O! but a lesser price will serve the turn with those that are deeply engaged already that are byassed with their own propension for instance a little ease and carnal satisfaction a slothful Humour is enough to take them off from the sweetness of Communion with God and the pleasure and contentment that they might enjoy with him in holy Exercises Look as in general it is a great aggravation of all Sin that for such paltry Trifles we turn the back upon God and his Grace all Sinners do so they part with all their Hopes by Christ for a Mess of Pottage for a little present Pleasure that 's prophaneness indeed Heb. 12. 16. So in particular things when the smallest Temptation seems to be strong enough to draw off our Hearts from our Duty to bring us to a Sin of Omission when it is needful to go and converse with God in secret a little ease and sloth hangs upon us and we cannot shake it off or when we are drawn to a Sin of Commission by an inconsiderable Matter by the smallest worldly Interest as can be mentioned for a piece of Bread and a pair of Shoes 2. When Men tempt themselves or provoke Satan to tempt them As those which make provision for the Flesh to fulfil the Lusts thereof Rom. 13. 14. that cater for their Lusts and contrive how to feed them and how to cherish those inordinate Affections in their Hearts that run into the Devil's Quarters that bespeak a Temptation or as it is Iames 5. 5. That nourish their Hearts as in a day of slaughter To nourish our Hearts is to feed our Lusts to put strength into the Enemy's Hand When a Commander sent to his Prince to know how he should keep such a rebellious Town in order He sent him this Answer That he should starve the Dog and strengthen the Clog that he should weaken the City and strengthen the Garison that was his meaning Truly what was his advice in that outward Case that 's the Duty of a Christian to weaken his Lusts and still to be strengthning Grace He should be increasing the better Part and putting the Spirit in heart by godly Exercises by treasuring up Promises getting Arguments and fresh Encouragements against Sin and by weakning the Flesh starving and cutting off Provisions for the Flesh. But on
And it is encouraging in this respect because he hath experimented this Duty he knows how soon human Strength is spent and put to it for he himself hath been wrestling with God in Prayer with all his Might His submitting to these Duties gave him Sympathy he knows the Heart of a praying Man when wrestling with God with all Earnestness therefore he helpeth us in these Agonies of Spirit Again his praying is an Encouragement against our Imperfections Christians when we are alone with God and our Hearts are heavy as a Log and Stone what a Comfort is it to think Christ himself prayed and that earnestly and was once alone wrestling with God in human Nature Matth. 14. 23. and when the Enemy came to attach him he was alone striving with God in Prayer he takes all occasions for Intercourse with God and if you have the Spirit you will do likewise 3. I might argue from God's end in pouring out the Holy-Ghost wherefore hath God poured out his Spirit Zech. 12. 11 12 13 14. I will pour out the Spirit of Grace and of Supplication c. He poureth out the Spirit that it may break out by this Vent the Spirit of Grace will presently run into Supplication the whole House of Israel shall mourn there 's the Church they have the Benefit of the pouring out of the Spirit and every Houshold hath benefit that he and his Family may mourn apart and every Person apart that we may go and mourn over our Case and Distempers before God and pour out our Hearts in a holy and affectionate manner This Argument I would have you to note that this was God's end in pouring out his Spirit for a double reason both to take off Excuses and to quicken Diligence Partly to take off Excuses because many say they have no Gifts no Readiness and Savouriness of Speech and how can they go alone and pray to God Certainly Men which have Necessities and a sense of them can speak of them in one Fashion or other to God but the Spirit is given to help Such is God's Condescention to the Saints that he hath not only provided an Advocate to present our Petitions in Court but a Notary to draw them up not only appointed Christ for help against our Guilt and unworthiness but likewise the Spirit to help us in Prayer When we are apt to excuse our selves by our Weakness and Insuffâ—ciency he hath poured out the Holy-Ghost that we may pray apart Partly to this end the more to awaken our Diligence That God's precious Gift be not bestowed upon us in vain to lie idle and unimployed he hath poured out the Spirit and therefore we should make use of it not only that we may attend to the Prayers of others and joyn with them but that we may make use of our own share of Gifts and Graces and open and unfold our own Case to God 4. That it is a necessary Duty I plead it from the Practice of the Saints who are a praying People O how often do we read in Scripture that they are alone with God pouring out their Souls in Complaints to him nothing so natural to them as Prayer they are called a Generation of them that seek God Psal. 24. 6. As light Bodies are moving upward so the Saints are looking upward to God and praying alone to him Daniel was three times a day with God and would not omit his hours of Prayer though his Life was in danger Dan. 6. 10. And David seven times a day do I praise thee Psal. 119. 164. And Cornelius 't is said that he prayed to God always Acts 10. 2. not only with his Family but alone in holy Soliloquies He was so frequent and diligent that he had gotten a Habit of Prayer he prayed always Well then if this be the Temper of God's People then to be altogether like them when we have no delight in these private Converses with God or neglect them it gives just cause of Suspition 5. Our private Necessities shew that is a necessary Duty which cannot be so feelingly spoken to and exprest by others as by our selves and it may be are not so fit to be divulged and communicated to others we cannot so well lay forth our Hearts with such largeness and Comfort in our own Concernments before others There 's the Plague of our own Hearts which every one must mourn over 1 Kings 8. 38. As we say no Nurse like the Mother so none so fit humbly with a broken Heart to set forth our own Wants before the Lord. There is some Thorn in the Flesh that we have cause to pray against again and again For this I sought the Lord thrice saith St. Paul 2 Cor. 12. 7 8. We should put Promises in suit and lay open our own Case before the Compassions of God It is a Help sometimes to joyn with others but at other times it would be a Hinderance we have peculiar Necessities of our own to commend to God therefore must be alone Secondly This Closet and Solitary Prayer as it is a necessary Duty so it is a profitable one 1. It conduceth much to Iâ—largement of Heart The more earnest Men are the more they desire to be alone free from Trouble and Distraction When a Man weeps and is in a mournful Posture he seeks Secreâ—y that he may indulge his Grief They were to mourn apart Zech. 12. and Ier. 13. 17. My Soul shall weep sore for your Pride in secret Places So here when a Man would deal most earnestly with God he should seek Retirement and be alone Christ in his Agonies went apart from his Disciples When he would pray more earnestly it is said He was withdrawn from them about a Stones cast Luke 22. 41 44. it is said He went apart Strong Affections are loth to be disturbed and diverted therefore seek Retirement And it is notable Iacob when he would wrestle with God it is said Gen. 32. 24. And Jacob was left alone and there wrestled a Man with him until the breaking of the Day When he had a mind to deal with God in good earnest he sent away all his Company A Hypocrite he finds a greater flash of Gifts in his publick Duties when he prays with others and is the Mouth of others but is slight and superficial when alone with God if he feels any thing a little overly matter serves the turn But usually God's Children most affectionately pour out their Hearts before him in private where they do more particularly express their own Necessities there they find their Affections free to wrestle with God In publick we take in the Necessities of others but in private our own 2. As it makes way for Enlargement of Heart on our part so for secret Manifestations of Love on God's part Bernard hath a Saying The Churches Spouse is bashfull and will not be familiar and communicate his Loves before Company but alone The sweetest Experiences which God's Saints receive many times are
Instrument out of Tune but it s being neglected and not looked after Certainly by Experience we find none so tender so holy so humble and heavenly as they which are often with God This makes the Heart tender which otherwise would grow hard dead and stupid 2. It is not only an Omission in general but an Omission of Prayer which is first a Duty very natural to the Saints Prayer is a Duty very natural and kindly to the new Creature As soon as Paul was converted the first News we hear of him Acts 9. 11. Behold he prayeth As soon as we are new-born there will be a crying out for Relief in Prayer It is the Character of the Saints This is the Generation of them that seek thee Psal. 24. 6. a People much in calling upon God And the Prophet describes them by the Work of Prayer Zeph. 3. 10. My Supplicants And Zech. 12. 10. I will pour upon them the Spirit of Grace and Supplication Where ever there is a Spirit of Grace it presently runneth out into Prayer Look as a Preacher is so called from the frequency of his Work so a Christian is one that calleth upon God Every one that calleth on the Name of the Lord shall be saved Rom. 10. 13. In vain he is called a Preacher that never preacheth so he is in vain called a Christian that never prayeth As Things of an airy Nature move upward so the Saints are carried up to God by a kind of Naturality when they are gracious God hath no Tongue-ty'd or dumb Children they are all crying Abba Father Then it is an Omission of a Duty which is of great Importance as to our Communion with God which lieth in two Things Fruition and Familiarity in the Enjoyment of God and in being familiar and often with him Fruition we have by Faith and Familiarity is carried on by Prayer There are two Duties which are never out of season Hearing and Prayer both which are a holy Dialogue betwixt God and the Soul until we come to Vision the Sight of him in Heaven Our Communion with God here is carried on by these two Duties We speak to God in Prayer God answereth us in the Word God speaks to us in the Word and we return and eccho back again to him in Prayer Therefore the New Creature delighteth much in these two Duties Look as we should be swift to hear James 1. 19. until we come to seeing we should take all Occasions and be often in hearing So in Prayer we speak to God and therefore should be redeeming Time for this Work In the Word God comes down to us and in Prayer we get up to God therefore if you would be familiar and often with God you must be much in Prayer This is of great Importance You know the very Notion of Prayer it is a visiting of God Isa. 26. 16. O Lord in Trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Praying to God and visiting of God are equivalent Expressions Now it argueth very little Friendship to God when we will not so much as come at him Can there be any Familiarity where there is so much Distance and Strangeness as never to give God a Visit 3. It is the Omission of personal and secret Prayer which in some respects should be more priz'd than other Prayer Partly because here our Converse with God is more express as to our own Case When we join with others God may do it for their sakes but here Psal. 116. 1. I love the Lord because he hath heard my Voice and my Supplication When we deal with him alone we put the Promises in Suit and may know more it is we that have been heard We put God more to the Trial we see what he will do for us and upon our asking and striving Partly here we are more put to the Trial what Love we will express to our Father in secret when we have no outward Reasons no Inducements from Respects of Men to move us In publick Duties which are liable and open to the Observance of others Hypocrites may put forth themselves with great vigor quickness and warmth whereas in private Addresses to God they are slight and careless A Christian is best tried and exercised in private in those secret Intercourses between God and his own Soul there he finds most Communion with God and most Enlargement of Heart A Man cannot so well judg of his Spirit and discern the Workings of it in publick because other Mens Concernments and Necessities mingled with ours are taken in and because he is more liable to the Notice of others But when he is with God alone he hath only Reasons of Conscience and Duty to move him When none but God is conscious and our own Hearts then we shall see what we do for the Approbation of God and Acceptance with him And partly in some respects this is to be more prized because Privacy and Retiredness is necessary and is a great Advantage that Mens Spirits may be setled and composed for the Duty Sinful Distractions will croud in upon us when in Company and we are thinking of this and that How often do we mingle Sulphur with our Incense carnal Thoughts in our Worship How apt are we to do so in publick Duties But in private we are wholly at leasure to deal with God in a Child-like Liberty Now will you omit this Duty where you may be most free without distraction to let out the Heart to God And partly because a Man will not be fit to pray in publick and in Company which doth not often pray in secret he will lose his Savour and Delight in this Exercise and soon grow dry barren sapless and careless of God Look as in the Prophet Ezekiel you read there that the Glory of the Lord removed from the Temple by degrees it first removed from the Holy Place then to the Altar of Burnt-Offerings then to the Threshold of the House then to the City then to the Mount which was on the East Side of the City there the Glory of the Lord stood hovering a while as loth to be gone to see if the People would get it back again This seems to be some Emblem and Representation of God's dealing with particular Men First God is cast out of the Closet private Intercourses between God and them are neglected and then he is cast out of the Family and within a little while out of the Congregation publick Ordinances begin to be slighted and to be looked upon as useless things and then Men are given up to all Prophaneness and Loosness and lose all So that Religion as it were dieth by degrees and a carnal Christian loseth more and more of the Presence of God And therefore if we would be able to pray in Company we must often pray in secret 4. Consider the Mischief which followeth Neglect of private Converse with God Omissions make way for Commissions If
