say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit on the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel Luk. 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me that ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel This was spoken at the Lord's Supper which is a Pledg of it The Vpright shall have Dominion over them in the Morning Psal. 49.14 3. They shall be Kings eternally in Heaven Luk. 12.32 Fear not little Flock for it is your Father's good Pleasure to give you the Kingdom 2 Tim. 2.12 If we suffer we shall also reign with him that is in Heaven with respect to this Right Title and Interest so they are made Kings We are Heirs in Christ Rom. 8.17 If Children then Heirs Heirs of God and joint Heirs with Christ if we suffer with him that we may be also glorified together We are Heirs of a Kingdom that cannot be shaken 2. Priests That was a great Dignity among the Iews To this all Christians are now advanced 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Iesus Christ. Our Sacrifices are not Expiatory but Gratulatory not Sin-offerings but Thank-offerings not Typical but Spiritual Jesus Christ is the only Sin-offering Our Thank-offerings are either our selves Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Or our Duties which are Spiritual-offerings we offer not Beasts which were Typical but the Calves of our Lips our Prayers and Praises Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the fruit of our Lips giving Thanks to his Name Or Alms ver 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased Phil. 4.18 But I have all and abound I am full having received of Epaphroditus the things which were sent from you an Odour of a sweet Smell a Sacrifice acceptable well-pleasing to God Now this is a great Honour that we should be separated by the Lord from all the rest of the World and admitted into such a Nearness and Access to God with Boldness and Hope of being accepted through Christ. Vse 1. In the general All this should stir up our Hearts to give continual Praise and Glory to Christ our blessed Redeemer So doth the Apostle here that is the use he maketh of it To him be Glory and Dominion for ever and ever Amen It is a thing to be reproved in Christians that we take so little time to admire honour and praise our Redeemer which yet is a great part of our Work Surely if you had a due Sight of his Excellency or a Sense and Taste of the Riches of his Goodness and Love you would be more in this delightful Work Usually Praise is a Stranger to our Worship and however we are enlarged in Confession of Sin or Supplication for such things as we want yet we are straitned in our Gratulations Surely Lauding and Praising God in Christ is as necessary as the other parts of Worship Psal. 22.3 God is said to inhabit the Praises of Israel that is in Israel where he is praised The great End of Worship is not the Relief of Man so much as the Honour of God Therefore we should not only ask things needful for our selves and mind meerly the Supply of our Necessities but the Honour of Christ. Psal. 50.23 Whoso offereth Praise glorifieth me If God will account it an Honour to be well thought of and spoken of by his Creature we should more abound in this Work Why are we then so scanty in Praises and Thansgivings The Reasons of this Defect are Self-love We are eager to have Blessings but we forget to return to give God the Glory Prayer is a Work of Necessity but Praise is a Work of mere Duty Self-love puts all upon Prayer but the Love of God upon Praise Again stupid Negligence we do not gather up Matter of Thanksgiving nor watch in our Prayers nor seek after Matter for it Coloss. 4.2 Continue in Prayer and watch in the same with Thanksgiving 2. More particularly let us take our Example from this Doxology To him be Glory and Dominion for ever and ever Amen We can but ascribe to Christ what he hath already but we must do it heartily Observe here 1. The things ascribed to Christ Glory and Dominion 2. The manner of Ascription it is Imperative 3. The Duration For ever and ever 4. The Seal of all in the word Amen 1. The things ascribed to Christ Glory and Dominion In other Places it is Honour and Power everlasting 1 Tim. 6.16 Who only hath Immortality dwelling in the Light which no Man can approach unto whom no Man hath seen nor can see to whom be Honour and Power everlasting Amen In the Lord's Prayer more fully Mat. 6.13 For thine is the Kingdom the Power and the Glory for ever Amen Where by Kingdom is meant Right and Authority to dispose of all things according to his own Pleasure by Power Strength and Alsufficiency to execute what he pleaseth by Glory his Honour which is the result of all that he doth Clara cum laude notitia Excellency discovered with Praise We desire that he may be more honoured and brought into Request and Esteem in the World Here we have but two Words Glory and Dominion Glory that is just Praise and Esteem gracious Hearts think they can never set Christ high enough in their Esteem and Praise this is all they can return to him for his great Benefits Glory that he may have the Honour as they the Comfort Dominion implieth Lordship and Soveraignty this they would have given to Christ as his Due by his own Purchase and God's Assignment Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the Dead and Living It was God's End Phil. 2.10 That at the Name of Iesus every Knee should bow 2. The Form is Imperative as binding themselves and others to give him Glory and Dominion Themselves in the first place and that not only with the Tongue but with the Heart not only in Word but in Deed So they would give him Glory praise him with their Lips and honour him with their Lives They would make that their Work and Scope that this may be the real Language of their Hearts and Actions which speak much louder than Words These shew forth the Praises of him who hath called them out of Darkness into his marvellous Light 1 Pet. 2.9 that really they may be the Glory of Christ 2 Cor. 8.23 They are the Messengers of the Churches and the Glory of Christ. 2 Thess. 1.12 That the Name of
enter into the Tabernacle Numb 4.18 19 20. Cut ye not off the Tribe of the Family of the Cohathites from among the Levites but this do unto them that they may live and not die when they approach unto the most holy things Aaron and his Sons shall go in and appoint them every one to his Service and to his Burden but they shall not go in to see when the holy things are covered lest they die They were to keep near the Tabernacle and the Cohathites to bear things which they must not see and touch upon pain of Death And this was not only threatned but executed on the Bethshemites which was a City of Levites when they looked into the Ark 1 Sam. 6.19 20. And he smote the Men of Bethshemesh because they had looked into the Ark of the Lord even he smote of the People fifty thousand and threescore and ten Men. And the People lamented because the Lord had smitten many of the People with a great Slaughter And the Men of Bethshemesh said Who is able to stand before this holy Lord God and to whom shall he go up from us Well God kept at a distance from that People and would not have them too familiar with him but the Priests might come near and minister before the Lord but not till they were consecrated and till they had cleansed themselves Exod. 30.20 21. When they go into the Tabernacle of the Congregation they shall wash with Water that they die not and when they come near to the Altar to minister to burn an Offering made by Fire unto the Lord. So they shall wash their Hands and their Feet that they die not But though an ordinary Priest might come to the Altar of Burnt-offering yet the High Priest was only to enter into the Sacâ—ary or Holiest of all and that not when he pleased but only once a Year Levit. 16.2 And the Lord said unto Moses Speak unto Aaron thy Brother that he come not at all times into the Holy Place within the Vail before the Mercy-seat which is upon the Ark that he die not The High Priest was a solemn Type of Christ yet he was not to be too familiar with God The People were sensible of this State and Distance which God kept and murmured at it Numb 17.12 13. And the Children of Israel speak unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die Shall we be consumed with dying What did the Holy Ghost signify by all this That the way of the Holiest of all was not yet made manifest But now God is more familiar with his People a Christian hath the Privilege of the High Priest a Privilege which the most eminent Person of that Dispensation could injoy but once a Year in the most solemn Service which ever he performed and that not till after many Washings and Purifications In every time of need we may come to the Throne of Grace It was dangerous heretofore to thrust themselves upon God but now the Lord is willing to admit us into his Presence Gospel-Believers may come to him the Fountain of Grace is not unaccessible Well but though we may come to the Throne of Grace we cannot come to the Throne of Glory thence we are all shut out no Man can immediately approach the Throne of Glory till he be both fully and perfectly justified and sanctified for the present we are not fit to come nigh him As Absalom when his Peace was made and he was permitted to come home to Ierusalem yet he was not admitted to his Father's Sight and Presence 2 Sam. 14.24 The King said let him turn to his own House and let him not see my Face And Esther when choâ—en for a Spouse for the great King Ahasuerus yet she was to accomplish the Months of her Purification Esther 2.12 We have Access to the Throne of Grace that is all we can have in this Life but hereafter we shall have Access to the Throne of Glory then we shall have full Communion with our God and a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 5. If there be a Temple in the other World then there are Priests and there will be a Ministration But now Heaven is often represented as a Temple As the Temple under the Law was a Type of Christ in whom the Fulness of the Godhead dwelt bodily and a Type of the Church in which God manifesteth his Power and Presence So also it was a Type of Heaven and so frequently applied As in the Temple there were three Partitions the outward Court the Holy Place and the Holy of Holies so is there the airy Heaven the starry Heaven and the Heaven of Heavens as it is called Acts 3.21 Whom the Heavens must receive until the times of Restitution of all things And the third Heaven 2 Cor. 12.2 I knew a Man in Christ above fourteen Years ago such an one caught up to the third Heaven This third Heaven the Seat of God and of the blessed Saints is often called the holiest with Respect to the Type in the Temple or Sanctuary Therefore that is called a worldly Sanctuary Heb. 9.1 and holy Places made with Hands which are the Figures of the true that is Heaven it self ver 24. The earthly or worldly Sanctuary was the Throne and Palace of God residing as a King in the midst of his People which figured or shadowed a more excellent Throne and Palace which is Heaven where God doth manifest his Presence in a far more glorious manner Well then in this Temple must we minister and be admitted to a nearer Attendance upon God 6. One great Part of our Sacrifices and Oblations remaineth everlastingly to be done by us and that is the Sacrifice of Praise and Thanksgiving it is a great Branch of the Thank-offerings of the Gospel Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving Thanks to his Name And in Heaven they cease not Prayer suiteth more with our imperfect State when we are compassed about with divers Infirmities and Necessities But the Angels praise God and so do the blessed Spirits We shall then have a fuller Sense of the Mercies and Goodness of God when our Redemption is full and compleat and a clearer Sight of his Excellencies when we see him Face to Face Here we do but tune our Instruments and prepare for the Work of Heaven but then we perform it We are here but as Learners when we see God by Faith and understand a little of the Love of Christ but then as Practisers Therefore certainly to be Kings and Priests unto God doth not respect the present Life only but our Ministration in the heavenly Temple There is a for ever always affixed to the Doxologies
in Prayer or in any holy Exercise is to be frequent Rest breeds many Distempers which are prevented by Exercise The Right Arm is bigger and stronger than the Left and fuller of Spirits Why because it is most agitated and in exercise so the oftner you are with God the more full of Life Strength and spiritual Enlargement The Field of the Sluggard is overgrown with Thistles You grow barren raw sapless and lose the choiceness of your Spirits and the savouriness of your Thoughts when you are seldom with God The soul runs out of repair when you pray but now and then And therefore a Christian indeed cannot be long out of God's Company there is a strong bent in his Heart towards God Can a Man love God and be a stranger to him is it possible Briefly there are so many Necessities so many frequent Impulses and Excitations of Grace that it cannot be imaginable that a Man be a Christian and neglect Worship Certainly if we did not want a Heart we could never want an Occasion to come to God either for our selves Children Friends or Relations God hath left the more Wants upon the Creature that he may the oftner hear from him The Throne of Grace was erected for a time of need Heb. 4.16 Many Needs are left upon us that we may have continual recourse to God many Doubts to be resolved many Graces to be strengthened many Corruptions to be mortified A Christian in good earnest will be sensible of these things It is true it is not expresly set down in Scripture how often we should pray meditate read or perform other Duties In these Days of the Gospel God trusts Love which is a Grace that is wont to keep the Heart open and free We are left to our liberty more than those under the Law not that we may come short of them but that we may do more However there is no gap opened to Looseness because the Terms wherein Duty is enjoined are very large and comprehensive 1 Thess. 5.17 Pray without ceasing Ephes. 6.18 Praying always that is upon all occasions And we have high Patterns we are referred to the Angels that are never weary David had his seven times a day Psal. 119.164 Seven times a day do I praise thee because of thy righteous Iudgments And Daniel thrice chap. 6.10 He kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore-time Certainly it must be done every day for Christ saith Matth. 6.11 Give us this day our daily Bread Every day we stand in need of the Blessings of Providence and it must be sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day Every day we live as it were a new Life it is but the lesser Circle of Time and it should not pass without some Worship From the Morning and evening-Evening-Sacrifice we may plead for Morning and evening-Evening-Prayer Numb 28.4 The one Lamb shalt thou offer in the Morning and the other Lamb shalt thou offer at Even This is expounded Psal. 141.2 Let my Prayer be set forth before thee as Incense and the lifting up of my Hands as the evening-Evening-Sacrifice there is the Exposition of the Sacrifice Certainly there is a standing occasion who dares venture on the Temptations of the Day without Prayer or the dangers of the Night In the Morning we are to beg Direction in the Evening Protection Can God's Children go to Bed without leaving their Hearts with him over Night or awake without God in the Morning It is an ill sign when Men wrangle and dispute away Duties rather than practise them Secondly There is Godliness in Conversation In all you do Godliness must bear sway Even in the Actions of the Civil Life they must be done from God to God and for God with a sense of his Eye a dependance upon his Strength and an aim at his Glory All such Actions as proceed from Self-love and tend only to Self-welfare they cannot be godly for Godliness comes from God and brings to God it hath another Alpha and Omega than Nature hath 1. In the course of our Conversation there must be a sense of God's Eye The World is a great Stage Men are the Actors God and Angels are the Spectators and Lookers on therefore all must be done in God's presence All Actions and Duties which lie between Man and Man must be done in and to the Lord You must love your Neighbour for God's sake The swaying reason of all your Actions must be the Love and Fear of God by this means you make your Commerce to be a kind of Worship and turn Duties of the second Table into Duties of the first Table Ephes. 5.19 Submitting your selves one to another in the fear of God Remember he seeth thee it is done to him Submission is the usual effect of fear of Man When Men have power they cast off the Yoke This is the fairest Bond and Tie So to Servants Ephes. 6.5 Servants be obedient to them that are your Masters according to the Flesh with fear and trembling in singleness of Heart as to Christ. What would you do to God and Christ if they were present Use your self thus often to think of God for this is to walk with God to keep always in his Eye and Presence 2. Dependance upon his Strength It is notable when the Apostle had laid down reciprocal Duties of Relations between Children and Parents Husbands and Wives Masters and Servants he concludes all Ephes. 6.10 Finally Brethren be strong in the Lord and in the Power of his Might It is an Error to think that the Supplies of Grace are only necessary for Duties of Worship they are necessary also for Duties of your Civil Relation We are like a Glass without a bottom when it comes to stand of it self it is broken in pieces so we shall surely miscarry and walk unworthy of our Relation if God do not help us but we be left to our selves It is a good part of Godliness to look to God and wait upon him all the day for Counsel and Strength You give him the Honour of a God when you acknowledg him in all your Ways Prov. 3.6 In all thy Ways acknowledg him and he shall direct thy Paths By a constant dependance you acknowledg him most and this preserves a constant Intercourse between us and God when we lift up the Heart that we may receive Grace and Strength to walk in all our Relations to his Glory 3. An Aim at God's Glory that must be the supream End of all our Actions be they of never so small a consequence 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God Whatever we do Eating Drinking Trading all must be done that God may be honoured by our selves and others This is to make every Meal an Act of Worship your Trading a solemn Praise It is God's design that all our Life-time we may do him Service this must be
you by discontent impetuous Rage passionate Commotions contumelious Speeches Envy Revenge we hinder our joy in the Lord. Now all this must be carefully avoided least we contract deadness and numbness of Conscience 4. If by Sin you have wounded your Conscience and brought smart and mourning upon your selves abide not in that Estate but humble your selves renewing your Repentance and Faith in our Lord Jesus Christ sueing out your Pardon and getting your Wounds healed Beg of God to restore the joy of his Salvation that your broken Hearts may be revived and your broken Bones restored and set in joynt again Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and verse 12. Restore unto me the joy of thy salvation Never rest till you come again to delight in God with an hearty resolution not to break with God any more Psalm 51.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Psalm 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly God is ready to receive lapsed Penitents that are sensible of their errors and are willing to return to their Duty Psalm 32.5 I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Isa. 57.17 18. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners Your case is sad and grievous but not desperate and hopeless you may have comfort upon Gods termes mourning for Sin that Sin may be made bitter to you and you may not hazard your peace for trifles another time and putting your business into the hands of your Redeemer the Advocate must make your peace for you 1 Iohn 2.1 If any man sin we have an Advocate with the Father Iesus Christ the righteous A SERMON On I. Thessalonians v. 17 Pray without ceasing IN the words we have 1. A Duty Pray 2. The continuance of the Duty alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from both observe Doctrine That constant and frequent Prayer to God is a Duty required of Christians In handling this Doctrine I shall shew 1. What Prayer is 2. How it is to be carried on without ceasing 3. The Reasons of the Doctrine I. What Prayer is And here I shall speak 1. Of the Nature of Prayer 2. Of the several kinds of it 1. First For the Nature of Prayer Prayer is the offering up of our desires to God in the Name of Christ for such things as are agreeable to his will 1. It is an offering up of our Desires Desires are the Soul and Life of Prayer Words are but the Body now as the Body without the Soul is dead so are Prayers unless they are animated with our Desires Psalm 10.17 Lord thou hast heard the desire of the humble God heareth not Words but Desires 2. These Desires are offered unto God or brought before the Lord in this solemne way Zeph. 3.10 My suppliants even the daughters of my dispersed shall bring mine offering That is shall reverendly express their Desires to God An Offering was either a Sacrifice and Prayer is a Spiritual Sacrifice 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. As a Man did then present himself and his offering before the Lord so do we present our selves and our desires and pour out our Hearts before him Or an Offering might be the Mincah or Meat-Offering which was baked or fryed in a Pan and then presented to the Lord Psalm 45 1. My heart inditeth a good matter not raw indigested Services must be performed to God such as are the eructations of the flesh or Incense was offered to the Lord. Let my Prayer be set before thee as incense Psalm 141.2 And we read of Vials full of odours which are the Prayers of the saints Revel 5.8 Incense was a mixture of sweet spices which being set on fire the fume thereof ascended into Heaven so do our holy and ardent desires ascend unto God 3. They are desires presented in the name of Christ in whom alone we are acceptable to God Iohn 16.23 Whatsoever ye shall ask the Father in my name he will give it you 4. They are desires of things agreeable to the will of God 1 Iohn 5.14 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us All our Desires must be regulated by his revealed Will and subordinated to his secret Will so far as God seeth it fit for his Glory and our Good for upon other termes he is not bound to us Secondly The kinds of Prayer so there are sundry distinctions 1. There is Mental Prayer Exod. 14.15 Wherefore criest thou unto me Moses cryed unto the Lord and yet no words are mentioned And Vocal Prayer Psal. 5.3 My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up When Prayers are put into Language or formalized into some outward expression Again 2. There is suddain and ejaculatory Prayer as Nehem. 2.4 The king said unto me for what dost thou make request so I prayed unto the God of heaven That is some suddain dart of Prayer such as Prosper I pray thy servant lifting up his Heart in a suddain desire to God to direct or give success to his Petition And solemn Prayer and of greater length Rom. 15.30 That ye strive together with me in your prayers to God for me which words imply a Prayer full of earnest pleadings 3. There are Publick or Church-Prayers 1 Tim. 2.1 2. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority Where he giveth directions how the Prayers of their Publick Assemblies should be ordered And Private or Family Prayer Acts 10.2 Cornelius is said to be a devout man and one that feared God with all his house and gave much almes to the people and prayed to God alwayes that is a Man that worshipped God with his Family as good Men use to do And it is said 1 Chron. 16.43 That David after Publick Services returned to bless his house that is to pray for his Family as he had done for the people before And Secret and Closet Prayer concerning which Christ giveth Direction when thou prayest enter into thy closet Matth. 6.6 Again 4. There is Ordinary and Extraordinary Prayer Ordinary Prayer is performed upon Ordinary Causes such as Daily Necessities Psalm 55.17 Evening
our Lord Iesus Christ may be glorified in you So for Dominion the practical Acknowledgment is better than the verbal Luke 6.46 Why call ye me Lord Lord and do not the things that I say Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Christ was mocked when they cried Hail King of the Iews Mat. 27.29 and yet they crucified him If we would have Dominion given to Christ we must look upon our selves as not our own but his not live to our selves or use our selves for our selves but resign up our selves absolutely to him Then for others such is their Love to Christ and the Souls of Men that true Christians desire that Christ may not only be glorified by themselves but others that he may be known worshipped and believed on in the World especially those about them as Fire turneth all things about it into Fire 3. The Duration For ever and ever In all Doxologies a long Duration is expressed They desire not only the present Age may glorify God but the future When we are dead and gone the Lord remaineth and they would not have him remain without Praise and Honour It is the Comfort of their Souls when dying that God shall have a People to praise him and they prize their own Salvation the more that they shall live for ever to glorify God that as God's Blessings are everlasting so shall be their Praises 4. It is ratified by a solemn Attestation Amen It is Notum Desiderii Supplicationis by it we testify our fervent Affection and strength of Desire after the Glory of Christ. We should have an Amen for our Praises as well as for our Prayers Not only to say Iesus Master have Mercy on us Amen but To him be Glory for ever and ever Amen SERMON II. REVEL I. 6 And hath made us Kings and Priests unto God and his Father I Shall take up this Subject again and speak of our Priesthood when we shall be admitted into the immediate Presence of God and praise him for evermore There is a Ministration before the Throne of Grace or before the Throne of Glory before the Throne of Grace we minister in this Life before the Throne of Glory in the Life to come Of the latter I shall now speak because it is a Truth commonly overlooked Doct. That the Priesthood which we have by Christ concerneth our Ministration in the Heavenly Temple I shall prove it by these Arguments 1. Because a Christian so is conformed to Christ and made like him in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things Col. 1.18 That in all things he might have the Preheminence Rom. 8.29 Whom he did foreknow he did also predestinate to be conformed to the Image of his Son that he might be the first-born amongst many Brethren Now if I shall prove to you that Christ was not consecrated to his everlasting Priesthood till he died then it is very congruous that it should be so with a Christian for our Office dependeth upon his and is carried on in a way of conformity to his Now that Christ was consecrated at his Death I prove by these Places Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him that is when he had learned Obedience by the things which he suffered ver 8. And Heb. 2.10 The Captain of our Salvation was made perfect through Sufferings that is fully consecrated and fitted to be a Priest to perform that Office to our Comfort His Death is expressed by a Notion of Perfection Luke 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third Day I shall be perfected that is shall suffer Death It is good to enquire in what Sense in these and in many other Places Christ is said to be made perfect it is not meant of his Personal Perfection but Official As to his Person as he was God he was perfect from all Eternity as God-Man he was perfect from the first moment of his Conception The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made perfect relateth to his Office and may be rendred