audiamus What Lungs and Sides must we have if we be heard to speak to Heaven by the Noise and Sound In some there is a natural vehemency and fierceness of Speech which is rather stirr'd up by the heat and agitation of the bodily Spirits than any vehemency of Affection There is a Contention of Speech which is very natural to some and differeth much from that holy Fervor the Life and Power of Prayer which is accompanied with Reverence and Child-like Dependance upon God It is not the loud Noise of Words which is best heard in Heaven but the fervent affectionate Cries of the Saints are those of the Heart rather than of the Tongue Exod. 14. 17. it is said Moses cried to the Lord We do not read of the Words he uttered his Cry was with the Heart There is a crying with the Soul and with the Heart to God Psal. 10. 17. Lord thou hast heard the Desire of the Humble It is the Desires God hears Psal. 39. 9. Lord all my Desire is before thee and my Groaning iâ— not hid from thee The Lord needs not the Tongue to be an Interpreter between him and the Hearts of his Children He that hears without Ears can interpret Prayers tho not uttered by the Tongue Our Desires are Cries in the Ears of the Lord of Hosts the vehemency of the Affections may sometimes cause the extention of the Voice but Alas without this it is but a tinkling Cymbal 5. Popish Repetition and loose shreds of Prayer often repeated as they have in their Liturgy over and over again their Gloria Patri so often repeated their Lord have Mercy and in their Prayer made to Jesus Sweet Iesus Blessed Iesus and going over the Ave Maria and this to be tumbled over upon their Beads and continuing Prayer by tale and by number Surely these are but vain Repetitions and this is that much-speaking which our Lord aims at Thus I have dispatched the abuses of Prayer Vse 2. To give you direction in Prayer how to carry your selves in this holy Duty towards God in a comely manner I shall give you Directions 1. About our Words In Prayer 2. About our Thoughts 3. About our Affections First about our Words there is a use of them in Prayer to excite and convey and give vent to Affection Hos. 14. 2. Take with you Words and turn to the Lord and say Take away all Iniquity and receive us graciously Surely the Prophet doth not only prescribe that they should take Affections but take with them Words Words have an Interest in Prayer Now these may be considered either when we are alone or in Company 1. When we are alone Here take the advice of the Holy-Ghost Eccl. 5. 2. God is in Heaven and thou art upon Earth therefore let thy Words be few How few Few in Weight Conscience Reverence Few in Weight affecting rather to speak Matter than Words concisely and feelingly rather than with curiousness to express what you have to say to God Few in Conscience Superstition is a Bastard-Religion and is tyrannous and puts Men upon tedious Services and sometimes beyond their Strength therefore pray neither too short nor too long do it not meerly to lengthen out the Prayer or as counting it the better for being long the shortness and the length must be measured by the fervency of our Hearts our many necessities and as it tendeth to the inflaming our Zeal as it can get up the Heart let it still be subservient to that Few with Reverence and managed with that Gravity Awfulness and Seriousness as would become an Address to God As Abraham Gen. 18. 31. had been reasoning with God before therefore he saith Let not God be angry if I speak to him this once when he renewed the Suit Thus alone 2. In Company there our Words must be apt and orderly moving as much as may be not to God but to the Hearers managed with such Reverence and Seriousness as may suit with the Gravity of the Duty and not encrease but cure the Dulness of those with whom we join And what if we did in publick Duties choose out Words to reason with God as Iob saith Chap. 9. 14. Choose out my Words to reason with him If we did use Preparation and think a little before hand that we may go about the Duty with serious Advice and not with indigested Thoughts But this hath the smallest Interest in Prayer Secondly Our Thoughts That we may conceive aright of God in Prayer which is one of the greatest difficulties in the Duty 1. Of his Nature and Being 2. Of his Relation to us 3. Of his Attributes First Of the Nature and Being of God Every one that would come to God must fix this in his Mind That God is and that God is a Spirit And accordingly he must be worshipped as will suit with these two Notions Heb. 11. 6. He that cometh to God must believe that God is and then that God is a Spirit for it is said Ioh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and Truth O then when ever you come to pray to God fix these two Thoughts let them be strong in your Heart God is I do not speak to an Idol but to the living God And God is a Spirit and therefore not so much pleased with plausibleness of Speech or tuneable cadency of Words as with a right Temper of Heart Alas when we come to pray we little think God is or what God is much of our Religion is performed to an unknown God and like the Samaritans We worship we know not what It is not Speculations about the Divine Nature or high strain'd Conceptions which doth fit us for Prayer the discoursing of these things with some Singularity or Terms removed from common Understanding this is not that which I press you to but such a sight of God as prompteth us to a reverent and serious worshipping of him Then we have right Notions of God in Prayer when we are affected as Moses was when God shew'd him his Back-parts and proclaimed his Name Exod. 34. He made haste bowed his Head and worshipped when our Worship suiteth with the Nature of God 't is Spiritual and Holy not Pompous and Theatrical Well then these two things must be deeply imprinted in our Minds that God is and that He is a Spirit And then is our Worship right For Instance 1. For the first Notion God's Being Then is our Worship right when it doth proclaim to all that shall observe us or we that observe our selves there is a great an infinite eternal Power which sits at the upper end of Causes and governeth all according to his own Pleasure Alas the Worship of many is flat Atheism they say in their Hearts either there is no God or believe there is no God Therefore do you worship him as becomes such a glorious Being Is his Mercy seen in your Faith and Confidence His Majesty in your
Children of God or no 1. In Prayer by a kind of Naturalness or Delight in this Duty of holy Commerce with God Rom. 8. 15. We have received the Spirit of Adoption whereby we cry Abba Father Gal. 4. 6. Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father And Zech. 12. 10. I will pour upon the House of David and upon the Inhabitants of Jerusalem the Spirit of Grace and of Supplication Where-ever the Spirit of God is dispensed and dwelleth in the Hearts of any the Heart of that Man will be often with God The Spirit of Grace will put him upon Supplication he will be often acquainting God with his Desires Wants Fears 2. You will be mainly carried out to your Inheritance in Heaven Those which are the Children of God do look after a Child's Portion and will look for an Estate in Heaven and cannot be satisfied with present Things Worldly Men they have their Reward Mat. 6. 2 They discharge God for other Things If they may have Plenty Honour worldly Ease and Delights here they never look after Heaven As a Servant hath his Reward from Quarter to Quarter but a Child waits until the Inheritance comes So when we are begotten for this lively Hope when there is an Heavenly-mindedness in you this is a Fruit of the Holy-Ghost wrought in the Heart by which you might know you are the Sons of God Rom. 8. 23. Having the First-Fruits of the Spirit we groan within our selves waiting for the Adoption to wit the Redemption of our Body 3. By a Child-like Reverence and Dread of God when we are afraid to offend God Ier. 35. 5 6. The Sons of Rechab their Father had commanded them that they should drink no Wine now saith God by the Prophet Set Pots full of Wine and Cups and say unto them Drink ye Wine That is present the Temptation No they would not Our Fathers have forbidden us So when a Child of God is put upon Temptation his Heart recoils and reasons thus How can I do this Wickedness and sin against God I dare not my Father hath forbidden me There is an Awe of his Heavenly Father upon him 1 Pet. 1. 17. If you call on the Father who without respect of Persons judgeth according to every Man's Work pass the Time of your sojourning here in Fear We now come to speak of the Possessive Particle Our Father The Word is used for a double Reason 1. To comfort us in the Sense of our Interest in God 2. To mind us of the common Interest of all the Saints in the same God It is not my or thy Father only but our Father First Observe the great Condescension of Christ that poor Creatures are allowed to claim an Interest in God If Christ had not put these Words in our Mouths we never had had Boldness to have gone to God and said Doubtless thou art our Father But he which was in the Bosom of God and knew his Secrets hath told us it is very pleasing to God we should use this Compellation to him This is a Privilege which cannot be sufficiently valued if we consider 1. The Unworthiness of the Persons which enjoy it poor Dust and Ashes sinful Creatures that were Children of the Devil that we should lay Claim and Title to God for our Father And 2. If we consider the Greatness of the Privilege it self O behold what manner of Love the Father hath bestowed upon us that we should be called his Children 1 John 3. 1. We think it much when we can say This Field this House is mine but surely this is more to say this God is mine Again Observe here That Interest is a ground of Audience So Christ would have us begin our Prayers Our Father God's Interest in us and our Interest in God God's Interest in us When Christ mediates for his Disciples he saith Ioh. 17. 6. Thine they were and thou gavest them me And David Psal. 119. 94. I am thine save me That 's his Argument the Reason is Because God by taking them for his own binds himself to preserve and keep them Every Body is bound to look to his own He that provides not for his own is worse than an Infidel Now what a sweet thing is it when we can go to God and say we are thine So it is the same as to our Interest in God it is an excellent Encouragement Psal. 42. 11. Hope thou in God saith David to his Soul why for he is my God And elsewhere reasoning with himself Psal. 23. 1. The Lord is my Shepherd I shall not want First his Covenant-Interest is built and then Conclusions of Hope So 2 Sam. 30. 6. David encouraged himself in the Lord his God It is sweet when we can go to God as our God Luther was wont to say God was known better by the Predicament of Relation than by his natural Properties Why is Interest such a sweet thing Because by this Relation to God we have a Claim to God and to all that he can and will do God hath made over himself quantus quantus est as great as great he is for his Use and Comfort Therefore the Psalmist saith Psal. 16. 5. The Lord is the Portion of mine Inheritance and of my Cup. A Believer hath as sure a Right and Title to God as a Man hath to his Patrimony to which he is born Look as the Right was any Israelite had to that Share which came to him by Lot so we may lay claim to God and live upon his Power and Goodness as a Man doth upon his Estate Well then labour to see God is yours if you would find acceptance with him It is not enough to know the Goodness and Power of God in general but we must discern our Interest in him that we may not only say Father but Our Father It is the Nature of Faith thus to appropriate and apply Iohn 20. 28. My Lord and my God How is God made ours How shall we know it that we may come and lay our Claim to him Behold Christ teacheth us here to say Our Father by taking hold of his Covenant and this is God's Covenant-Notion I will be your God and you shall be my People When we give up our selves to be God's then he is ours Resignation and Appropriation go together I am my Beloved's there 's the Resignation of Obedience And he is mine there 's the Appropriation of Faith A Believer cannot always say God is his but I am thine however it be with him he would be no others but the Lord's If he cannot say he is God's by an especial interest yet he will be God's by the resignation of his own Vows He knows God hath a better Right and Title to him than he hath to himself Quest. But how shall we know that we do indeed resign up our selves to God I answer When we make him our chief Good and our utmost End that is