consecrated as well as made perfect Being consecrated he became c. And it behoved the Captain of our Salvation to be consecrated through Sufferings The Word signifieth in its first sense to finish and accomplish a thing That which is brought to an end is perfected So was Christ as a Priest perfected that is fit to minister before God as a Priest But that it should be rendred consecrated I prove 1. Because the Word is rendred consecrated elsewhere Heb. 7.28 Consecrated for evermore In the Margin perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is in the Old Testament Thou shalt consecrate Aaron and his Sons Exod. 29.9 the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt perfect or fill the Hand of Aaron and his Sons And the Sacrifice of Consecration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice of Perfecting or Compleating because the Priest was to pass through some Ceremonies and these being done he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be consummate or made perfect or fully authorized to perform the Priest's Office 2. I prove it from the Context in Heb. 5. There the Apostle is discoursing of Christ's everlasting Priesthood and his being made perfect is with respect to that Office He was not perfect or fitted for that Work till he stood before God with a Sacrifice in his Hand till he had offered up himself with Prayers and Tears and strong Cries and had learned Obedience by the things which he suffered but then he was made perfect for the Rites of his Consecration were over that is his Agonies and bloody Sufferings then he was fully consecrated and compleated to be a Priest So that Christ's solemn Consecration was at his Death 3. The Reason of the thing sheweth it◠Jesus Christ was to be a merciful and faithful High Priest in things pertaining to God to make Reconciliation for the Sins of the People Heb. 2.17 These two Attributes merciful and faithful refer to God and us Merciful to help and relieve sinful miserable Man Faithful with Respect to God in performing all things which belong to his Sacerdotal Office and going through with his Work given him in Charge till he hath fully finished it The best and most merciful High Priest that ever was must be made in the best and most convenient manner Well then he is made perfect when he hath had a thorow Sense of our Misery and took the Course presented to remove it when his Heart was intendered and his Hand was filled with the purest Sacrifice that ever was offered and so by his Agonies and bloody Sufferings he was perfected consecrated and fully qualified to minister before the Lord and to intercede for poor Creatures and to bless them
must not be Offence in Quantity Fulness of Bread was one of Sodom's Sins Ezek. 16.49 that is Excess in the Use of the Creature Now how shall we state this Excess Not merely by the Custom of Nations for Sins may be authorized by general Practice as Sodom's Sin was Fulness of Bread Not merely by the Greatness of the Estate Plenty doth not warrant Excess If a Man have never so much Cloth yet he would not make his Garment too big for him If the Meat be too salt it is no Excuse to the Cook to say he had good store of Salt by him So will it be no Plea that God hath given you Plenty and a great Estate to warrant you in your Excess The Heart may be over-charged when the Purse is not Neither must it be measured by the Capacity of the Stomach Christ doth not say Take heed you do not over-charge your Stomach with Surfeiting and Drunkenness but your Heart Luke 21.34 Some Men are strong to drink Wine they are Tubs and Hogsheads as Ambrose calls them rather than Men. But it is not when the Stomach is overcharged but the Conscience when it grows secure and carnal or the Heart when it is not fit for Duties less apt to be lifted up to God in Prayers and Thanksgivings and the Mind cannot be lifted up to heavenly things So that the Measure in this kind must be our Fitness to perform the Duties of our general and particular Calling and when that is exceeded then we sin 2. For the Quality We must not hanker after Quails and desire dainty Food that 's a sign Lust is made wanton and Nature being perverted is grown delicate which otherwise aimeth but at Necessaries Indeed it is God's great Indulgence to us to give such things as are Refreshments to Nature not only for Support but Delight The Substance of our Food might suffice to nourish but God hath created them with Smell Taste and Colours for our greater Delight but we must not be too curious this is nourishing your Hearts as in a Day of Slaughter Jam. 5.5 And still the Disposition increaseth Therefore it is good to check Curiosity at first Curiosity in Diet God takes notice of Deut. 14.21 Thou shalt not sethe a Kid in his Mother's Milk affecting excessively the pleasing of the Palat with too much Curiosity It is said of the rich Glutton He fared sumptuously every Day Luke 16.19 I know Feasts are allowed and sometimes a more liberal Use of the Creature Christ honoured a Feast with a Miracle of changing Water into Wine But a constant Delicacy brings a Brawn upon the Heart and a Wantonness upon the Appetite When Men do nothing else but knit Pleasure to Pleasure they nourish their Hearts that is rear up their Lusts and are fond of the Flesh. We are still to maintain and carry on the spiritual Conflict and therefore this Curiosity and hunting after Novelties is contrary to the Intent of the Christian Life which is a War with the Flesh not to make it wanton 3. The manner of injoying the Creature It must be with Caution and with Piety 1 st With Caution Iob sacrificed while his Sons feasted Iob 1.5 We are apt to forget God most when he is best to us and when our Hearts are warmed and inflamed with high and good Chear we are apt to sin therefore your Heart should not be let loose to the fruition of outward Comforts It is ill to trust Appetite without a Guard as it is to trust a Child among a Company of Poisons Prov. 23.1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a Knife to thy Throat if thou be a Man given to Appetite That 's Solomon's Advice And rejoice as if you rejoiced not 1 Cor. 7.31 Consider you are in the midst of Dangers and Temptations When these Baits are before you Self-denial is put to the Exercise and here you are tried to see what Command you have over your selves Men lay aside all Care when they go to festival Meetings It were well to lay aside worldly Cares that you might not eat the Bread of Sorrow but take heed of a secret Snare you should not lay aside spiritual Care 2 dly You must use them with Piety God must not be banished from our Delights and Refreshments we must receive them from God enjoy them in God and refer them to God We must receive them from God who is the Author the Giver the Allower and the Sanctifier of them You must take all your Comforts out of God's Hands with Thanksgiving then your Table will not so easily be made a Snare How sweet is this when you can say in good Conscience Lord thou hast provided this for me this is the Comfort thou hast allowed me The Apostle saith 1 Tim. 4.5 6. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the Word of God and Prayer In the Word God hath declared the Use to be lawful there we understand our Liberty and Right by Christ and in Prayer we ask God's Leave and Blessing that so we may act Faith upon his Providence for Man doth not live by Bread alone he must receive his Strength and Nourishment from God All the Creatures since the Fall are armed with a Curse and therefore we had need take them as Blessings out of God's Hand in and through Jesus Christ. And we must enjoy them in God God must not be forgotten when he remembers us as you refresh the Body with Food let the Soul be refreshed too by Meditation that 's the Soul's Refreshment Consider his Liberality how many things doth God give at a Feast It is God that gives Wealth to furnish our Table Health to use them Peace to meet together and Christ hath purchased Liberty that we may make use of all these Blessings The Soul must have its Refreshment And so may we meditate upon Christ's Sweetness the Fatness of God's House In Luke 14. when Christ was eating Bread in the Pharisee's House then he discoursed of the spiritual Wedding-Supper and of eating Bread in his Father's Kingdom Then you must use them to God as the End and Scope 1 Cor. 10.31 Whether therefore ye eat or drink or whatever you do do all to the Glory of God No Pleasure should be its own End The immediate End is the Sustentation of the Body but the remote End should be Service and God's Glory We do not eat to eat but eat to live Pleasure is the Handmaid of Nature but not the Guide The End of Eating is to repair the Strength which hath been weakned in Duty and fit us to attend upon Duty again Eccles. 10.17 Thy Princes eat in due Season for Strength and not for Drunkenness not for mere Delight but for Service Thus you see what it is to be sober in the Use of Meats and Drinks III d Branch Sobriety in Apparel The
1 Cor. 7.30 And they that weep as tho they wept not and they that rejoice as tho they rejoiced not and they that buy as tho they possessed not 2 Cor. 6.7 By the Word of Truth by the Power of God by the Armour of Righteousness on the right-hand and on the left by Honour and Dishonour by evil Report and good Report Phil. 4.12 I know how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need A Man must learn both Lessons or he learneth neither The Prevalency of any Earthly Love will always expose us to Disquiets and we should have more in God if we looked for less in the Creature but whilst we dote upon these things we are more sollicitous about getting or keeping and troubled at the want or loss of them 3. The great care is in the Text about the exercise of Faith on God and Christ Ye believe in God believe also in me Sense is the cause of Trouble Faith of Comfort Christ who is the true Physician of Souls knoweth what Cure is proper to the Disease Mountebanks would prescribe another Cure spare the Flesh or feed Men with carnal Hopes No ye believe in God believe also in me Tho God should not prevent the Evil feared or remove the Affliction yet if we can believe we are well enough Faith represents more Grounds of Comfort than Sense can of Trouble whilst it carrieth off the Heart from things seen to things unseen from things present to things future from the Creature to God who can give better things than the World can give or take from us Here are two Objects of Faith God and Christ 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him One supream God from whom we derive all our Graces and to whom we direct all our Services and one Mediator by whom as a golden Pipe all our Mercies are conveyed to us and by whom also we have access to God for all that we stand in need of 4. Let us labour to keep our Consciences pure if we would not have our Hearts troubled Sin will bring on Trouble both inward and outward for it is the cause of Sufferings and it maketh them more grievous as we shall always walk in Pain till the Thorn be pulled out of our Foot Righteousness bringeth Peace and the Oil of Grace maketh way for the Oil of Gladness the Apostle bringeth this out of Melchisedec's Name and Title Heb. 7.2 First being by Interpretation King of Righteousness and after that also King of Salem which is King of Peace Elsewhere the Scripture doth attest it Gal. 6.16 As many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God And 2 Cor. 1.12 Our rejoicing is this the Testimony of our Conscience that in Simplicity and godly Sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World David interposeth a Caution Psal. 85.8 I will hear what God the Lord will speak for he will speak Peace unto his People and to his Saints but let them not turn again to Folly 5. There are certain Ordinances appointed to fortify us against Soul-trouble The Word Psal. 119.50 This is my Comfort in mine Affliction for thy Word hath quickened me There are the fixed Grounds of that Hope and Comfort which will support and enliven us in the greatest Pressures God's Covenant and promised Mercies are Portion enough what Distresses soever he sendeth So Prayer if it be ingenuous thankful Prayer 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 The Lord's-Supper it is our Viaticum non morientium not when we come to die Papists think so and therefore thrust the Sacrament into the Mouths of those that die if this be neglected they almost despair of their Salvation But it is Viaticum viventium of those that live Death is not a Journey but the end of a Journey a Passage in a Moment a Cessation from our Journey in this World which needeth no Viaticum a going out of the World like the putting out of a Lamp in a moment as the Lamp needeth no more Oil when it is to be extinguished We need this for our Journey in the World not our departure out of the World Acts 8.39 He went on his way rejoicing As it is our Antidote against the Corruption that is in the World through Lust so it is our Cordial against the Troubles of the World to give us more Joy of Faith more sense of God's Love It is the Feast provided for the refreshing of the weary and cherishing of the mournful Soul SERMON II. JOHN XIV 1 Let not your Heart be troubled ye believe in God believe also in me Doct. II. ONE great Means of easing our Hearts from Trouble is believing in God and Christ. To evidence this I shall consider I. The Act. II. The Object which is double 1. One part taken for granted Ye believe in God 2. The other part of the Object they were now invited and recommended unto Believe also in me I. For the Act. Faith in the general hath a comforting Property and a Power to allay Trouble As here the Disciples being in Trouble are exhorted by Christ to believe that is to renew their Faith David felt a blustering in his Spirit and how doth he allay the Storms Psal. 42.5 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God There is no such ready way to still unquiet Thoughts as to set Faith on work and to cast Anchor within the Vail hoping for and expecting Relief from God So the Primitive Christians when they were under great Heaviness in divers Trials how did they get any Comfort to keep themselves alive 1 Pet. 1.8 In whom tho now ye see him not yet believing ye rejoice with Ioy unspeakable and full of Glory A lively Exercise of Faith will bring in much Joy to the Soul in hard Times and under sore Trials and not only keep it alive as Habak 2.4 The Iust shall live by Faith or make a Believer not barely to subsist but he fareth high and liveth at a wonderful rate of Comfort such as is for nature and kind tho not degree somewhat like the Joy of the Blessed Look into the Book of God and you shall find that all our Fears and Troubles are for want of Faith As for Instance Peter when he walked to Christ upon the Waters his Feet never sunk till his Faith failed Mat. 14.31 O thou of little Faith wherefore didst thou doubt The Wind was boisterous but there was Christ at hand He looketh at the Wind too much
to the thankful Soul but to the unthankful they prove Occasions to the Flesh so their Table is made a snare to them and their Welfare a Trap Psal. 69.22 But when we sip and look upward and acknowledge God on all occasions the Creature is sanctified to us 1 Tim. 4.4 Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Where there is a due Acknowledgment of the Donor we have it with a Blessing So 2. It suppresseth murmuring or that quarrelling fretting impatient Humour which venteth it self against God even in our Prayers and Complaints and sowreth all our Comforts Murmuring is an Anti-providence the scum of Discontent by which we entertain Crosses with Anger and Blessings with Disdain Man is a tachy Creature always querulous especially when God retrencheth him in some Worldly Conveniencies which he fancyeth Now a Thankful Spirit counterballanceth Crosses with Comforts Iob 2.10 What shall we receive good at the Hand of the Lord and shall we not receive evil It taketh Notice how gracious God hath been notwithstanding his seeming Severity therefore it can Bless God in every Condition Iob 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. This fretting Humour is Cured as long as we see Occasion of giving Thanks it causeth us to submit to his Disposing Will. 3. It prevents Distrust and carking Cares This Remedy is prescribed by the Apostle 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 When we acknowledge what God hath done for us it prevents Distrust Psal. 77.10 11. I said this is my infirmity but I will remember the years of the right hand of the most High I will remember the Works of the Lord surely I will remember thy wonders of old There are great Convulsions in an Earthquake but when it findeth a Vent all is quiet When we can Bless God for Favours already received we will not doubt of his Goodness for the future but quietly compose our selves to wait for the good end of the Lord. 4. It Cureth spiritual Pride to consider who must be Praised and Owned for all the good which is in us 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it The more we have we are more indebted to Grace We have all from God and for God not for our selves our own Glory and Ostentation God will be Angry if we rob Him of it as Herod was smitten because he gave not God the glory Acts 12.23 The Receiver is as bad as the Stealer we Consent to this Robbery and Usurpation VSE Oh then let us be more abundant in Thanksgiving and Praise It is God's Will concerning us in Christ 1 Thes. 5.18 In every thing give thanks for this is the Will of God in Christ Iesus concerning you But there are other Reasons to perswade us as 1. Our Profit both Spiritual and Temporal It argueth a good Spirit great Faith and Love when we look to God in every thing and a submissive Spirit when we take any thing kindly at his hands The Nations had never fallen to Idolatry if they had kept up Thankfulness and considered God in all their Mercies Acts 14.16 17. Who in times past suffered all Nations to walk in their own wayes nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our hearts with food and gladness Setting up the Idol Chance was the great Cause of perverting Mankind Besides this is noble and delightful Work the Work of Angels our Work in Heaven Well then Observe what matter of Praise God vouchsafeth to you continually if you did want many of the Comforts you now enjoy how miserable would your Lives be A thing too near the Ball of the Eye is not seen well Our Comforts must be set at a distance to make us value them 2. Our continual Dependance It is with us as it was with the Raven and the Dove which Noah sent forth out of the Ark Gen. 8.7 8. the Raven feeding on the floating Carrion returned no more but the Dove finding not whereon to rest the sole of her Foot returned with an Olive-branch Carnal Men if they can get any thing from God to support them and they have their Stock in their own hands they care no more for Him but live apart from God Ier. 2.31 Wherefore say my People We are Lords we will come no more unto thee 3. Consider how Thankful others are for less than what we enjoy There are many that would be glad of our leavings but usually those that enjoy the greatest Possessions pay the least Rent and God receiveth more Praise from a poor Cottage than from a rich Pallace But I proceed to the second Point 2 Doct. That in Thanksgiving to God we should especially own his Spiritual Benefits These are usually overlooked but yet these deserve the chiefest Acknowledgments First Because these are discriminating and come from God's Special Love which floweth forth to his own People Corn and Wine and Oyl are bestowed upon the World but Faith and Love upon his Saints David prayeth Psal. 106.4 Remember me O Lord with the favour which thou bearest unto thy people To have the Favourites Mercy is more than to have a common Mercy Protection is the Benefit of every common Subject but intimate Love and near Admission are the Priviledges of Special Favourites Now by the common Effects of his Providence Love or Hatred cannot be known Eccl. 9.1.2 No man knoweth either Love or Hatred by all that is before them all things come alike to all c. The things without us and the things before us and the things promiscuously dispersed will not discover his Special Love to us Christ gave his Purse to Iudas the worst of the Disciples but his Spirit to the rest as the choicest Gift Secondly Because these concern the better part the Inward Man 2 Cor. 4.16 For which cause we faint not but thô our outward man perish yet the inward man is renewed day by â—ay He doth us more Favour that healeth a wound in the Body than he that soweth up a Rent in the Garment Is not the Body more than Rayment So is not the Soul more than the Body Yea farther and the Soul furnished with Grace than the Soul furnished only with Natural Gifts and Endowments 1 Cor. 13.1 2 3. Though I speak with the tongues of men and of Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my
accomplished either for the multitude of Objects or degree of Grace As when Cornelius was gained to the Faith as the First-fruits of the Gentiles Acts 11.18 When they heard these things they held their peace and glorified God saying then hath God also unto the Gentiles granted Repentance unto life And Verse 21. The hand of the Lord was with them and a great number believed and turned unto the Lord And Verse 23. Barnabas was glad when he had seen the Grace of God and exhorted them all that with purpose of heart they would cleave unto the Lord. 2. When there are special Circumstances as if we have been instrumental to do them good and God hath blessed our Word or Converse or Example 1 Thes. 2.19 20. For what is our Hope or Ioy or Crown of rejoycing are not even ye in the presence of our Lord Iesus Christ at his coming for ye are our glory and joy Or if we have prayed for any thing for others whatever we have prayed for must be thankfully acknowledged when brought to pass 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf And 3d. Epist. Ioh. 4. I have no greater joy than to hear that my children walk in the truth 4 Doct. That in Thanksgiving for Spiritual Benefits whether to our Selves or Others the Encrease of Grace must be acknowledged as well as the Beginnings of it The Degree is from God He that beginneth perfecteth Phil. 1.6 He that hath begun a good work will perfect it to the day of Christ. The whole Progress of the Work from the first step to the last is all from God not from the Power of our own Free-will or the Srength of our Resolutions or the Stability of our Gracious Habits For the First That it is not from the Power of our own Free-will is plain from Ioh. 6.44 No man can come to me except the Father which hath sent me draw him And then for the Second That it is not from the Strength of our Resolutions Psal. 73.2 As for me my feet were almost gone my steps had well-nigh slipt And for the Third That it is not from the Stability of Gracious Habits see Rev. 3.2 Be watchful and strengthen the things which remain and are ready to die for I have not found thy works perfect before God And 1 Pet. 5.10 The God of all Grace who hath called us unto his Eternal Glory by Iesus Christ after that you have suffered a while make you perfect establish strengthen settle you He that beginneth the Work of Grace in us doth still carry it on to perfection he doth establish what is attained and increase our spiritual strength for all Difficulties and Duties so Luk. 17.5 The Apostles said unto the Lord Increase our Faith VSE Take Notice of God's Favour in the addition of every new degree of Grace because the change is more remarkable we may ascribe our first Conversion to God but we must also our after-growth We are still under the Love and Care of Christ Though we are passed from Death to Life yet not from Earth to Heaven You are in continual need of Christ for Direction Intercession Pardon farther Sanctification Support Comfort and Peace therefore take Notice of every degree if there be greater Fervour if more delightful Exercise if more Ability and Strength to overcome Opposition let God have the Glory of all He many times Chastiseth our Pride and Unthankfulness with Lapses or Decayes if we do not acknowledge him as Peter and David what grievous Lapses had they SERMON II ON 2 THESS I. v. 3. We are bound to thank God always for you Brethren as it is meet because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth IN these Words we have Observed 1. An Affectionate Form of Thanksgiving 2. The Matter of it For the first It is a blessed thing when Complaints are turned into Thanksgivings both for our selves and others For our selves We should not be always Craving and always Complaining Gratulation should find a place in our Addresses to God as well as Acknowledgments of Sin and Supplications for Grace Col. 4.2 Continue in Prayer and watch in the same with Thanksgiving So for others we should rather take Notice of their Excellencies than of their Blemishes We give occasion to others to suspect us to have a rough imperious spirit to be always finding fault never acknowledging the Grace they have received or the good they have done This was far from Paul's Temper who was ever ready to acknowledge any thing of Christ wherever he found it especially where Grace was discovered with eminency as in these Thessalonians therefore he saith We are bound to thank God always for you Brethren as it is meet Whence we Observed four Doctrines I am now to speak of the Matter of this Thanksgiving Because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth Where Observe these six things 1. That it is a Comfort that our Inward Man is in a good State however it be with us as to our outward Condition before the World These Thessalonians were poor and afflicted we read in the first Epistle They received the Gospel in much affliction 1 Thes. 1.6 And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations and the following words tend wholly to Comfort them under their sore Troubles Yet their Condition before God was thriving and prosperous and matter of Thanksgiving rather than Lamentation So 2 Cor. 4.16 For this Cause we faint not saith the Apostle but though our outward Man perish yet the inward Man is renewed day by day We should count this World's Goods well exchanged if the want or loss of them be recompensed to us by the increase of spiritual Graces and be glad if it go well with our Souls though our Bodily Interests be infringed If God by an a king Head will give us a better Heart by a sickly Body an healthy Soul as he did to Gaius 3 Epist. Ioh. 2. Ver. by lessening us in the World or reducing us to streights make us Rich in Faith James 2.5 By Troubles and Oppositions excite us to a more lively exercise of Grace We should not barely submit to such a Dispensation but give Thanks The Children of God are always set forth to be of this Temper Psal. 119.71 It is good for me that I have been afflicted that I might learn thy Statutes 2 Cor. 12.9 10. I will rather glory in my infirmities that the power of Christ may rest upon me therefore I take pleasure in infirmities in reproaches in necessities in persecution in distresses for Christ's sake for when I am weak then am I strong If the Afflictions and Troubles of the World may do us good and