as we have a Cause to present to God There the High-Priest he entred with the Blood of Beasts but we enter by the Blood of the Son of God O what a great Privilege is this that we have a Father in Heaven In this respect the Holy Place is now open to us Tho we have not a personal Access till Death yet by the Blood of Jesus we may come with Boldness presenting our selves before the Lord with all our Wants and Desires The great Distance between Heaven and Earth shall not hinder our Communion with God if we have a Friend above Therefore it is very comfortable now to say Our Father which art in Heaven that is our gracious and reconciled Father in and by Christ. APPLICATION If we have a Father in Heaven let us look up to Heaven often 1. If we have a Father in Heaven and a Saviour at his right-hand to do all things that are needful for us let us look upon the aspectable Heavens with an Eye of Sense with our bodily Eyes It is good to contemplate the Glory of the heavenly Bodies or the Outside of that Court which God hath provided for the Saints It is not an idle Speculation I press you to The Saints of God have thought it to be worthy of their Morning and Evening-Thought It is notable David doth in two Psalms especially contmeplate Heaven 〈◊〉 seems to be a Nightly the other a 〈◊〉 Meditation The Night-Meditation you have Psal. 8. 3. When I consider thy Heavens the Work of thy Fingers the Moon and the Stars which thou hast ordained David was got abroad in a Moon-shining Night looks up and had his Heart affected But now the 19th Psalm that seems to be a Morning-Mediation he speakds of the Sun coming out like a Bridegroom from his Chamber in the East and displaying his Beams and Heat and Influences to the World and then saith he v. 1. The Heavens declare the Glory of God Morning and Evening or when ever you go abroad to see the Beauty of the outward Heavens say I have a Father there a Christ there this is the Pavement of that Palace which God hath provided for the Saints Christians it is a sweet Meditation when you can say He that made all Things is there It will be a delightful profitable thing sometimes with an Eye of Sense to take a view of our Father's Palace as much as we can see of it here below 2. Let me especially press you to this with an Eye of Faith to look within the Vail and when ever you come to pray to see God in Heaven and Christ at his Right-hand The great Work of Faith is to see him that is invisible and the great Duty of Prayer is to get a Sight of God in Heaven and Christ at his right-hand What Stephen did miraculously or in an Extasy we must do graciously in Prayer Now it is said of Stephen Acts 7. 56. Behold I see the Heavens opened and the Son of Man standing on the right-hand of God There is a great deal of Difference about Stephen's Sight How the Heavens could be opened for they are solid Bodies and cannot be divided fluent Air and so come together again How he could see the Glory of God with his corporal Senses which is invisible How he could see Christ at such a Distance the Eye not being able to reach so far Some think it to be a meer intellectual Vision or a Vision of Faith that is he did so firmly believe and had the Comfort of it in his Heart as if he had seen it with his Eyes So they think Stephen saw the Glory of God and Christ at his right-hand as Abraham saw Christ's Day and rejoiced that is he saw it by Faith Some think it to be a Prophetical Vision by seeing those things objected to his Fancy by imaginary Species as Isaiah saw God in a Vision Isa. 6. and as Paul's Rapture Some think it a Symbolical Vision that he saw these thing represented by some corporeal Images as Iohn saw the Holy-Ghost descending in the form of a Dove Some think his bodily Eyes did pierce the Clouds and got a sight of the Glory of Christ. Whatever it be there must be such a Sight in Prayer something answerable to this in a spiritual way this must ever be done Psal. 5. 3. I will pray saith the Psalmist and look up There is a looking up required in all Prayer a seeing the invisible God by Faith If you would have God look down upon you from his holy Habitâ—tion you must look up with an Eye of Faith and converse with God in Heaven Psal. 63. 4. I will lift up my Hands in thy Name If you would have God look upon you with an Eye of Compassion you must look up and see Christ at his right-hand by an Eye of Faith 3. Let us love our Father love God in Christ and love the Place for his sake where his Residence is 1. Love God in Christ. Psal. 73. 25. Whom have I in Heaven but thee When God hath been so gracious to you Christians if I had no other Argument to press you to love god but that he which is in Heaven offereth to be your Father in Christ Jesus it might suffice because it is a great Condescension that the God of Heaven will look upon poor boken-hearted Creatures that he whose Throne is in Heaven would look upon him that is of a trembling Spirit Isa. 66 2. That the high and lofty One that dwelleth in the high and holy Place will look to him that is of a contrite Heart Isa. 57. 15. That he that is the Lord of Heaven and Earth will be our Father and own us and bless us A great Condescension on God's part and a great Dignity also is put upon us and how should our Hearts be affected with it Therefore though there be a great Distance between Heaven and Earth it should not lessen our Affections to God He is mindful of us visits us at every turn we are dear and tender to him therefore let the Lord be dear to you The Butler when he was exalted forgot Ioseph but Christ is not grown stately with his Advancement He doth not forget us O let not us forget God Let us manifest our Love by being often with him at the Throne of Grace with our Father which is in Heaven A Child is never well but when in the Mother's Lap or under the Father's Wing So should it be with us with an humble Affection coming into the presence of God and getting into the Bosom of our heavenly Father Never delight in any thing so much as conversing with him and serious Addresses to him in Prayer Again 2. Love the Place for his sake God is there and Christ is there We have cause to love the Place for our own sakes and in a short time if you continue patient in well-doing you will be with God It is not only God's Throne but it is your
corrupt and wholly poisoned with Self-Love we prefer every base Interest and Trifle before God nay we prefer carnal Self before God Some are wholly brutish and so they may wallow in Ease and Pleasure and eat the Fat and drink the Sweet never think of God care not how God is dishonoured both by themselves and others And then some O how tender are they in matters of their own Concernment and affected with it more than for the Glory of God! Ioh. 12. 43. They are more affected with their own Honour and their own Loss and Reproach than with God's dishonour or God's Glory If their own Reputation be but hazarded a little O how it stings them to the Heart But if they be faulty towards God they can pass it over without Trouble A Word of Disgrace a little Contempt cast upon our Persons kindles the Coals and â—ills us with Rage but we can hear God's Name dishonoured and not be moved with it When they pray if they beg outward Blessings if they ask any thing it is for their Lusts not for God 't is but to feed their Pomp and Excess and that they may shine in the Pomp and Splendor of external Accommodations If they beg Quickning and Enlargment it is for their own Honour that their Lusts may be fed by the Contributions of Heaven So by a wicked Design they would even make God to serve the Devil The best of us when we come to pray what a deep Sense have we of our own Wants and no desire of the Glory of God If we beg daily Bread Maintenance and Protection we do not beg it as a Talent to be improved for our Master's use but as Fuel for our Lusts. If we beg Deliverance it is because we are in pain and ill at ease not that we may Honour and glorify God that Mercy and Truth may shine forth If we beg Pardon it is only to get rid of the Smart and enlarged out of the Stocks of Conscience If they beg Grace it is but a lazy Wish after Sanctification because they are convinced there is no other way to be happy If they beg eternal Glory they do not beg it for God it appears plainly because they can be content to dishonour God long provided they at length may be saved Most of us pray without a Heart set to glorify God and to bring Honour unto his great Name Tho a Man hath never so much sense and feeling in his Prayer yet if his Hâ—art be not duly set as to the Glory of God his Prayer is turned into Sin It is not the manner of the Vehemency only for a Carnal Spring may send forth High-Tides of Affection and Motions that come from Lust may be earnest and very rapid Therefore it is not enough to have Fervour and Vehemency but when our aim is to honour and glorify God Zech. 7. 5 6. When ye fasted did ye at all fast unto me even to me And when ye did eat and when ye did drink did you not eat for your selves and drink for your selves Vse 2. For Exhortation to press us to seek the Glory of God above all things Take these Arguments 1. How necessary it is the Lord should have his Glory The World serves for no other purpose it is made and continued for this End Rev. 4. 11. Thou art worthy O Lord to receive Glory and Honour and Power For thou hast created all things and for thy Pleasure they are and were created All that God hath made it was for his own Glory And Rom. 11. 36. For of him and through him and to him are all things To whom be Glory for ever Amen Of him in a way of Creation Through him by way of Providential Influence and Supportation that they may be To him in their final tendency and result God did not make us for our selves but his own Glory 2. It is a singular Benefit to be admitted to sanctify God's Name O that poor Worms should come and put the Crown upon God's Head And that he will count any thing we can do to be a Glory to himself â— Chron. 29. 14. But who am I and what is my People that we should be able to offer so willingly after this sort For all things come of thee and of thine own have we given thee 3. Consider how much it concerneth us that we may make some Restitution for our former dishonouring of God therefore we should be more zealous in this Work How forward have we been to dishonour God in Thought Word and Deed before the Lord wrought upon us There is not a Mercy but we have abused it nor any thing we have medled with but one way or other we have turned it to the Lord's Reproach and Dishonour Now when the Lord hath put Grace in our Hearts When we are a People formed for his Praise Isa. 43. When he hath made us anew we should think of making some Restitution some amends to God and should zealously affect his Glory above all things Vse 3. For Trial. Do we prefer the Glory of God in the first place Take these Marks 1. Then we would be content with our own loss provided the Name of God may gain any respect in the World and so he may be magnified no matter what becomes of us and our Interest and Concernment Phil. 1. 20. The Apostle expresseth there a kind of Indifferency So Christ shall be magnified in my Body whether it be by Life or by Death O then it is a sign you make it your purpose drift and care when you are contented to do or be any thing that God will have you to be or do This holds good not only in temporal Concernments when you are content to want necessary Food c. But it holds also in Spiritual Concernments As to sense of Pardon tho God should suspend the Consolations of his Spirit yet if it be for the Glory of his Grace I am to be content Nay in some Cases God's Glory is more to be cared for than our own Salvation if they two could come in competition but that case never falls out with the Creature our Salvation is conjoyned with the Glory of God But yet in supposition if it should as Paul and Moses puts the Supposition Exod. 32. 32. Blot me I pray thee out of the Book which thou hast written So God might be honoured in saving that People So Rom. 9. 3. For I could wish that my self werâ— accursed from Christ for my Brethren my Kinsmen according to the Flesh. It was not a rash Speech a thing spoken out of an unadvised Passion see but with what a serious Preâ—ace it is ushered in vers 1. God is my Witness I lye not my Conscience also bearing me witness in the Holy Ghost He calls God to witness this was the real disposition of his Heart and he speaks advisedly and with good deliberation Object But is it lawful thus to wish to be accursed Certainly Paul could not