Field or Garden where the Senses being locked from all other Objects the Mind may fall more directly upon it self which otherwise in a Field or Garden would skip from Object to Object without pitching upon any seriously 4. The last Circumstance in the Text is the Time in the even-tide which is also a matter of an Arbitrary Concernment Time in it self is but an unactive Circumstance all Hours are alike to God he taketh no more pleasure in the Sixth or Ninth Hour than in the First Hour only you should prudently observe when your Spirit is most fresh and smart To some the Morning is quickest the Fancy being fittest to offer Spiritual and Heavenly Thoughts before it hath received any Images and Representations from Carnal Objects abroad Morning Thoughts are as it were the Virgin Thoughts of the Mind before they have been prostituted to these inferiour and baser Objects and so are more pure sublime and defecate and then the Soul like the Hind of the Morning with a swift and nimble readiness climbeth up to the Mountains of Myrrhe and Frankincense Cant. 4.6 Vntil the day break and the shadows flee away I will get me to the mountain of myrrhe and to the hill of frankincense and it tendeth much to season the whole day when we can talk with the Law in the Morning Prov. 6.22 When thou awakest it shall talk with thee To some the Evening seemeth fitter that when the gayishness and vanity of the Spirit hath been spent in business their Thoughts may be more serious and solemn with God and after the weights have been running down all day through their Imployments of the World they may wind them up again at Night in these Recesses and Exercises of Piety and Religion as David saies Psal. 25.1 Vnto thee O Lord do I lift up my soul. To others the silence and stillness of the Night seemeth to be an help and because of the Curtain of Darkness that is drawn between them and the World they can the better entertain serious and solemn Thoughts of God David speaks every where in the Psalms of his Nocturnal Devotions Psal. 63 6. When I remember thee upon my bed and meditate on thee in the night watches The Expression is taken from the Custom of the Iews who divided the Night into so many Watches whilst others were Reposing their Bodies on their Beds David was Reposing his Soul in the Bosom of God and he gave the less Rest to his Eyes that he might give the more to his Soul So Psal. 119.148 Mine eyes prevent the night-watches that I might meditate in thy word Certainly in the Night when we are taken off from other business we have the greatest Command of our Thoughts and the Covert of Darkness that God hath stretched over the World begetteth a greater Awe and Reverence Therefore Mr. Greenham when he pressed any weighty Point and perceived any careless used to beg of them that if God by his Providence should suffer them to awake in the Night that they would but think of his words Certainly the Mind being by sleep emptied of other Cares like a Mill falleth upon it self and the Natural Awe and Terrour which is the Effect of Darkness helpeth to make the Thoughts more solemn and serious So that you see much may be said for the conveniency of either of these Seasons Evening or Morning or Night It is your Duty to be faithful to your own Souls and sometimes to take the advantage either of the Night or of the Day or of the Morning or of the Evening as best suits us David saith Psal. 119.97 Oh how love I thy law it is my meditation all the day So he describes his Blessed Man Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night That is sometimes in the Day and sometimes in the Night no time can come amiss to a prepared Spirit Isaac's Hour was in the Even-tide in the Evening he went out to meditate in which two things are notable 1. That he made Duty his Refreshment He had wrought all the Day and in the Evening he goeth to Recreate himself with God What a shame is it that what was his solace is our Burden If we had a Spiritual discerning we should soon see that there is no Delight to that of Duty and no Refreshment like that which we enjoy in the Exercises of Religion and in Communion with God The World's Delights are vain and dreggy they may provoke laughter but they cannot yield any pure solid and true Contentment It was Christs meat to do his Fathers Will Iohn 4.34 My meat is to do the will of him that sent me and to finish his work It was sweeter to Iob then his appointed Food to hear Gods word Iob 23.12 I have esteemed the words of his mouth more than my necessary food And David saith Psal. 119.54 Thy statutes have been my songs in the house of my pilgrimage All the Comfort he had to drive away the sad and disconsolate Houâ—s of his Pilgrimage was to exercise himself in the Study and Meditation of Gods Word And it was Isaac's Evening-Comfort to go out and meditate Gracious Hearts must have Spiritual Delights the Word and Obedience and Prayer and Meditation As one said Aut hoc non est Evangelium aâ—t nos non sumus Christiani Either these Histories are not true or our Hearts are much unlike theirs Oh how sweet would it be if we could make Duty a Recreation and our Work our Pleasure that in the close of the Day this might be our Solace after the work of the Day to take a turn with God in the Mount and to walk in the Garden of Love and as David saith Psal. 104.34 My meditation of him shall be sweet I will be glad in the Lord. Isaac went out at even-tide 2. That at the Evening his Spirit was still fresh and savoury this was the time not of necessity but choice Many spend their heat and strength in the World toyling all Day and in the Evening come and offer God a drowsie yawning Prayer when all the Vigour of their Spirits is wasted You should bring forth the best Wine at last never so engage in the World as to hinder a Duty It should be the Wisdom of Christians to guide their Affairs with such Judgment that Duties may not become a burden and a weariness Now a Soul incumbred with business cannot act with such delight and freedom as it ought Too often do we suffer the lean kine to devour the fat Mary hath cause to complain of Martha so much time is spent in the World that we have no heart or strength for Communion with God and usually when all are asleep and wearied out with the World then we call to Duty Oh remember in the Evening and Close of the Day your Affections should be quick and free for Spiritual things Isaac went out at evening-tide I shall sum up the intent
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
and is referred to the common good to preserve Order and for an Example to others Certainly Punishment doth not belong to the wronged party as such then every one would have a right to punish and so invade the Power of the Magistrate A private Person hath a right of seeking Restitution or Compensation for the wrong done to him unless higher reasons of Charity forbid him but not a Power to compel them to punishment unless satisfaction be given But the case is different here God punisheth non qua laesus sed qua Rector not as the Offended Party but as a Governour Now the Government of the World requires Gods Holyness should be demonstrated and his Laws vindicated and a brand put upon Sin 2. From the Gift which is the sanctifying Spirit which being the gift of his Love must needs be the fruit of his Peace and Reconciliation with us Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost Other things may be given us during his Anger for God sheweth himself placable in the whole course of his Providence Yea they may be given in Anger But the Regenerating Spirit is never given us during his Anger or in Anger Sanctifying Grace doth evidence his special Favour Look as the payment of the Ransom was testified by the visible pouring out the Spirit Acts 2. so is our particular Reconciliation by the gift of the Spirit to us 1. VSE is of Instruction 1. How we are to look upon God in our Prayers as the God of Peace reconciled to us by Jesus Christ. When we pray to him we look upon him as a God of Grace 1 Pet. 5.10 But the God of all Grace who hath called us c. This sheweth his propension and inclination to communicate his Grace freely to Unworthy Sinners we also pray to him as the God of Power Rom. 16.15 Now to him that is of power to establish you according to my Gospel But here we are directed to look upon him as the God of Peace as pacified in Christ which is a greater ground of confidence If a Socinian were to pray to him he could only use the plea of Benhadad to Ahab we have heard the Kings of Israel are merciful Kings So we have heard the God of Israel is a merciful God If the Papist would pray with confidence he thinketh he must appease God by himself by his poenal satisfactions and costly Offerings As Iacob would appease Esau by sending gifts to him Gen. 32.20 But the Penitent Believer is reconciled to God by Christ Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ by whom also we have access by faith c. He cometh to God in his Name and no other Iohn 16.23 24. In that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Hitherto you have asked nothing in my Name ask and you shall receive that your joy may be full He runneth to the Horns of the Altar accepteth of the Peace published in the Gospel devoteth himself to God and rests upon Christ's Mediatorial Sacrifice as sufficient Here is his hope and confidence 2. How careful we should be that no breach fall out between us and God least we stop grace at the Fountain head Continued Sanctification cometh from the God of Peace as well as the first Renovation of the Heart The giving the Spirit is a sign of Gods Love and the with-holding of the Spirit is a sign of his Anger and Displeasure the one is the greatest Mercy the other the greatest Misery In his Internal Government the one is the highest Reward the other the greatest punishment As a Reward it is spoken of Prov. 1.23 Turn you at my reproof Behold I will pour my spirit upon you I will make known my words unto you As a punishment Psalm 51.10 11 12. Create in me a clean heart O God! and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Restore unto me the joy of thy salvation and uphold me with thy free spirit The one is to be sought Luke 11.13 How much more will your heavenly Father give the holy spirit to them that ask him the other to be deprecated Take not thy holy spirit from me Psalm 51.11 Therefore take heed the Spirit be not grieved but obeyed 3. What ground of thankfulness to Christ. 1. That he hath made our peace with God at so dear a rate All your Repentings if you had wept out your Eyes for Sin would not have made your peace with God nor have satisfied his Justice nor procured Pardon and Life for you Now God is appeased Christ having slain the enmity by his cross Eph. 2.16 2. That the New Covenant is procured wherein Pardon and Salvation is offered to you as sealed by the Blood of Christ who hath payed our Debts Luke 22.20 This cup is the New Testament in my blood which is shed for you There had been else no place for your Repentance Faith Prayer or Hopes 3. That such free and easie conditions of Mercy with Power to performe them are propounded in the Gospel Lord Thou wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.12 4. That he should call us and have such favourable thoughts to us who for a long time were dead in Sin and in Hostility against him Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son Much more being reconciled we shall be saved by his life A SERMON Preached on a DAY of Publick Thanksgiving II. CHRONICLES xxxii 25 But Hezekiah rendred not according to the benefit done unto him for his heart was lifted up therefore wrath was upon him and upon Iudah and Ierusalem THAT I may not detain you in a Preface let me tell you the Words hold forth 1. A Sin But Hezekiah rendred not according to the benefit done unto him 2. The Proof and Argument of it for his heart was lifted up 3. The sad Effects and Punishment of it both as to his own Person and the People under his Government Let me Explain these Branches and then come to observe something in order to the work of the day I know Christians you look not for things luscious but savoury 1. In the Sin there was a benefit done unto him and Hezekiah's fault is that he rendred not accordingly The Benefit done him implyeth a Complication of Mercies not only his Miraculous Recovery out of Sickness and Fifteen years added more to his Life but also the destruction of his Enemies the Assyrians Mercies which fell out near about the same time though I dare not say with the Iewish Writers that three dayes before the slaughter of the Assyrians this Sickness and Recovery fell out yet certainly they were near together as appeareth
new Convert Acts 16.34 That he rejoyced believing in God with all his house he was but even recovered out of the Suburbs of Hell ready to kill himself just before verse 27. so that a Man would think he should easier fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to find joy so soon in such an heart yet he rejoyced though he was still in danger of his Life for treating those as Guests whom he should have kept as Prisoners So 2 Cor. 8.2 We read of the abundance of their joy and deep poverty because they were acquainted with the Gospel So Zacheus received Christ joyfully because Salvation was come to his House Luke 19.6 He made haste and came down and received him joyfully And the Man that found the true Treasure for joy thereof goeth and selleth all that he hath Matth. 13.44 He parted with all His Satisfactions Comforts and Contentments This is so sure a Truth that where-ever the Gospel or Christ is received in any degree and proportion though not to a converting degree there is some joy In Converts I have showed you and you may cast in that Text by way of over-plus Acts 2.41 Then they that gladly received the word were baptized and the same day there were added to the church about three thousand souls It is a degree not amounting to Conversion Luke 8.13 The stony ground received the word with joy Herod had some kind of joy in hearing Iohn the Baptist Mark 6.20 He did many things and heard him gladly And his other Hearers rejoyced in his light for a season Iohn 5.35 These had a joy but not in such a predominant degree as to be able to controul their Affections to other things and so this joy could not maintain it self or keep it self alive Therefore it is said That we are his house if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 The first offers of Pardon and Life by Christ do stir up this joy in us as the Gospel sheweth us a way how to come out of the greatest Miseries and get an interest in the greatest Happiness The possible hope of Relief and Deliverance cannot but affect us if we be serious 2. As to our Progress in the Duties and hopes of the Gospel it is still carried on with joy Therefore Believers are described by it as their vital act Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh What is the constant work of a Christian but a rejoycing in Christ Jesus or a thanâ—ful sense of our Redeemers Mercy And therefore the whole Life of a Christian is represented by keeping a Feast 1 Cor. 5.7 8. Christ our passover is sacrificed for us therefore let us keep the feast Seven dayes the Iews kept their feast of unleavened Bread which figureth the whole time of our pilgrimage till we enter into the Everlasting Sabbath Every day is a Holy-day and a Feast-day with a Christian now Christ his Passeover is sacrificed for him partly through a sense of Gods Love partly through the Testimony of a good Conscience and partly through the hopes of Glory He is alwaies rejoycing in God if he be in a right frame and liveth up to his Gospel-Priviledges Let me chiefly instance in two Duties of Prayer and Praise or Thanksgiving which take up a great part of our Commerce with God And especially because they are connected with the Duty we are upon for we must rejoyce evermore praying without ceasing and in every thing give thanks The Duties that follow serve to act and cherish this joy 1. Rejoyce evermore so as to pray without ceasing They that delight in God will be often with him and can come chearfully and unbosom themselves to him as a Man would to his Friend They are not drag'd into his presence as into the presence of a Judge but they come freely to him as Children to their Father They that love God as their portion and happiness will much converse with him they are out of their Element but when they are praying to God or speaking of God or thinking of God therefore they are still with him But this is denyed of the Hypocrite Iob 27.10 Will he delight himself in the almighty Will he alwayes call upon God They may sometimes cry to him not because they love him and his service but because they love their own ease and to be free from trouble their streights may force a little Service from them Well then without delight we cannot keep a continual course of Communion with God in Prayer 2. For Praise or giving of Thanks in every thing give thanks that is both the fruit of our delight in God and a means to quicken it One that delights in God will have cause enough to give thanks whether the Creature come or goe what-ever is taken from him his joy is not taken from him He can bless God for his Mercies in Christ when retrenched and cut short in the World though he hath lost some Comforts yet others are yet remaining Shall one Cross imbitter all our Comforts As one string broken puts the whole Instrument out of Tune They can bless God for taking as well as giving Iob 1.21 The Lord gave and the Lord hath taken away blessed be the name of the â—ord If the Lord gave all why may he not take away a part A thankful heart can praise God for God himself for choicer Mercies yet continued for some outward Mercies remaining If God gave all and take but a part have we any cause to complain 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life because the beginning progress and ending is carryed on by it the joy of God is our support in our declining time the staff of our Age for then Christians grow more dead to the World and worldly things and are less moved by them whether they keep or loose have or want them and then they are nearer to Eternity and have more of that rejoycing in hope spoken of Rom. 2.12 This joy is a beginning of the joyes in Heaven here we have a Sip there a full Draught Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven There is indeed a vast difference in the degrees here a little joy entreth into us but there we enter into our masters joy Math. 25.23 But though they differ in degree yet the Object and Affection is the same It is the same God and the same Glory which delighteth us only now they are seen by Faith then they shall be Objects of direct sight and fruition we shall see him face to face In short rejoycing in God is a beginning of the Imployment we shall then have in Heaven Therefore when we expect in a few days to be
any among you afflicted let him pray That gives vent to our sorrow and turneth it into a Spiritual Channel In a prosperous Estate we are to pray that we may not forget God Carnal Men never come to him but when they have extream need of him Ier. 2.27 But in the time of their trouble they will say arise and save us That our Hearts may not be corrupted but our portion sanctified to us for every thing is sanctified by the word of God and prayer 1 Tim. 4.5 Thus God must hear from us sick and sound in pain and well at ease whether we are abased or abound 3. In every business Civil or Sacred In all thy wayes acknowledge him and he shall direct thy paths Prov. 3.6 In business secular Abrahams Servant beggeth success in his Errand Gen. 24.12 O Lord God of my master Abraham I pray thee send me good speed this day In Matters Sacred 2 Thess. 3.5 The Lord direct your hearts into the love of God So that a serious sensible Christian seldom wanteth an Errand to the Throne of Grace and if we be not Strangers to our selves we cannot be Strangers to God 2. To the other extream we now come when Men are rare and unfrequent with God upon the pretence that they are not bound to pray alwayes and the time of Duty is not exactly stated in the New Testament To these we oppose other Considerations 1. Though there be not an express rule particularly set down how often we should be with God yet Duties are required in the strictest and most comprehensive tearms and Gods expressions about them are very large For here God saith pray without ceasing and Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance So Col. 4.2 Continue in prayer and watch in the same with thanksgiving So Psalm 62.8 Trust in the Lord at all times ye people pour out your hearts before him So Luke 21.36 Watch ye therefore and pray alwaies So that here is no gap opened to loose and vain Spirits to countenance them in their neglect of God The Scriptures rather speak over than under Nature is apt to incroach upon Grace as the Sea upon the Banks and sloath and strangeness to God will soon creep upon us therefore the crooked stick is bent the other way rather pray alwaies than be alwaies in the World and alwaies in pleasures at least take the due occasions Though these expressions be not to be understood as if we should do nothing else but pray yet they imply frequency in this Duty at all times when opportunity calleth for it 2. The Examples of the Saints should move us David prayed three times a day at Morning Noon and Night Psalm 55.17 Evening and morning and noon will I pray and cry aloud So did Daniel and would not omit it in times of persecution Daniel 6.10 Now when Daniel knew that the writing was signed he went into his house and his windows being open in his chamber towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Now though every ones Necessities Abilities or Condition of Life will not permit him to do so much yet in the general we must conclude from thence that we must be constant in our daily Worship and attendance upon God 3. The ceasing of the daily Sacrifice was accounted to be a great part of the Misery occasioned by the abomination of desolation Dan. 9.27 And in the midst of the week he shall cause the sacrifice and the oblation to cease and for the overspreading of abominations he shall make it desolate even until the consummation and that determined shall be poured upon the desolate 4. Now God trusts Love and would not particularly define the times of our Duty and immediate Converse with him surely we should be more open hearted and liberal to him God expecteth much from a willing people Psalm 110.3 Thy people shall be willing in the day of thy power Our attendance upon God should be rather more than less since it is left to our choice 5 God himself was angry with his People and complaineth of their neglect of him Ier. 2.32 My people have forgotten me days without number Time out of mind as we say in an English Phrase have I not heard from them Now these considerations shew this expression should not be too much streightned III. The Reasons why constant and frequent Prayer is our Duty 1. With respect to God that we may acknowledge his Being and Soveraignty over us and all Events that concern us and ours 1. We acknowledge his Being in Prayer for he that cometh to God must believe that he is Heb. 11.6 Men of all Religions call upon that which they think to be God As in the storm the Pagan Marriners cryed every man unto his God Ionah 1.5 Men take their God to be their sure Refuge in all their troubles distractions and fears Now the People of God know him by experience to be the only true God that heareth Prayer therefore they own him as such Psalm 65.2 Oh thou that hearest prayer unto thee shall all flesh come Now this owning of God must not be done in a few rare and disused Prayers but in a constancy of Prayer that we may often call to mind his Being and Attributes It is a sin not only to deny God but to forget him Psalm 9.17 The wicked shall be turned into hell and all the nations that forget God We are apt to forget God who is an Invisible Being though we have all things from him and he be necessary to us continually Therefore we must often remember him and present our selves before him and inure our selves to a Reverence of his Majesty God complaineth Ier. 2.32 My people have forgotten me days without number 2. We acknowledge his Supream Providence by taking all out of his hands and so are kept more humble and in a constant dependance We do not injoy our Mercies by Chance or by good Fortune but by the Gift of his Providence that we may not be forgetful of this God will have us pray often yea thus solemnly take our daily Bread out of his hands Matth. 6.11 Give us this day our daily bread The Bread you eat is not your own but Gods you intrench upon his Prerogative when you use it without asking his leave 2. With respect to the Nature of Prayer It is the converse of a loving Soul with God the nearest familiarity with a Soul dwelling in flesh can have with him Now Acts of Friendship and Communion must not be rare and unfrequent but constant and often therefore called an acquainting our selves with God Iob 22.21 Acquaint now thy self with him and be at peace Acquaintance implyeth frequent Commerce and Intercourse Men that often visit one another and meet together are acquainted Prayer is a giving God a visit Isa. 26.16 Lord in trouble have
not a few cold heartless words then is Faith solemnly acted 2. Love is acted and increased in this Duty while we desire of God all things in order to God and shew forth our hearty groans after every thing that will bring us nearer to himself praying first for Gods Love then the Grace of the Redeemer and all other subordinate blessings and helps as they relate thereunto Yea this very opening our hearts to God is a solace to us and the fruit and act of our Delight in him The groans of the Spirit are the immediate issues of Love and come from an heart strongly bent to God and Heavenly things As Faith directeth us to God as the first Cause so Love to the chief end the Glory of God and regulateth all our choices and desires by it The Fruit of Prayer increaseth Love Psalm 116.1 2. I love the Lord because he hath heard my voice and my supplications Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. Hope is acted and increased by it Because in Prayer this Grace is predominant the certain and earnest expectation of the promised Glory Our thoughts of Heaven at other times are cold and heartless here we enter into the Holiest we beg Heaven and all things in order to Heaven because we expect it from the Mercy of God in Jesus Christ. There is desirous expectation in hopes and Prayer is but the expression of our Desires and a certain expectation in hope so in Prayer we plead Promises and shew the grounds of our trust why we look and wait for it that God will preserve us and bear our Expences to Heaven 2. The three Duties pressed in this place are much promoted by frequent Prayer Rejoyce evermore pray without ceasing in every thing give thanks 1. Rejoyce evermore We cherish our rejoycing or Peace and tranquillity of mind in all Conditions by frequent praying This vent and utterance easeth us of our burden if any thing troubleth us we go to God whâ—â—s able and willing to help us Iob 16.20 My friends scorn me but mine eye poureth out tears unto God It is our Comfort that there is a Throne of Grace before which to bring our complaint So Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Be careful for nothing is parallel to rejoyce evermore what help have we to pray let your requests be made known unto God and the Effects of Prayer is the peace of God When the Air is imprisoned in the Bowels and Caverns of the Earth there are shakings and terrible Convulsions till it gets a vent so is the Soul tossed and turmoiled with many tormenting thoughts till we open our hearts to God Hannah when she had prayed went her way and did eat and her countenance was no more sad 1 Sam. 1.18 Now should we not be frequent in this Duty which will keep up our Delight in God and our tranquillity of mind in all Conditions on the Confidence of his All-sufficiency 2. Pray without ceasing The Duty is promoted by the Duty pray without ceasing and you will pray without ceasing The way to be fervent is to be frequent A Key that is seldom turned rusts in the Lock Wells are the sweeter for the draining We lose the habit of Prayer and fitness for Prayer when we are seldom with God and there is such an intermission between Duties The more we walk the fitter we shall be to walk and the more we pray the fitter we shall be to pray They find so much sweetness in it that experiment it by practice that they cannot be without it It is the Strangers to Prayer that need to be perswaded When we intermit this necessary work we loose our fitness He that hath often prayed will pray Psalm 116.2 Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. For the last Duty in every thing give thanks They that pray often see all things come from God and they return all to God again they take it out of his hands and use it for his Glory Usually what we win by Prayer we ware with Thanksgiving Others do not and cannot observe Providence as much as they do that pray often and upon all occasions they look to God Besides Prayer sweetneth the Mercy For this child I prayed and the Lord hath given me my petition which I asked of him Therefore have I lent him to the Lord as long as he liveth he shalâ— be lent to the Lord 1 Sam. 1.27 28. 3. It is useful to preserve in us a Sense of our Duty to God as it obligeth us to be more cautious and watchful Who should be so careful of their Conversations as they that come often into Gods presence They had need to be careful on a double account 1. That they may be in a readiness alwayes to pray Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance 1 Pet. 4.7 Be sober and watch unto prayer If we would be often with God in Prayer we must watch against any thing that would hinder our Communion and intercourse with God that we may look God in the face with Comfort As those that are alwaies to appear in the presence of earthly Princes must be more decently clad than other Men. How shall we pray at Night when we have been offending God all the Day 2. The very praying often inferreth an Obligation of greater strictness that we may be such out of Duty as we profess to be in Duty 1 Pet. 1.17 And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity What confess Sin and yet commit it What pray so zealously and live so vainly Confute and contradict your Prayers by your Lives Ask Grace so earnestly of God and cast it away so carelesly in your Conversations Leave off one or the other for Hypocrisie is a double provoking thing more than open prophaneness VSE 1. Is to reprove those that never call upon God or very rarely either in their Families or Closets or both This cometh to pass 1. Sometimes through a defect of their Faith they do not believe Gods Being and Providence and the Promises of his Holy Covenant as made with us They do not believe his Being Psalm 14.1 The fool hath said in his heart there is no God And verse 4. They call not upon the Lord. The practical Atheist doth not pray Iob 15.4 Thou castest off fear and restrainest prayer before God As the awe and reverence of God abateth in them they cast