holy Name God can turn the Hearts of Men this way and that way according as he pleaseth Prov. 21. 1. The King's Heart is in the hand of the Lord as the Rivers of Water he turneth it whithersoever he will As a Man can dispose of a Water-Course turn it hither and thither as the Necessities of his Field or Garden require So can God draw out the Hearts and Respects of Men. Surely there would not be so many Disorders in the World if we did often reflect upon 〈◊〉 Attribute or did deal with God about his Power over the Spirits of Men. We are wrathful and think nothing but the Confusion of Men would serve the Turn and there is no Riddance of our Burthen but by the Destruction of those who stand in our way Whereas the Conversion of Men a Change of their Spirits and Hearts would be a better Cure and bring more Honour to God and Safety with it The truth is we look more to Men than to God and that is the Reason why we pitch rather upon the Destruction than the Conversion of others Destruction that may be executed by the Creature but Conversion that is a Power to order and regulate the Spirits of Men which God hath reserved in his own hands One Angel could destroy above an Hundred and Eighty Thousand in Sennacherib's Camp in one Night but all the Angels with their united Strength cannot draw in one Heart to God But now the God of the Spirits of all Flesh who is too hard for him O did we often reflect upon this we would be dealing with God about this Matter that he would work upon the Spirits of Men. If there be a wicked Ruler or an obstinate Child or Servant c. that he would sanctify himself upon them and change their Hearts 2. You discover much Love to God when as you would not dishonour him your selves so you are careful others may not dishonour him Praise him all ye Ends of the Earth Psal. 98. 4. 100. 1. You would have all the World own him Private Spirits that would impale and enclose Religion that they may shine alone they do not love God but themselves their own Credit and their own Profit Would to God all the Lord's People were Prophets Numb 11. 29. That was a free and noble Speech God is resembled to the Sun because it is He that must shine alone but the Church is compared to the Moon and Stars where all may shine but every Star in its own glory True Christians would have all to be as they are unless it be with respect to their Bonds and Incumbrances 3. You discover Love to others you would have them glorify God The Angels they rejoice when a Sinner is converted they have a great Love to Souls Luke 15. 7. And so do Christians the more spiritual they are the more they come near to the blessed Spirits above and the more affected they are with the good done to others and with their Conversion Saith Paul Rom. 9. 3. I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the Flesh Such a Zeal and entire Affection he had to the Souls of others that he could lay all his personal Happiness at Christ's feet And thus you see what need we have to deal seriously with God in this Business if indeed we make this our Aim Especially those which are in publick Relations as Paul was which had an Office put upon him to procure the Salvation of others how will their Hearts run out upon it Secondly It is needful we should deal with God about the sanctifying of his Name as in regard of Persons so of Things and Events God hath the disposal of all Events in his own hands There are many Things which concern the Glory of God that are out of our Reach and are wholly in God's hands and therefore it discovers our Love to his Glory and our Submission to his wise and powerful Government of all Affairs when we deal with God about it and refer the Matter to his disposal and say Lord hallowed be thy Name take the Work into thy own hands We discover our Love to his Glory because we make it a part of our Request that all these Events may conduce to the glory of his Majesty As Ioshua when Israel fell before their Enemies Iosh. 7. 9. Lord what wilt thou do for thy great Name There was his Trouble And Moses Numb 14. 15 16. What will the Nations say round about Because the Lord was not able to bring this People into the Land which he sware unto them therefore he hath slain them in the Wilderness It goeth near to the Heart of God's Children when they see any thing that will tend to God's Reproach But that is not all it is not enough we discover that but also our Submission to his wise and powerful Government when we refer the Matter to his disposal and can see that he can work out his own Ends out of all the Confusions which happen there out of Sins Errors Wars Blood Psal. 76. 10. The Wrath of Man shall praise thee the Remainder of Wrath shalt thou restrain In the Septuagint it is the Wrath of Man shall keep Holy-Day to thee shall increase a Festival for thee God many times gets up in the World upon Satan's Shoulders When Matters are ravell'd and disordered he can find out the right End of the Thread and how to disentangle us again and when we have spoil'd a Business he can dispose it for good and make an Advantage of those things which seem to obscure the Glory of his Name By the way both these must go together our Love to his Glory and our Submission to his Providence Our Love to his Glory for we should not be altogether wretchless and careless how Things go and yet not carking because of the Wisdom and Power of his Providence The truth is we should be more sollicitous about Duties than Events The Glory of Events belongeth to God himself and we are not to take his Work out of his hand but mind him in it Look as some would lern their School-fellows Lesson better than their own so we would have Things carried thus and thus And so by murmuring we tax Providence rather than adore it and we eclipse the Glory of God Yet we must be sensible of the Reproaches cast upon God and must pray the Lord to vindicate and right his Name to take the Way and Means into his own hands Thus you have seen the Necessity of putting up such a Request to God Hallowed be thy Name Vse 1. Is for Information It informs us That whatever we bestow upon God we have it from God at first 1 Chron. 29. 11. Of thine own have we given thee The King of all the Earth we cannot pay him any Tribute but out of his own Exchequer When we are best affected to God's Interest and pray for God's Concernments we must beg the
his Purchase then the godly Christian comes to have his Crown 1 Pet. 5. 4. When the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away He that hath been careful to honour God in his Relation then the great Shepherd comes to put the Crown of Glory which fades not away upon his Head Are the Children of God always in this Frame as to desire his Coming Many tremble at the thoughts of it and can have no comfort for want of Assurance of God's Love and many times the Saints do not feel such Inclinations and such ardent and strong Desires I answer 1. The meanest Saint hath some Inclination this way he cannot but desire Christ should come into his Heart and bless him in turning him from his Sins and that he should come to Judgment since Comfort and Reward is more naturally embraced than Duty Whoever is begotten to God is begotten to a lively Hope 1 Pet. 1. 3. his Heart is carried this way tho not with so much Strength and lively Motions as others are Yet I grant 2. Sometimes there may be a Drowsiness and Indisposition when their Lamps are not burning when they are grown careless and fallen asleep as the wise Virgins slept as well as the foolish by a sluggish Security And the Saints may find themselves indisposed possibly by the remission of their Watchfulness they may contract an Indisposition yet there is a Spirit stirring this way which begins with the new Birth and still continues tho it doth not always alike put forth it self A Wife desires her Husband 's coming home yet it may be all is not in such good Order Now all Christians desire the coming of Christ but they are not so watchful therefore are not so lively Security brings Deadness until God awakens them by some sharp Affliction The Needle that is touched with the Loadstone yet may a little be discomposed and turned aside but it settles again This is the right Posture and Frame of a gracious Soul to be thus earnestly bent and carried out after the coming of Christ. 3. I answer again The Church doth really and heartily desire this Coming tho they may tremble at some Circumstances of it When we think of this great Day and of the Book that shall be opened and the impartial Proceedings there is some degree of Bondage still left in the Saints that doth a little weaken their Confidence and Boldness 1 Iohn 4. 18. we are told Perfect Love casteth out Fear because Fear hath Torment Until our Graces are perfect there is something of Fear APPLICATION Vse 1. To reprove those that do not desire the coming of Christ but put off the thoughts of it why Because it casts a damp upon their fleshly rejoycing Which put far away the Day of the Lord the evil Day it is so to them Amos 6. 3. They wish it would never come and would be glad in their Hearts to hear such News why For Christ's coming is their Torment and Burthen they look upon it as a Vengeance and an evil Day therefore are loth to entertain the thought of it Saith Austin Canst thou pray that the Kingdom of God may come when thou art afraid the Kingdom of God should come A carnal Man cannot say the Lord's Prayer without being afraid they tremble at the remembrance of it they are afraid it should be true and afraid to be heard if it might go by their Voice Christ should never come The Voice of corrupt Nature is Depart from us And what can the Almighty do for them Job 22. 17. Or if they do desire it it is but in a slight formal manner as those in the Prophet that would see the Day of the Lord yet they could not bear it Amos 5. 18. Wo unto you that desire the Day of the Lord to what end is it for you The Day of the Lord is Darkness and not Light They little consider what they are doing and what is their Danger when they are making such a Prayer to God Thy Kingdom come Vse 2. For Trial. How are you affected towards the Coming of Christ Are you carried out with such an Inclination and Bent of Heart as the Day of your Perfection and the Day of your solemn Enjoyment of God Is the Bent of your Heart carried out to things to come If there be looking then there would 1. Be a preparing A Man that expects and desires the coming of a great Person to his House will make all things ready is careful to furnish himself When all is sluttish and nasty and nothing of Provision do you look for your Guest What have you done as to the Day of Christ's Coming Have you judged your selves 1 Cor. 11. 31. If we would judg our selves we should not be judged Have you ever seriously passed Sentence upon your selves according to the Law that you may be found in Christ. Rom. 8. 1. There is no Condemnation to them that are in Christ. That you may have Christ's Righteousness to bear you out in that Day against Christ's Judgment Are you so as you would be found in him Do you live soberly righteously and godly in this present World Strict walking is a preparing and providing for this Day you do but provide for Terror when you give way to Sin 2 Pet. 3. 10 11. The Day of the Lord will come as a Thief in the Night therefore what manner of Persons should ye be in all holy Conversation and Godliness looking for and hasting unto the coming of the Day of God We should be trimming up our Lamps 2. What kind of Entertainment do you give to Christ now Do you entertain him for the present into your Hearts in his Ordinances A Woman that never cares to hear from her Husband doth she long for his Coming O be careful now to get Christ into your Hearts 3. What doth this Expectation produce what revivings in the fore-thoughts of it Iohn 8. 56. Abraham rejoyced to see my Day and he saw it and was glad He means the Day of his Incarnation the Day of his Abode in the World Abraham foresaw by the Eagle-Eye of his Faith through all Mists Clouds Vails and Ceremonies he got a sight of Christ's Day and it did him good at Heart Do the Apprehensions of it make your Hearts spring and leap within you for joy What Groanings Longings what dealing with God about it doth it produce Rom. 8. 19. For the earnest Expectation of the Creature waiteth for the manifestation of the Sons of God What Support and Strength doth it give you against the Burthens and Sorrows of this present Life to remember Christ will come Vse 3. To press us to this sweet Affection and Disposition of the Saints I might mention the Profit of it this longing looking and waiting for the coming of Christ it will make us heavenly in our Conversation Christ is there where should we converse most but where Christ is And it makes us faithful in
but they are hidden among others Therefore Reprobates are called obiter by the by as others are called according to purpose and therefore they have the Benefit of the common Call and the common Offer The World stands for the Elects sake yet others have the Benefit of the World and worldly Things So the Word is preached for the Elects sake yet others have the Benefit of an external Call The Sun shines tho blind Men see it not The Rain falls upon Rocks and Mountains as well as fruitful Valleys So God may suffer these Exhortations to light upon wicked Men. And again as to them it is for their Conviction it is to bridle their Corruptions it is at least a means to civilize them and keep them from growing worse Therefore such kind of Doctrines and Persuasions restrain their Wickedness Therefore it stands well enough with the Wisdom of the Law-giver to call upon Men and invite them with Promises and Threatnings to Repentance Therefore now let me shew How doth God reduce and frame our Hearts to the Obedience of his Will The Ways God useth are of two sorts Moral and Real 1. God works morally so as to preserve Man's Nature and the Principles thereof therefore he works by sweet Inclination not with Violence So he comes with Blandishments and comfortable Words Hos. 2. 14. I will allure her and bring her into the Wilderness and speak comfortably unto her So Gen. 9. 