off Prayer especially in secret Gods Children may be streightned in Prayer but they do not restrain Prayer Conscience is clamorous Prayer would fain break out but they smother these checks and sentiments of Religion till they wholly quit a course of praying Sometimes they deny Providence Psalm 73.11 They say how doth God know and is there any knowledge in the most high And verse 13. I have cleansed my heart in vain and washed my hands in innocency Mal. 3.14 Ye have said 't is in vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts Or else they do not soundly believe the Covenant of God as made with them in Christ Rom. 10.14 How shall they call upon him in whom they have not believed We cannot address our selves to God in Christ if we are not rooted in the Faith of the Gospel 2. Sometimes through a defect of their Love to God They have no delight in him and therefore call not upon his Name Iob 27.10 Will he delight himself in the Almighty Will he alwaies call upon God They may sometimes cry to him to be free from trouble but they do not alwaies call upon him nor keep up a constant use of Prayer They are weary of God Isa. 43.22 Thou hast not called upon me O Iacob Thou hast been weary of me O Israel They that left their first love left their first works Rev. 2.3 4. Or else they are glutted with Worldly Happiness and so God is neglected Ier. 2.31 We are Lords we will come no more unto thee They are well and at ease or else they are besotted with carnal pleasures that they have no heart to come to God Luke 21.34 Take heed to your selves least at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life The Heart is withdrawn from God and stolne away by carnal vanities 3. From a defect in their Hope they despair either of assistance or acceptance 1. Of Assistance Having such a wandring lean and barren Understanding and dead Affections they think they shall be never able to pray And though God hath promised a Spirit of Grace and Supplication and is ready to give it to those that do not give way to these evils but strive against them and the Holy Ghost is appointed to teach them to pray yet they give way to this dulness and deadness out of an indulgence to the ease of the flesh and sloathfulness and despair of Gods help Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee There is the lazy despair as well as the raging despair when Men will not stir up themselves and overcome the seeming difficulties which at first a course of Prayer meeteth with 2. Of Acceptance They have lost their peace by some grievous wounding Sin and then have not the heart to go to God As David kept silence and hung off Psalm 32.3 till he recovered his peace So others have offended God and represent him to themselves as an angry Judge rather than a gracious Father and so run away from him as guilty Adam did to the bushes Gen. 3.8 rather than come to him In part this may be in Gods Children when they have grieved the Spirit but mostly it is in the wicked who go on impenitently in some grievous and heinous sin and so can have no heart to go on in a course of lively Prayer The Presence of God is terrible to a Sinner because of the Conscience of their own sinful Courses they expect nothing but Wrath and Vengeance from God and they will not take Gods way to reconcile themselves and make their peace with him but only put off the thoughts of that they cannot put away and neglect God rather than seek to appease him VSE II. It informeth us of a necessary Truth if we must pray evermore then there must be an endeavour to keep up our hearts still in a praying temper or in a disposition to go to God upon all occasions that when God offereth these occasions there may not want a suitable frame of heart The Disposition and Temper of Heart fit for Prayer must never be lost Sathan is a great Enemy to this Commerce with God and our Hearts soon grow unfit for it It is a difficult thing to keep up this praying frame yet this must be a Christians constant work and care The whole Spiritual Life is but a watching unto Prayer Now this praying frame lyeth in three things 1. A broken-hearted sense of our Spiritual wants We have a quick and tender feeling of Bodily wants for these are evident to Natural Sense and we love the Body more than the Soul and are tender of our Bodily Interests but we should be alike affected with Soul necessities or else there will be no life in our Prayers God filleth the hungry with good things and the rich he hath sent empty away Luke 1.53 The poor in Spirit do most mourn before the Lord and hunger and thirst after Righteousness Matth. 5.3 4 5 6. Blessed are the poor in spirit for theirs is the kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meek for they shall inherit the earth Blessed are they that hunger and thirst after righteousness for they shall be filled Now that which hindreth this brokenness of Heart is carnal pleasures which bring on a brawn and sensless deadness upon the Soul Therefore the Apostle saith 1 Pet. 4.7 Be sober and watch unto Prayer Now Sobriety is a sparing use of Sensual and Worldly Delights or a Moderation in all Earthly Things This you must labour after if you would keep up your correspondency with God by Prayer in a lively manner 2. A strong and earnest bent of Heart towards God and Heaven and so towards Spiritual and Heavenly things Isa. 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early The Soul that is set to seek the Lord is most fit for this Duty But unless the Heart be thus set towards God and Heavenly things Prayer will be as a customary talk we shall ask for fashions sake pray from our Memories rather than our Conscience and from our Conscience rather than Heart and Affections or from Affections actually excited and stirred rather than from an Heart renewed or that habitual bent and tendency towards God which is at the bottom of Prayer The Heart sensibly stirred in our Duty may do well for the time but it is soon lost and controlled and mastered by contrary affections That which doth habitually dispose and incline you to pray alwayes is the fixed bent of Heart towards God and Heaven There are three Agents in Prayer as in every Holy Duty the Humane Spirit the New Nature and the Spirit of God The Humane Spirit or my Natural Faculties that by
wonderfully reconcile the heart to God and make our thoughts of him sweet and acceptable when we come to Pray to him Christ will not be strange to his own flesh as we are bidden Not to hide our selves from our own flesh Isai. 58.7 3. His bountiful providence His former kindness to David is mentioned all along the Chapter both by the Lord himself and also by David God that hath been good will be good for he wasteth not by giving but is where he was Iam. 1.5 If any lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him As the Fountain remaineth as full as ever tho it overflow and sendeth forth its streams God delighteth that former mercies should be improved to future trust 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us And to Prayer Phil. 4 6. In every thing by Prayer and Supplication with Thanksgiving let your requests be made known unto God Promises should not lye by us as a dead stock Psal. 116.2 Because he hath inclined his ear to me therefore will I call upon him as long as I Live Deus promittendo et donando debet God is a Debtor both by his Promises and by his Gifts He loveth to crown his own mercies and to follow gift with gift For he is not weary of giving 4. His Promises The Promises to incourage Prayer are very large 1. There are indefinite promises of Audience Psal. 50.15 Call upon me in the day of trouble I will deliver thee Job 22.27 Thou shalt make thy Prayer unto him and he shall hear thee and thou shalt pay thy Vows So Isai. 45.19 I said not to the Seed of Jacob Seek me in vain Now these are mighty incouragements and shew us that 〈◊〉 is not labour in vain to seek God So that if there be not a commandment in our way to stop our requests we have all the ingagements in the World to come and acquaint God with all our desires griefs fears wants requests We may find in our hearts to be dealing with him upon these incouragements For what cannot God do And what will not Prayer do with a good God who is readily inclined to his People and able to do what he pleaseth and hath promised to do what we desire 2. There are promises of general universal concernment that God will not only hear Prayer but do all that we desire of him As John 14.14 If ye shall ask any thing in my Name I will do it And Matth. 21.22 And all things whatsoever ye shall ask in Prayer believing ye shall receive Psal. 37.4 Delight thy self in the Lord and he shall give thee the desires of thy heart And many such expressions Not that men have a lawless liberty allowed them to ask what they will and Gods power shall lackey after their vain fancies and appetites No these large and universal offers admit of a limitation propounded in Scripture and that then when these universal particles are mentioned these limitations are to be regarded that you may not make promises to your selves and set God a task by your self-conceitedness and vain fancies and think him ingaged beyond what he is pleased to bind himself unto But what are the Limitations 1. That we ask righteously according to the matter So you have the limitation 1 John 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him All the business is what is the meaning of these words According to his Will Ans. With Conformity to his Revealed Will and with Submission to his Secret Will Surely with Conformity to his Revealed or Commanding Will that we ask nothing unjust or sinful and seek to bring God to our hire as Balaam when he built Altars and sought to God for leave to Curse his People And that we ask nothing but what is agreeable to his Secret Will Many things are lawful yea and commanded as for Parents to ask the Conversion of their Children and it is our Duty to use the means in order to it but we must refer the success to God God must be judge what shall be most for his Glory In short we must ask according to his Commanding Will with due respect to his decreeing Will Ioh. 14.13 Whatever ye ask the Father in my Name I will do it that the Father may be glorified in the Son Whatever belongeth to our Duty and the Glory of God we must do but for the event how God will be glorified by either we must submit it to God So for lawful things Gâ—ace puts a restraint upon the Will of a renewed man that he seeketh nothing but what may be for the Glory of God and his Good If he asketh other things and to other ends he is prompted thereunto by his Flesh which maketh him Lust after Vain Empty Carnal Satisfactions to please his flesh 2. The next Limitation is to the manner If we ask them fervently and with that Life and Seriousness which finding a Prayer in the Heart doth require So Mat. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Prayers are not answered if the Spirit of Prayer be wanting or that liveliness which is necessary to make it Prayer though the form and fashion of it be kept up Men may pray but that Life which their Necessity calleth for may be far to seek When we set our Face to seek the Lord God with Prayer and Supplication Dan. 9.3 I set my Face unto the Lord God to seek by Prayer and Supplications Jer. 29.13 Ye shall seek me and find me when ye shall search for me with all your Heart This sets the Spirit of Prayer a work 3. The next Qualification is of the Person as in the Text Thy Servant so in other places 1 Ioh. 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things which are pleasing in his sight That is we are as certain we shall receive as if we had it already If Prayer should be performed with the greatest Earnestness and the greatest Faith and Confidence yet if the Consciences of men reprove them of any looseness and lightness of Spirit or that they have served God by halves and are off and on with him in their Practice and look for good things from God while they neglect their own Duty and what is required of them they cannot think that God should do it for them they cannot look that God should be ingaged any further than he hath ingaged himself So Ioh. 15.7 If you abide in me and my words abide in you ye shall ask what ye will and it shall be done unto