27. The Lord shall persuade Japhet and he shall dwell in the Tents of Shem. By fair and kindly Words he draweth on Men to the liking of the Gospel He offereth no violence to our natural Principles but to our Corruptions God doth not make the Will to be no Will but to be a good Will He restoreth the Faculties to their right Use and Exercise He layeth forth the Beauty and Excellency of his Grace and a glorious Estate he sets before our Eyes and â—o out-bids Temptation and draweth our Hearts to himself And God not only doth work suitably to our general Nature as we are reasonable Creatures but suitably to the particular Frame of the Heart Some are of a stout and stubborn Temper and will not be subdued by milder Means and Motives therefore God breaks them with Fears and Terrors and with a Spirit of Conviction And others he draws them on by Love and by a gentle Application That God hath respect to Mens particular Tempers was figured in those extraordinary Ways of Appearance and Manifestation they are fitted according to the State of Men. To Moses that was a Shepherd and was acquainted with Bushes God appears in a Bush of Fire And to the Wise Men that were skill'd in the Motions of the heavenly Bodies he appears in a Star And to Peter that was a Fisherman he appears to him and shews his Power first in the Draught of Fishes So still these are Pledges of this kind of Dispensation that God will work suitably not only to our general Nature as Men but to our particular State and Temper Yea yet further to set on this moral Way of working there is a fit Subordination of the Circumstances of Providence God takes the wild Asses in their Month and he hath his Season wherein to surprize the Heâ—rts of Sinners Prov. 25. 11. A Word fitly spoken is like Apples of Gold in Pictures of Silver God comes in in a fit Season as when a Soul is humbled by some sudden Accident As one was converted by seeing a Man fall down dead suddenly by him God ordereth some Providences to work and awaken the Hearts of Men. Or else by some great Affliction Hos. 2. 14. I will bring her into the Wilderness and speak comfortably unto her God finds many a Sinner in the Briars as Abraham found the Lamb. Stubborn Humors are then most broken Metal in the Furnace is capable of any Form God may suit and dispose us so that he may come in in a fit season to the Soul Or in Terrors of Conscience when the Heart is scourged with remorse for great Sins All this is God's moral Work 2. There is a real Work which goes along with this Persuasion there is an Almighty Power For bare Persuasion cannot make the Blind to see the Dead to live or open the Heart of Man that is so desperately and obstinately wicked until he puts his Fingers upon the Holes of the Lock until he begins to open the Heart Concerning this real Work observe it is secret yet thorow and prevailing so as the Effect doth follow when God will convert The exact Manner of God's drawing is unknown Austin calls it an inward hidden and unspeakable Power which God putteth forth together with the Word it is marvellous in our Eyes but he that knew how to creat Souls knows how to work upon them This Power it is like the Influences of the Heavens which so insinuate themselves with the Operation of second Causes that they cannot be seen so there is such a mighty Power working in us tho we cannot tell how to express it We cannot say there is no such Power because we do not know what it is And as this Power is secret so when this Power is put forth it is prevailing he works prevailingly so as the Effect must necessarily follow The Grace God gives to Men to convert them it is not a Power to be converted repent and believe if they will no but he gives Repentance he gives Faith and works so as the Effect shall succeed He works efficaciously and determinately so as to oppose all the Resistance of the Will and accomplish his Work That 's the first Branch Secondly When we are thus framed by Grace after Conversion God still concurreth and must help us to do his Will He doth not only give us the Habit of Grace but actual Help in the Work of Obedience Isa. 26. 12. Thou hast wrought all our Works in us But why is it that still the Lord worketh in us both to will and to do unto the last and not only begins with us but still keeps Grace in his own hands so as we shall have our Supplies from Heaven from day to day There are several Reasons 1. Because it endeareth God to a gracious Soul The more Visits we have from God and the more he is mindful of us at every turn the more is God endeared to us In such a Duty there we met with Comfort and Enlargement because God was there that is noted and regarded so that the Lord is rendred the more precious The Experiment we have of God in every Duty doth the more make us prize his Grace As David Psal. 119. 93. I will never forget thy Precepts for with them thou hast quickned me I shall never forget such a Sermon and such a Prayer because there I met with God So in Affliction Rom. 5. 3. Patience worketh Experience or in such a Conflict we had such a Support this endeareth God to the Soul As mutual Acts of
such a Right as sollicited Vengeance But the Right Christ purchased was a gracious Right that God might protect and preserve us Well then if Christ purchased Body and Soul he hath obtained not only that God should be gracious to our Souls but gracious to our Bodies then the Argument runs clearly for confirming the Faith of the Saints in expectation of temporal Benefits 2. God hath given us greater things therefore he will not stand upon the less when a Man hath been at great Cost he will not lose it The Lord hath given us his Christ Rom. 8. 32. He that spared not his own his Son but delivered him up for us all how shall he not with him also freely give us all Things Can any Man be so illogical so ill-skilled in Consequences as not to conclude from thence if God give us Christ with him he will give us all things So Mat. 6. 33. Seek first the Kingdom of God and his Righteousness and all other Things shall be added to you 3. These things are dispensed to inferior yea to the worst of his Creatures Psal. 147. 9. He giveth to the Beast his Food and to the young Ravens which cry Will God maintain the Beasts of the Field and will he not maintain his Children It is monstrous and unnatural to think thus that God will not support you and bear you out in your Work This is Christ's own Argument Mat. 6. 34. Take therefore no thought for the Morrow for the Morrow shall take thought for the Things of it self Sufficient unto the Day is the Evil thereof Daily Bread is in your Father's Power and he gives it graciously to all his Creatures and therefore certainly he will give it to you Thus you may see with what Confidence you may expect daily Supplies Secondly It informs us that we may ask temporal Things if we ask them lawfully It is true Prayers to God for spiritual Things are more acceptable As your Child pleaseth you better when it comes to you to be taught its Book rather than when it comes for an Apple So it is more pleasing to God when you come for the Mediator's Blessing and spiritual Things Acts 3. 26. God hath sent him to bless you in turning away every one of you from his Iniquities But yet we may ask other Things why For they are good and useful to us in the Course of our Service and without them we are exposed to many Temptations And Prayer easeth you of a deal of carking about them Phil. 4. 6. Be careful for nothing but in every Thing by Prayer and Supplication with Thanksgiving let your Requests be made known unto God We may ask them but it must be lawfully and that for Order not in the first place That is howling when we come to God meerly for Corn Wine and Oil when we prefer these Things before his Favour and the Graces of his Spirit Then it must be lawful too as to the Manner a moderate Proportion not to set God a Task to maintain you at such a rate but to ask a moderate Allowance Christ teacheth us here to pray for Bread which is a necessary Allowance Prov. 30. 8. Feed me with Food convenient for me And 1 Tim. 6. 8. If we have Food and Raiment let us therewith be content And then ask them with Humility and Submission to the Will of God We ought to say as in Iam. 4. 15. If the Lord will we will go to such a Place and get Gain And then lawfully too as to the End not for an unlawful End for Ostentation and Riot that we may live at large and at ease Jam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your Lusts. But we must ask it for a good End Psal. 115. 1. Not unto us O Lord not unto us but unto thy Name give Glory for thy Mercy and for thy Truths sake Lord not for our Ease or our Plenty but that thy Name may be glorified that we may be supported in Service And then again lawfully as to the Plea We must not come and challenge it as if it were our Due we must not use the Plea of Merit but of Mercy Our Saviour doth not say Let this Bread come to us any how as he saith Let thy Will be done our Subjection to God is due but Give us this day our daily Bread acknowledging the Lord's Mercy Vse 2. Let us not place our Confidence in second Causes but in God by whose Goodness and Providence over us all temporal Things do come unto us for without him all our Carking and Labour is nothing and if we have our Wishes without Labour yet we shall not have our Comfort and Blessing without God Mat. 6. 27. Which of you by taking thought can add one Cubit unto his Stature By taking thought he meaneth anxious Care about Success We cannot change the Colour of a Hair by all our anxious Thoughts We cannot make our selves stronger or taller Many a Man is pierced through with worldly Cares and still the World frowns upon him so all his Care comes to nothing Prov. 10. 4. it is said The Hand of the Diligent maketh rich compare it with vers 22. and it is said The Blessing of the Lord it maketh rich and he addeth no Sorrow with it Most commonly they that are diligent they thrive with their Diligence yea but if that be all if they have not the Lord's Blessing they have not that Sweetness and Peace when they have gotten Abundance O therefore let us place our Confidence not in second Causes but in God Vse 3. Let us be thankful to God for these vvorldly Things that vve enjoy I urge this First Because of the Danger of Ingratitude Usually we never forget God more than when he remembreth us most When Men have what they would have then God is neglected they grow careless in Prayer or flat and cold in the performance of it There is a great deal of difference between Men poor and rich When poor they will seem to put a natural Fervency into their Prayers but when rich they grow cold and careless Mark what the Lord saith Hosea 13. 6. They were â—illed and their Heart was exalted therefore have they forgotten me O how frequent is this that many having been kept under a great Sense of God in a low Condition but when they have been well at ease then they bear it up as if they could live without God the Bucket comes to the River with an empty Mouth gaping to receive its Fulness as it were but when it is full the Bottom is turned towards it So it is very usual with Men to turn their Backs upon the Mercy-Seat and when the Lord hath given them great Increase in worldly Things and leased out a great Estate to them he hath very little Rent from them Now because this is usual therefore those whom God hath blessed with the Supplies of the present Life how
God by the Death of his Son much more being reconciled we shall be saved by his Life Thirdly The Terms upon which 't is dispensed are Faith and Repentance 1. Faith Acts 10. 43. To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins Faith is necessary to honour the Mercy of God to own the Surety to consent to his Undertaking to encourage the Creature to look after this Benefit 2. Repentance Which implieth a sorrow for Sin with a serious purpose of forsaking it Sorrow for Sin no Man can seriously desire a Pardon but he that is touched with a sense of his Sin moved and troubled at it And then for purpose of forsaking Ezek. 33. 12. As for the wickedness of the Wicked he shall not fall thereby in the day that he turneth from his Wickedness Sin pardoned must be left otherwise a Pardon given to a wicked Man would be a confirmation of his Sin or a concession of leave to sin Well then let us seek Pardon of God in this way And lead us not into Temptation WE are now come to the sixth Petition which is doubly exprest I. Negatively Lead us not into Temptation II. Affirmatively But deliver us from Evil. The first part doth more concern preventing Grace that we may not fall into Evil and the second recovering Grace that if we fall into Evil we may not be overcome of it nor overwhelmed by it but may find deliverance from the Lord. Here we pray 1. that we may not be tempted Or 2. if the Lord see it fit we should be tempted that we may not yield Or 3. if we yield that we may not totally be overcome As the former Petition concerned the guilt of Sin so this concerns the Reign and Power of it In this first Part take notice First Of the Evil deprecated or that which we pray against and that is Temptation Secondly The manner of Deprecation Lead us not In which there is something implied and something formally asked â— Something implied and that is 1. God's Providence when we say to God Lead us not we do acknowledg he hath the disposal of Temptation 2. God's Iustice and our Desert that for former Sins God may suffer this Evil to befal us We have so often provoked the Lord that in a judicial manner he may suffer us to be tempted 3. Our weakness that we are unable to stand under such a condition by our own strength therefore we go to God 2. Something formally asked that is either that God would prevent the Temptation or if he should use such a Dispensation towards us give us Grace to overcome it Of these things I shall speak in their Order First Of the Evil deprecated and from thence observe Doct. 1. That Temptations are a usual Evil wherewith we encounter in the present World Here I shall I. Open the Nature of Temptations II. I shall give you some Observations concerning them III. The Reasons of it I. For the Nature of Temptations Temptation is a proving or making tryal of a Thing or Person what he is and what he will do And thus sometimes we are said to tempt God and at other times God is said to tempt us 1. We are said to tempt God when we put it to the proof whether he will be as good as his word either in the Cominatory or Promissory part thereof Psalm 95. 9. When your Fathers tempted me proved me and saw my Works they tempted God as they put him often upon the trial To note that by the way there 's a two-fold tempting or proving of God either in a way of Duty or Sin In a way of Duty when we wait to see his Promise fulfill'd And so Mal. 3. 10. Prove me now herewith saith the Lord of Hosts I will not open you the Windows of Heaven and pour you out a Blessing come pay your Tithes and Offerings He would have the Portion which belonged to himself and prove me now herewith c. God submits to a Trial from Experience when we wait for the Good promised Thus we try God and try his Word Psal. 18. 30. The Word of the Lord is a tried Word He is a Buckler to all those that trust in him All those which build upon it that wait to see what God will do they will find it upon experience to be accomplished to a tittle Never did any build upon it or wait for the accomplishment of it in vain 2. In a way of Sin Many ways we are said to tempt God When we set God a task in satisfying our Conceits and Carnal Affections Psal. 78. 18. They tempted God in their Hearts by asking Meat for their Lusts And when we will not believe in him but upon Conditions of our own making or when we consine him to our Means or Time or manner of working or would have some extraordinary proof of his Being and Power and Goodness or see whether God will punish us though we sin against him All these ways we are said to tempt God in a way of Sin But that 's not my business now Therefore 2. As Man tempts God so is Man himself tempted Now Man is either tempted First By God Secondly By Satan Thirdly By his own Heart First Man is tempted by God Gen. 22. 1. And it came to pass after these things that God did tempt Abraham How is God said to tempt Man When he trieth what is in us Deut. 8. 2. To humble thee and to prove thee to know what was in thine Heart either what of Grace or what of Sin is in our Heart 1. What of Grace Thus the Lord tries us by Afflictions by delays of Promises and other means becoming his Holy Nature By Afflictions for they are called a Trial 1 Pet. 1. 6. Now for a Season if need be ye are in heaviness through manifold Temptations The Afflictions of the Gospel are called Temptations And so by delay of Promises God trieth us sometimes by delaying the accomplishment of his Promise as in Psalm 105. 19. Vntil the Time that his Word came the Word of the Lord tried him that is until the Promise was fulfilled and accomplished A Man is put to trial of all the Grace that is in his Heart 2. God tries what Corruption there is in us He trieth this either by offering Occasions or withdrawing his Grace or by permitting Satan to tempt us 1. By offering Occasions in the course of his Providence God puts us upon trial there sometimes by want sometimes by fulness By Want John 6. 5 6. Whence shall we buy Bread that these may eat saith Christ to Philip. And this he said to prove him for he himself knew what he would do Christ will have the weakness of his Followers tried as well as their strength And he trieth his People often by this kind of trial when there are many Mouths and no Meat and a Man cannot see which way his visible Supplies shall
hath a great deal of care of them under their Trials As a Gold-Smith when he casts his Metal into the Furnace he doth not lose it there and look after it no more but sits and prys and looks to see if it be not too hot that nothing be split nothing lost So it is said Mal. 3. 3. And he shall sit as a Refiner and Purifier of Silver and he shall purify the Sons of Levi and purge them as Gold and Silver that they may offer unto the Lord an Offering in Righteousness The Lord will observe his People when they are under Trial how to moderate Affliction how to refresh them with seasonable Comfort that all this might better them and bring them to good 7. Tho in our Trials we manifest Weakness as well as Grace yet that weakness is to be done away You must remember Weakness is manifested that it may be removed and Grace manifested that it may be strengthned When Gold and Silver is try'd in the Furnace there is not only pure Metal discovered but also the drossy part mingled with it but it is so discovered that it may be severed from the Gold Such is our Trial it may discover a great deal of Dross and Sin in us But this is our Comfort that as it doth discover Sin so it conduceth to mortify Sin Therefore saith Iob Chap. 23. 10. When he hath tried me I shall come forth as Gold that is purified and refined and having the drossy part eaten out 8. God permits us to be tempted of Satan and his Instruments for his Glory and our Good For his Glory that his Power may be discovered in our Preservation in upholding that Grace he hath put into us 2 Cor. 12. 10. Therefore I take pleasure in Infirmities in Reproaches in Necessities in Persecutions in Distresses for Christ's sake for when I am weak then am I strong We should be glad that God be glorified tho with our great Inconvenience And it is for our Good to correct our Pride and Vain-Glory When Peter presumed of his Strength then God left him to be tempted of the Damsel Mat. 26. 33 34 35 70. 9. When God permitteth Satan to exercise us tho he suspends the Victory yet if he give us Grace to fight and to maintain the Combate it is a great Mercy For so he dealt with Paul when he had to do with the Messenger of Satan Satan was in that trouble be it what it will he had only this Answer 2 Cor. 12. 9. My Grace is sufficient for thee for my Strength is made perfect in Weakness Three times he had been with God and then he gets his answer and it was only this My Grace c. Jesus Christ in his Conflict and Combate was answered as to Support and so was heard in the Things he feared So if God give Strength to the Soul it is an answer tho he do not take off the Trial. Secondly There are Temptations from Satan as well as from God who is called the Tempter Mat. 4. 3. Now the Devil's Temptations they are Evil and for Evil. How doth the Devil tempt 1. By propounding Objects As Luke 4. 5. He shewed unto him all the Kingdoms of the World in a moment of time He had nothing to work upon within therefore he propounds outward Objects So still the Devil tempts us with a curious Eye to take in the Object that it may be a Bait and Snare to the Soul Achan takes notice of it himself Josh. 7. 21. When I saw among the Spoils a goodly Babylonish Garment and a Wedg of Gold then I coveted them and took them I saw I coveted and I took The Eye awakens Desire and Desire that inclines to Practise So Prov. 23. 31. Look not thou upon the Wine when it is red when it giveth his colour in the Cup when it moveth it self aright Unless we shut the Windows of the Soul this pestilent Plague gets in by the Senses The Heart is corrupted by Objects that we take in by the Senses as it corrupted Eve dealt with her first by the Sense the forbidden Fruit was full in her way then the Devil sets upon her 2. He tempts by the persuasion of Instruments who are the Devil's Spokes-men Thus was Ioseph tempted by the Inticements and Blandishments of his Mistress Gen. 39. 7. And many times the Devil sets nearest Friends and Relations to weaken their Zeal and withdraw their Hearts from God Mat. 16. 23. Saith Christ to Peter Get thee behind me Satan It was Peter said it yet Christ rebuked Satan for the Devil had a hand in it he makes one of Christ's Disciples his Instrument 3. He doth it by internal suggestion 1 Chron. 21. 1. And Satan stood up against Israel and provoked David to number Israel that is by internal suggestion John 13. 2. The Devil put it into the Heart of Judas to betray him He haunts and pesters the Hearts of Men by vain Thoughts and carnal Imaginations So the God of this World is said to blind their Minds 2 Cor. 4. 4. 4. By stirring up the Humors of our Body When he seeth Men inclined to Wrath and angry Motions or Lust the Devil joins and makes the Tempest the more violent He knows what use to make of an angry Look a wanton Glance he knows how to tempt by awakening the Humors of our own Body against us Take some Observations here 1. In all Sins Satan joineth he is not idle but makes use of every Inclination of ours as he sees the Tree leaning he joins issue But some Sins are purely of his suggestion horrid Sins and such as are so very Evil that they could come from no other but from the Devil such Sins as could not be acted by Man in an ordinary course of sinning As Iudas his Treason though he were Devil enough to plot such a thing yet it is said Satan put it into his Heart And such singular Diabolical Suggestions may be darted into the Bosom of Believers sometimes Thoughts of Atheism Blasphemy unnatural Sins Self-murder suspicion of the Gospel these things the Devil throws in Therefore Ephes. 6. 16. Believers are warned to quench these fiery Darts that the Devil hurls into the Souls of Men. 2. Every Man is haunted with special Temptations from Temper Sex Age Custom Calling Company Course of Aflairs these things are often spoken of in Scripture From Temper God makes use of Temper For though he plants all Grace in the Hearts of the Regenerate yet there are certain Graces wherein they are eminent as Timothy for Temperance Moses for Meekness c. Thus Paul speaks of the Law in his Members Rom. 7. 23. The Devil may find Forces from the Temper of the Body to destroy the Soul So also from Sex as he beguiled Eve 2 Cor. 11. 3. And from Age we read of youthful Lusts 2 Tim. 2. 22. And how strong the Devil is about young Ones 1 Iohn 2. 13. I have written unto you young Men because ye have
overcome the wicked One. They are most assaulted with Pride with youthful Lusts suitable to their Age. So from Custom and Education Psal. 18. 23. I kept my self from mine Iniquity Every Man hath his Iniquity that is such as his Education and Custom hath wrought upon him which makes the Sin prevail over other Sins A Child of God hath a predominant Sin not over Grace for that 's inconsistent with sincerity but some Master-Sin which prevails over the rest according as the Channel is cut so corrupt Nature runs but some in this Channel and some in that Every Man hath his special Sin and accordingly the Devil plies him Then our Calling is a special Temptation 1 Tim. 3. 6. the Apostle speaks that a Bishop should not be a Novice lest being lifted up with pride he fall into the condemnation of the Devil Pride and Ostentation of Gifts and vain-Glory in such publick Service Many other Sins follow every Calling Therefore if you would be skill'd in Satan's Enterprises you must mind Temper Age Calling So Company As a Man's Company is his Soul is insensibly tainted As a Man that walks in the Sun is tann'd before he is aware so are the Souls of Men sullied and defiled by Carnal Company before they be aware A Man would think of all Sins Passion is so uncomely that it should not tempt another Man Yet it is said Prov. 22. 24 25. Make no friendship with an angry Man and with a furious Man thou shalt not go lest thou learn his ways and get a Snare to thy Soul for the more accustomed to them the less odious they seem so by little and little our Spirits are shaped and fitted for such a Sin There are certain Sins that are more special Temptations Look as every Disease hath a Diet which suits with it so all Sins in the Soul Satan knows what Baits we will catch at It may be a Man that is addicted to the Pleasures of the Flesh may despise Profit and therefore the Devil will not ply him that way So a Man that is addicted to Gain despiseth pleasure The Devil suits him with a Bait that suits the Disease of his Soul It is an Opinion the Devils have their several Wards and Quarters some for such a sort of Sinners others for another sort Look as the Heathens had several Gods which were indeed Devils as Baccus the God of Riot or Patron of Good-fellowship and Venus of Wantonness and Love and Mars the Devil of revengeful and angry Spirits And we read of Mammon for Wealth Mat. 6. 24. I know it is a fictio personae to make the Matter more sensible there is a Person feigned But there may be something of this Truth in it that the Devils have several Quarters some to humour the Covetous others inticing the Wanton others lie Leigers in Taverns and Drinking-Houses to draw Men to beastly Excess and others about the Revengeful to awaken their Rage But all this however it be 't is the Opinion of some should make us watchful over our own Desires and Inclinations for that 's it the Devil makes use of to set upon us 3. The Sin of the Devil tempting must be distinguished from our Sin in consenting If the Devil tempt and we consent not it is his Sin The envious Man may throw Weeds over the Garden-wall but if we do not suffer them to root there it is not the Gardiner's fault but the fault of the envious Man so the Devil may fling in Temptations Fiery Darts Atheistical or Blasphemous Thoughts yet if we throw them out with indignation and give no harbour and entertainment to them there it is our misery but the Devil's sin and therefore if our Hearts abhor them at the very first rising though they be Man's Cross they will be put upon Satan's account 4. Satan if he cannot prevail by the first Temptation to draw us to Sin he will seek to prevail by a second or subsequent Temptation to draw us to trouble and discomfort If he cannot weaken Grace he may molest and disturb our Comfort by flinging in a blasphemous Thought which is abhorr'd by a Christian. If he cannot draw you to deny God then he will seek to cloud things that you may suspect your own estate and thus our way is made wearisom to us Look as a Candle which sticks to a Stone-Wall though it cannot burn the Wall yet it smutcheth and defileth it So the Children of God when the Devil seeks to make their Temptations stick though he doth not burn their Hearts with these fiery Darts of Blasphemy and Atheism they catch not there yet they weaken our Comfort and then his second Temptation is to bring us to doubt of God's Love to doubt of our own Faith and to draw us to impatiency and murmuring at God's Hand Therefore it should be our care not only to withstand the Devil's first Temptation but his second also 5. Certainly they cannot stand long that seem to give up themselves to Satan's Snares How may this be done Any Carnal Affection unmortified layeth us open to the Devil 1 Tim. 6. 9. They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown Men in Destruction and Perdition If a Man cherish his Worldliness and do not mortify it he lieth ready to be seized upon as a ready Prey for Satan Iudas he had the Bag and he lay open to the Devil his Worldliness increased upon him so the Devil entreth into him Again when we ride into the Devil's Quarters and will parly with Temptation when we freely open the Windows of the Senses unto alluring Objects and can dally with the Snare and play about the Temptation then we do but tempt God to leave us and tempt the Devil to surprise us And therefore be sober be watchful for your Adversary the Devil walketh about like a roaring Lion seeking whom he may devour 1 Pet. 5. 8. Be sober What is sobriety A holy Moderation in the use of Worldy Things be sure not to leave any Carnal Affection unmortified And then be watchful take heed not to play about the Temptation nor put your selves upon occasions of Sin for then we lie open to the Devil and give him an advantage against us Thus much for the second sort of Temptations such as come from Satan The Third sort of Temptations are those which arise from our own Hearts so we call these Urgings and Solicitations to sin which we feel in our Bosoms Concerning this also I shall give some Observations 1. If there were no Devil to tempt us yet the Heart of Man is fruitful enough of all that is evil Mat. 15. 19. Out of the Heart proceed evil Thoughts Murders Adulteries Fornications Thefts false Witnesses Blasphemies There 's a black Catalogue and all comes out of the Heart of Man And among the rest observe there 's Murder which strikes at the Life of Man and Blasphemy which strikes at the
Honour and Being of God Though the Devil should stand by and say nothing to us we have enough within us to put us upon all kind of evil Jerem. 17. 9. The Heart is deceitful above all things and desperately wicked who can know it As to Actual Sins there is a difference but as to Original Sin it is the same in all All the Sins that ever have been or shall be committed in the World they are vertually in our Natures they are but Original Sin acted and drawn out this way and that way as all numbers are but one multiplied Cain's Murder Iudas's Treason Iulian's Apostacy and Enmity to Christ the Seed and Root of all is in our Nature and if we were but left to our selves and had the same Temptations and Occasions we should be as bad as others such as we would not imagine that ever we should commit is in our heart 2 King 8. 13. Is thy Servant a Dog that he should do this great thing when he had been told of those horrid Cruelties he should act upon the Women and Children of Israel No Man knows the depth of his own Wickedness if loosned of his Chain and the Restraints are taken off At first Nature abhors them in the conceit of them but when God permits us to lie under the Temptation and fair Occasion Man is not to be trusted We see in this respect what need there is to pray that God would not leave us under the Power of Temptation because the Heart of Man is prone naturally inclinable to all evil There are new Actual Sins but there is no new Original Sin that is but one and the same in all Persons and at all Times the Root of all the Mischief which hath been in the World is within us 2. That without the Flesh the World and the Devil can have no power over us A Man cannot be compell'd to sin against his own consent he may be compell'd to suffer Temptation but he is a Sinner by his own choice The World would not hurt us were it not for Lust in the Heart 2 Pet. 1. 4. Escaping the Corruption of the World through Lust. I say it is not the beauty or sweetness of the Creature but Lust which is our Ruin and Undoing and that makes the World so dangerous unto us A Spider sucketh Poison from the same Flower from which a Bee would suck Hony the fault is not in the Flower but in the Spider The Devil can do nothing unless we give him leave The Fire is kindled in our own Bosoms Satan only doth blow it up into a Flame saith Nazianzen We have the Coals in our own Hearts the Devil doth but come and blow them up Suggestion doth nothing without consent In vain doth one knock at the Door and none within to look out and make answer So all other Temptations would be in vain if there were not somewhat within that would close with what is suggested from Satan James 1. 14. Every Man is tempted when he is drawn away of his own Lust and enticed by his own Concupiscence If your Hearts did not yield if you did resist the Devil and the World could not force you When Satan came to Christ he might molest him but he found nothing in him Iohn 14. 30. As a Glass of pure Water may be shaken but there is no Filth no Mud there discovered But now the best of Men they have somewhat within them Naughtiness and Corruption enough in their own Hearts upon which Satan may work and inflame them with his fiery Darts In short We may commit Sin without Satan but Satan cannot betray us to sin without our selves cannot have his desire upon us without us 3. The Flesh doth not only make us flexible and yielding to Temptations but is active and stirring in our Hearts to force and impel us thereunto There 's a Law in our Members Rom. 7. 23. a powerful active Principle within us that is always urging us to sin We think and speak too gently of our own corrupt Hearts when we think the Corruption is sleepy and works not untill it be irritated by outward Objects and Satan's Suggestions No there 's an active stirring Principle within us that poureth out Sin as a Fountain doth Waters though no Body comes to drink of them as Gen. 6. 5. Every imagination of the Thoughts of his Heart is only evil continually There is a Mint in Man's Heart that is always at work coining evil Thoughts evil Desires evil Motions and the flesh lusteth against the Spirit Gal. 5. 17. And Sin wrought in me all manner of Concupiscence Rom. 7. 8. Though there were no other occasion to irritate but God's Law and the Motions of his Spirit yet there 's a continual Fermentation wrought by these corrupt Humors in our Hearts Natural Concupiscence doth not lie idle in them but is active and warring and the Objects that are in the World and the Solicitations of the Devil make it more violent 4. The Temptations of the Flesh and the World go in conjunction and do mutually help one another And therefore it is said 1 Joh. 2. 16. For all that is in the World the Lust of the Flesh the Lust of the Eyes c. Mark whatever is in the World he doth not mention the Object but the Lusts because these are complicated and folded up together in the Temptation The Bait is the World but the Appetite and Desire we have from the Flesh. And this is intimated in that Passage Jam. 1. 14. Every Man is tempted when he is drawn away of his own Lust and enticed There 's two Words there drawn away and enticed the drawing away notes the vehemency of desire or Inclination of our own Hearts and the enticement that 's from the Object Both ways doth Corruption work by Force and Flattery The great Bait is Pleasure the contentment that we take in outward Enjoyments And we are carried out to it by the vehement propension of corrupt Nature 5. This vehement propension of Corrupt Nature to outward things is set at work by a hope of gaining them or a fear to lose them and so we are assaulted on every hand by right-hand and left-hand Temptations By right-hand Temptations from the Flatteries and Comforts of the World which are the more dangerous because of their easy Insinuation into and strong Operation upon our Hearts and so our Comforts prove a Snare to us and an occasion to the Flesh as the Apostle saith Gal. 5. 13. And then there are left-hand Temptations which arise from shame or fear of worldly Evils as the other did arise from a desire or hope of good So the Apostle Gal. 6. 12. As many as desire to make a fair shew in the Flesh they constrain you to be circumcised only lest they should suffer persecution for the Cross of Christ. That was their temporizing then to comply with the Iews who had some National Priviledges under the Roman Government and had
for nothing but the Love of God will make us deny that which is so near and pleasing to us or that Affection which grows upon the apprehension of his Grace in Christ therefore the Grace of God is said to teach us to deny all Ungodliness and worldly Lusts Tit. 2. 12. 2. For the other Wile As Satan doth transform himself into an Angel of Light and cover his base Designs with plausible Pretences for instance Revenge shall be accounted Zeal He will difguise it so as that the very Apostles shall count it Zeal for the Glory of God when they called for Fire from Heaven to consume them even as Elias did Luke 9. 54. And Carnal Counsel shall be counted Pitty and Natural Affection Mat. 16. 22. Peter took him and began to rebuke him saying Be it far from thee Lord This shall not be unto thee He shall be the Devil's Agent to tempt Christ and his Carnal Counsel shall be looked upon as Pity to his Master And Licentiousness shall be Christian Liberty and our Liberty by Christ shall be used aâ— an occasion to the Flesh Gal. 5. 13. And an immoderate use of Carnal Pleasure shall be Christian Rejoicing or Christian Chearfulness Therefore as there needs Love to withstand the Potency of Temptation by the suitableness of the Bait to our own Affections so there needs the Fear of God Prov. 14. 27. The Fear of the Lord is a Fountain of Life to depart from the Snares of Death When the Devil by his Wiles is laying Snares for us Snares of Death the Fear of the Lord is a Fountain of Life A Man that is afraid to offend God and to abuse his Liberty or run into any Excess under colour of a Grace is very cautious and watchful and thereby is not so soon surprized Thus when the Soul is inflamed by the vehement heat of boyling Lusts or raging Despair Faith is necessary Luke 22. 31 32. Satan hath desired to have you that he may sift you as Wheat But I have prayed for thee that thy Faith fail not Faith laying hold upon Christ's Righteousness and waiting for his Grace teaches us to overcome in such Conflicts But why should I instance in these three Graces only when we are bidden to put on the whole Armour of God Eph. 6. 11 13. If we would come off with Honour in this Conflict we must be compleatly armed no Power of the Soul or Sense of the Body must be left naked and without a Guard therefore not one saving Grace can be wanting A Christian is set forth as armed from Head to Foot There 's for the Head a Helmet of Salvation which is Hope a Breast-Plate of Righteousness the Girdle of Truth for Shoes the Gospel of Peace the Shield of Faith the Sword of the Spirit These are the Graces necessary to resist Temptation and these we have from God A Christian hath not only Weapons Offensive but Defensive not only a Sword but also a Shiâ—ld Satan hath only Weapons Offensive as Darts he hath Darts to wound the Soul Again observe there is no piece of Armour for the Back why Because there is no Flight in this Spiritual Warfare we must stand to it Jam. 4. 7. Resist the Devil and he will flee from you But let us see what are the pieces of the Spiritual Armour The Apostle begins with the Girdle of Truth by which is meant not Truth of Doctrine for that 's the Sword of the Spirit but Sincerity or an honest Intention when a Man endeavoureth to be both to God and Man what he seems to be now it 's the Lord that must renew the right Spirit within us Satan he assaults us with Wiles but our Armour of Proof against him is the Girdle of Truth We stand against the Wiles of Satan but we must not fight against him with his own Weapons and put off Wiles with Wiles Sincerity and honest Intention that 's our Strength this is a Girdle to the Loins it gives Strength and Courage to the Soul And then there 's the Breast-Plate of Righteousness or that Grace which puts us upon a holy Conversation suitable to God's Will revealed in his Word whereby we endeavour to give God and Man their due it secures the Breast and Vital Parts the Seed of inherent Grace in the Heart an honest fixed purpose to obey God in all things The next thing the Feet must be shod we shall meet with rough Ways in our Passage to Heaven and what 's that which is Armour of Proof for our Feet The Preparation of the Gospel of Peace a Sense of our Peace and Friendship made up between God and us through Christ without this we shall never follow God in the way of Duty when we meet with Difficulties and Hardships But above all take the Shield of Faith a Shield covers the Body but that which gives Defence to all is Faith without this a Man is naked destitute of Christ's imputed Righteousness he wants his Covenant-Strength it applyeth Christ's Righteousness and engageth the Power of God on our behalf Then there 's the Helmet of Salvation which is Hope 1 Thess. 5. 8. A well-grounded hope of Salvation it makes us hold up the Head in the midst of all Waves and sore Assaults that is it is our great Motive and Encouragement in the work of Sanctification Then there 's the Sword of the Spirit which is both Offensive and Defensive it wardeth off Satan's Blows and makes him fly black from us as one wounded and ashamed These are the Graces now God gives them to us and therefore he is called The God of all Grace 1 Pet. 5. 10. Why because he requires it only No but because he giveth it also And it is called The Armour of God vers 11. God is the Author God is the Maker God is the Inventer of this Armour and he doth freely bestow it upon us The Apostle bids us Take the whole Armour of God vers 13. that is take it out of God's Hand this Armour is not of our making and procuring but made to our Hands by God himself Secondly He actuates these Graces by putting good Motions into our Hearts or sweet and gracious Thoughts whereby all the fore-mentioned Graces are drawn out When we are conflicting with Sin in an Hour of Temptation Faith is set a-work That God may fulfil all the good pleasure of his Goodness and the work of Faith with power 2 Thess. 1. 11. that is by a Divine Power and Influence quickning it into Acts. Ioseph when he was aâ—saulted by a grievous Temptation he had a gracious Motion and thought put into his Mind How can I do this Wickedness and sin against God Gen. 39. 9. Still there is a seasonable remembrance of things by the Spirit whose office it is to bring all things to remembrance Ioh. 14. 26. The Spirit doth not only teach us all things but brings thingâ— to our remembrance when we have need of any Truth to be set home upon the
the Devil's work in us 1 John 3. 8. He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil And Joh. 8. 34. Whosoever committeth Sin is the Servant of Sin The one cometh from a just God the other from our corrupt Hearts The one is the Act of an Holy God the other the Act of a sinful Creature 4. The Death of Christ falls more directly upon this Benefit exemption from Sin Mat. 1. 21. He shall save his People from their Sins Acts 3. 26. God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities not Troubles or Sorrows but Sins 5. Affliction is a more particular temporal Evil but Sin is an infinite universal Evil Sickness depriveth us of Health Poverty of Wealth c. And every adverse Providence doth but oppose some particular temporal Good But Sin depriveth us of God who is the Fountain of our Comfort the other but of some limited Comfort 6. Afflictions are sent to remove Sin Heb. 12. 11. Now no chastning for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them which are exercised thereby Isa. 26. 9. When thy Iudgments are in the Earth the Inhabitants of the World will learn Righteousness But Sin is not sent to remove Affliction Now the End must be greater than the Means both as to Prosecution and Aversation As to Prosecution To dig for Iron with Mattocks of Gold and Silver So in Aversation If Death were not worse than the Pain of Physick no Man would take Physick to avoid Death 7. Affliction is the Effect of God's Love Heb. 12. 6. Whom the Lord loveth he chastneth But to be left to Sin is an Effect of God's Anger God doth not always exempt from Troubles yet if he keep from Spiritual hurt thereby if he sanctify the Trouble support us with sufficient Grace 2 Cor. 12. 9. if preserved from Evil howsoever tempted and exercised 't is enough Vse 1. To reprove our Folly We complain of other Things but we do not complain of Sin which is the greatest Evil. This is contrary to the Spirit of God's Children who rejoice in Troubles but not in Sins 2 Cor. 12. 9. Most gladly therefore will I rejoice in Infirmities that the Power of Christ may rest upon me They groan bitterly under Sins Rom. 7. 23. O wretched Man c. If any Man had cause to complain of Afflictions Paul had In Perils often Whipped Persecuted Stoned But the Body of Sin and Death was the greatest Burden Lusts troubled him more than Scourges his Captivity to the Law of Sin more than Prisons When Affliction sitteth too close Sin sits loose In Affliction there is some Offence done us but in Sin the wrong is done to God And what are we to God Afflictions may be good but Sin is never good The Body suffereth by Affliction but the Soul suffereth by Sin loss of Grace and Comfort which are not to be valued by all the World's Enjoyments The Evil of Affliction is but for a moment like Rain it drieth up of its own accord But the Evil of Sin is for ever unless it be pardoned and taken away Sin is the Cause of all the Evils of Affliction therefore when we complain we should complain not so much of the Smart as of the Cause of it 2. It directeth us 1. How to pray to God against Sin rather than Trouble This is indeed to be delivered from Evil 2 Tim. 4. 18. Paul reckoned upon that He will deliver me from every evil Work When afflicted you should rather desire to have the Affliction sanctified than removed you will be most careful for that Saints do not pray for the Interests of the Old Man rather than the New Man To be freed from Trouble is a common Mercy but to have it sanctified is a special Mercy Carnal Men may be without Affliction but Carnal Men cannot have experience of Grace Bare deliverance is no sign of special Love 2. In our choice 'T was an heavy Charge they put upon Iob Job 36. 21. Thou hast chosen Iniquity rather than Affliction Sometimes we are put upon the trial To loose the Favour of God or the Favour of Men Duty and Danger Here content my self gratify my Lusts and Interests there offend God Out of the Temptation we could easily judg that all the Misery in the World is to be endured rather than commit the least Sin But how is it upon a trial when a Worldly Convenience and a Spiritual Inconvenience is proposed By chusing Sin a Man cannot altogether escape Affliction here or hereafter Wickedness though it prosper a while yet at length it proveth a Snare 3. It directeth us to submit to God's Providence and to own Mercy in it Though God doth not exempt us from Troubles yet if he keep us from Hurt thereby if he sanctify the Trouble and support us with Grace sufficient 't is his Mercy to us For Daniel to be put into the Lion's Den was not so great a Judgment as for Nebuchadnezzar to have the Heart of a Beast To be given up to our own Hearts Lusts to commit any Sin 't is a greater Cross than any Misery that can light upon us therefore let us be patient under Affliction Our great Care should be not to dishonour God in any Condition God hath promised to be with his People in their Afflictions to comfort them but hath never promised to be with his People in their Sins I will be with you in the Fire and in the Water as the Son of God was with the three Childrâ—â— in the fiery Furnace But God is departed whâ— they siâ— I will go to my own place Sin hindreth Prayer but Afflictions quicken it Isa. 26. 16. Lord in Trouble have they visited thee they poured out a Prayer when thy chastning was upon them In Affliction 't is a time to put the Promises in suit it doth not hinder our access to God and the Throne of Grace but driveth us to it But Sin increaseth our Bondage maketh us stand at a distance and grow â—hy of God The Fruit of Sin is Shame Rom. â— 21. 4. It teaches us how to wait and hope for the issue of our Prayers Pray that ye enter not into Temptation yet be not absolute in that but to be kept from Evil that what way soever we are tried we may be kept from the Evil of Sin For thine is the Kingdom and the Power and the Glory for ever Amen IN these words we have the Conclusion of all and that which giveth us confidence in the Requests we make to God First The Confirmation is taken from the Excellency of God to whom we pray where there is a declaration of what belongeth to God Secondly The Duration and Perpetuity for Ever Three things are mentioned
when they are alone with him When Daniel was praying alone with great Earnestness the Angel Gabriel was sent and caused to fly swiftly to him to tell him his Prayers were answered Dan. 9. 21. And Cornelius while he was praying alone an Angel of God came unto him to report the hearing of his Prayers Acts 10. 3. and vers 9. Peter when he was praying alone then God instructs him in the Mystery of the calling of the Gentiles then had he that Vision when he was got upon the top of the House to pray Before we are regenerated God appeareth to us many times when we do not think of it but after we are regenerated usually he appeareth upon more eminent Acts of Grace when we are exercising our selves and more particularly dealing with God and putting forth the Strength of our Souls to take hold of him in private 3. There is this profit in it It is a mighty Solace and Support in Affliction especially when we are censured scorned and despised of Men and know not where to go to find a Friend with whom we may unbosom our Sorrow then to go aside and open the matter to God it 's a mighty ease to the Soul Iob 16. 20. My Friends scorn me but mine Eye poureth out Tears unto God When we have a great Burden upon us to go aside and open the matter to God it gives Ease to the Heart and Vent to our Grief as Hannah in great Trouble falls a praying to God and then was no more sad 1 Sam. 1. 13. As the opening of a Vein cooleth and refresheth in a Fever So when we make known our Case to God it is a mighty Solace in Affliction 4. It is a great Trial of our Sincerity of our Faith Love and Obedience when we are alone and no body knows what we do then to see him that is invisible Heb. 11. 27. When we are much with God in private where we have no Reasons but those of Duty and Conscience to move us Carnal Hypocrites will be much in outward Worship They have their Qualms and pray themselves weary and do something for Fashion sake when foraign Reasons move them but will they so pray as to delight themselves in the Almighty Will they always call upon God Job 27. 10. That Delight in God which puts us upon Converses with God affects Privacy 5. It is a profitable Duty because of the great Promises which God hath made to it This secret and private Prayer in the Text shall have a publick Reward it will not be lost for God will reward it openly So Iob 22. 21. Acquaint now thy self with him and be at Peace thereby Good shall come unto thee Frequent Correspondence with and constant Visits of God in Prayer what Peace Comfort Quickning brings it into the Soul So Psal. 69. 32. His Soul shall live that seeks the Lord. Without often seeking to God the vitality of the Soul is lost we may as well expect a Crop and Harvest without sowing as any Liveliness of Grace where there is not seeking of God Could a Man take notice of another in a Croud whose Face he never saw before So will God own and bless you in the Crouds of the Assemblies of his People if you mind not this Duty when you are alone APPLICATION Vse 1. To reprove those which neglect Closet-Addresses to God they wrong God and themselves 1. They wrong God because this is a necessary part of the Creatures Homage of that Duty he expects from them to be owned not only in publick Assemblies but in private And they wrong Themselves because it brings in a great deal of Comfort and Peace to the Soul and many sweet and gracious Experiences there are which they deprive themselves of and a Blessing upon all other things But more particularly to shew the Evil of this Sin 1. It is a Sin of Omission and these Sins are very dangerous as well as Sins of Commission Natural Conscience usually smites more for Sins of Commission than for Sins of Omission To wrong and beat a Father seems a more heinous and unnatural Act then not to give him due Reverence and Attendance We are sensible of Sins of Commission but yet God will charge Sins of Omission as well as Commission upon you and so will Conscience too when it is serious when against the plain Knowledg of God's Will you can omit such a necessary part of God's Worship Iames 4. 17. To him that knoweth to do good and doth it not to him it is Sin That is it will be Sin with a Witness Conscience will own it so when it is awakened by the Word or by Providence or great Affliction or cast upon your Death-bed how will your own Hearts reproach you then that have neglected God and lost such precious Hours as you should have redeemed for Communion with him Sins of Omission argue as great a Contempt of God's Authority as Sins of Commission for the same Law which forbids a Sin doth also require a Duty from us And Sins of Omission argue as much Hatred of God as Sins of Commission If two should live in the same House and never speak to one another it would be taken for an Argument of as great Hatred as to sight one with another So when God is in us and round about us and we never take time to confer with him it argues much hatred and neglect of Him And Sins of Omission are an Argument of our Vnregeneracy as much as Sins of Commission A Man which lives in a course of Drunkenness Filthiness and Adultery you would judg him to be an unregenerate Man and that he hath such a Spot upon him as is not the Spot of God's Children So to live in a constant neglect of God is an Argument of Unregeneracy as much as to live in a course of Debauchery The Apostle when he would describe the Ephesians by their unconverted State describes it thus Eph. 2. 12. That they lived without God in the World when God is not owned and called upon and unless the Restraints of Men the Law of common Education and Custom of Nations call for it they live without God So Psal. 14. 1. They are corrupt they have done abominable Works there is none that doth Good they are altogether become filthy every unregenerate Man is that Atheist There is some Difâ—erence among unregenerate Men some are less in the Excesses and gross Out-breakings of their Sins and Folly some sin more some less but they all are abominable on this account because they do not seek after God And the Apostle makes use of that Argument to convince all Men to be in a State of Sin Rom. 3. 11. There is none that seeketh after God The Heart may be as much hardned by Omissions yea sometimes more than by Commissions As an Act of Sin brings a Brawniness and Deadness upon the Heart so doth the Omission of a necessary Duty Not only the breaking of a String puts the