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
out of the reach of his Commerce 2. Difference A Mediator is chiefly one used between disagreeing parties Gal. 3.20 Now a Mediator is not a Mediator of one but God is one There must be two parties and usually two different parties There is God angry and Man guilty Conscience of guilt presents God terrible and taketh away all Confidence from the guilty Sinner so that of our selves we cannot approach in a friendly manner to an offended and provoked God Heb. 12.29 For our God is a consuming Fire And who can dwell with devouring Burnings Isa. 33.14 Who shall interpose and stand between God and us the Power of his Wrath and our weakness and obnoxiousness to his Righteous Vengeance II. That none but Christ is fit for this High Office that though God be High and Just and Holy yet poor Creatures and Sinners may have access to him A Mediator must be one that can take off the distance and compromise the difference between us and God Oh that there were saith Iob a days-man between us that might lay his hands upon both Job 9.33 Now considering this Jesus Christ is the only fit interposing party Therefore he is called the Mediator of the new Covenant Heb. 12.24 And to Iesus the Mediator of the new Covenant and the Mediator of a better Covenant Heb. 8.6 1. As to the distance so in his Person he is God-man Our Mediator must be one in whom God doth condescend to man and by whom man may be incouraged to ascend to God Now in Christ God is nearer to Man than he was before and so we may have more familiar Thoughts of God The pure Deity is at so vast a distance from us while we are in Flesh that we are amazed and confounded cannot imagine that he should look after us concern himself in us and our Affairs love us shew us his Free Grace and Favour Now it is a mighty help to think of God manifested in our Flesh 1 Tim. 3.16 The Word made Flesh John 1.14 So that while we are here in the flesh yet we may have commerce with God 'T is a mighty incouragement to consider how near God is come to us in Christ and how he hath taken the Humane Nature into his own Person For surely he will not hide himself from his own Flesh Isa. 58.7 He came down into our flesh that he might be man and familiar with man This wonderfully reconcileth the Heart of Man to God and maketh the thoughts of him comfortable and acceptable to us so that we may incourage our selves in free access to God 2. As the Person of the Redeemer so his Work Which is to take away the Difference and Quarrel between us and God To understand this observe that the Mediation between the two differing parties must be carried on so that God who is the Supream and Offended party may be satisfied Now God stood upon these Terms that the Honour of his governing Justice should be secured Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins And that the Repentance and Reformation of sinful man should be carried on strictly Acts 5.31 Him hath God exalted with his right Hand to be a Prince and Saviour to give Repentance to Israel and Remission of Sins These must be done otherwise man must lye under his Eternal Displeasure If the one be done and not the other done no Reconciliation can ensue Therefore we must not look to Christs Mediation with God so as to overlook his Work with man nor so look to his Work with man as to overlook his Mediation with God Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. We have both here The work of an Apostle lieth with men the work of an High Priest with God He hath an Office with God and Man and both are necessary to bring about our Salvation And Christ cannot be a compleat Saviour without doing both To be barely a Prophet would not serve the turn but he must be a Priest to satisfie Gods Justice also by the Merit of his Sacrifice In short his Work with God is that of a Priest his Work with Man is that of a Prophet and King 1. His Work as a Priest is to pacifie Gods Wrath procure his Grace Love and Favor for us and this he doth under two Relations as a Sponsor and Intercessour 1. As a Sponsor and Surety He was the Surety of a better Testament Heb. 7.22 By so much was Iesus made a surety of a better Testament So First By way of Satisfaction he undertook something to be paid and performed for us He undertaketh to satisfie Gods Justice by the Sacrifice of himself and so make way for his Mercy on easie Terms The pacifying of Gods Justice was a great part of his Mediation Heb. 9.15 For this cause he is the Mediator of the New Testament that by means of Death fâ—r the Redemption of the Transgressions that were under the first Testament they which are called might receive the Promise of Eternal Inheritance That is that Penitent and believing Sinners might be acquitted from the curse due to them by the first Covenant and so made capable of Eternal Life What they owe he hath paid Secondly By way of Caution Undertaking for those whom he reconciled to God that they shall perform what God requireth of them in the new Covenant Having purchased the Spirit he hath inabled them to repent and believe and mortifie and crucifie the flesh and obey the Gospel Rom. 6.6 Knowing that our old man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin 2. As an Intercessour He is in Heaven dealing with God in our behalf He hath not cast off his Relation or Affection to his People upon his Advancement Heb. 8.2 A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not Man In all his Glory He is the Churches Agent appearing for us as our Atturney in Court Heb. 9.24 Pleading for us and answering all Accusations as our Advocate 1 Iohn 2.1 And if any man Sin we have an Advocate with the Father Iesus Christ the Righteous And maintaining a correspondency between us and God As an Ambassador between two States promoting our Desires and Prayers Rev. 8.3 And another Angel came and stood at the Altar having a golden Cenâ—er and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne And obtaining all necessary Graces for us 2. His Work with Men as a Prophet and King 1. As a Prophet and so as a Messenger of the Covenant Mal. 3.11 He sheweth us the way how we may be reconciled with God perswading us also to be so reconciled to God For we are ignorant and obstinate loth to part with sin and submit to God's
Desires of his holy Soul concerning our Salvation Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am and so he appears in our Names as well as in our Nature Partly by some Acts of Adoration of the Sovereign Majesty of God some Address to God there is Iohn 14.16 I will pray the father and he shall give you another comforter that he may abide with you for ever He doth not only ask the Enlargement of his own Kingdom Psal. 2.8 Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession but the Pardon Comfort Peace and Supply of particular Persons 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous Partly in his presenting our Prayers and Supplications Rev. 8.3 And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne and therefore he is called A minister of the sanctuary Heb. 8.2 This is the nature of Christ's Intercession 6. The success of Christ's Intercession Father forgive them Was he heard in this Yes this Prayer converts the Centurion and those Acts 2.41 above three thousand and presently after five thousand more Acts 4.4 In the compass of a few days above eight thousand of his Enemies were converted Christ is good at Interceding his Prayers are always heard Iohn 11.42 I knew that thou hearest me always And therefore let us seek no other Mediator God cannot deny his own Son Jesus Christ the righteous intercedes for us let us put all our Requests into his hands II. I come now to the Argument used They know not what they do But you will say Christ elsewhere complaineth of his Enemies that they know him and refused him out of malice Iohn 15.24 Now they have both seen and hated both me and my father and therefore he saith They had no Cloak for their Sin but were utterly without Excuse for they could not plead Ignorance Answ. 1. This is not spoken of all but of some only The greatest part were moved with the Command Authority and Perswasion of the Priests or blinded with a false Zeal to preserve their old Religion and so thought they did God service in crucifying Christ. Those that sinned out of malice Christ had told them their Doom before Mat. 12.32 Whosoever speaketh against the Holy-Ghost it shall not be forgiven him neither in this world neither in the world to come 2. They knew him to be a just Man though they knew him not to be the Lord of Glory and that he did many Signs which the Prophets foretold should be done by the Mâ—ssias and therefore at least that he was a great Prophet and as such they should have reverenced and received him so that they had the less cloak for their Sin 3. Christ excused not a toto but a tanâ—o not altogether but only sheweth that they were capable of Pardon because of their Ignorance Christ excuseth the Sin of his Enemies in that manner that he could excuse them he could not altogether excuse the Injustice of Pilate nor the Cruelty of the Soldiers nor the Envy of the Chief Priests nor the Folly and Unthankfulness of the People nor the Perjury of the false Witnesses all that he could plead was some ignorance of the Dignity of his Person 1 Cor. 2.8 Which none of the princes of this world knew for had they known it they would not have crucified the Lord of Glory The chief Men of the Iews did not understand the Mystery of Redemption and many were ignorant not only of the Divinity of Christ but his Innocency also They know not what they do Doctr. There is a difference between Sinners and it is a more dangerous thing to sin against Knowledge than out of Ignorance 1. Some sin wittingly and wilfully as Cain Saul Iudas c. who against the apparent Light of their Consciences venture upon the foulest Actions 2. Others sin out of Ignorance either they do not certainly know what they do to be Sin or do not expresly consider it So Paul in persecuting the Church of God 1 Tim. 1.13 Who was before a persecutor and a blasphemer and injurious but I obtained mercy because I did it ignorantly in unbelief 3. Some sin knowingly indeed but out of Infirmity either arising from some great fear of Danger and present Death as Peter denied his Master it is done with a troubled Mind These may be recovered to God but with difficulty Or else they are hurried to Evil by the baits of the Flesh and pleasing Temptations Iames 1.12 Every man is tempted when he is drawn away of his own lust and enticed Now their Case cannot easily be spoken to for it needs much discussion It may be by surprizal and that for one Act and none of the grossest Gal. 6.1 Brethren if a man be overtaken in a fault ye that are spiritual restore such an one in the spirit of meekness The Devil many times leaveth no time for deliberation and bringeth his tempting Baits not to the fore-door of Reason but to the back-door of Sensual Appetite which being in a rage blindeth the Mind But if they sin with a strong Will their Case is more dangerous especially if they live and lie in Sin after many Experiences of the Evil of it their Condition is deplorable This Foundation being laid let us see how far Ignorance excuseth from Sin 1. Whatever Sin we commit it is Sin and of it self deserveth Damnation Sin is not determined to be Sin by its being voluntary or involuntary but by its contrariety to the Law of God 1 Iohn 3.4 Sin is the transgression of the Law Therefore the causal Particle For in the Text doth not shew the Reason of Pardon but the capableness of Pardon So Paul's Ignorance was not the cause of God's Mercy for Sin cannot be the cause of Mercy but only the occasion of it The Nature of Sin is not determined by the Voluntariness of it but only the Degree of it 2. Ignorance is either Antecedent Concomitant or Consequent 1. Antecedent going before the Act as in the generality of the Iews Acts 3.17 And now brethren I wâ—t that through ignorance ye did it as did also your Rulers Out of Ignorance and blind Zeal they Crucified him whom God did make both Lord and Christ. 2. Concomitant a Man hath Knowledge but useth it not for the present It is one thing to sin with Knowledge and another thing to sin against Knowledge He that hath Knowledge but for the present may be binded by his Lusts and Carnal Affections sinneth not against Knowledge directly but collaterally only as he that stealeth or committeth Adultery doth not this for Sin 's sake for none can will Evil as Evil but he only attendeth to the
mine own familiar friend in whom I trusted which did eat of my bread hath lift up his head against me Which was fulfilled Matth. 26.23 He that dippeth his hand with me in the dish he shall betray me And accordingly Iudas came to attack him Mat. 26.47 That he should be sold for thirty Pieces of Silver Zech. 11.12 So they weighed for my price thirty pieces of silver Fulfilled Mat. 26.15 That with these thirty Pieces of Silver there should be bought afterwards a Field of Potsheards Zech. 11.13 And the Lord said unto me Cast it unto the potter And I took the thirty pieces of silver and cast them to the potter in the house of the Lord. Fulfilled Mat. 27.7 And they took counsel and bought with them the potters field to bury strangers in That being apprehended he should be most barbarously intreated by the Jews and be beaten and buffetted and his Face defiled with spitting according to that of Isaiah the Prophet Isa. 50.6 I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Fulfilled Mat. 6.67 Then did they spit in his face and buffet him and others smote him with the palms of their hands That they would wound rend and tear his Body with Scourges before they put him to death Isa. 53.5 He was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Fulfilled Mat. 27.26 When he had scourged Iesus he delivered him to be crucified And they did at length put him to death according to the Prophecy The Messiah was to be cut off but not for himself Dan. 9.26 That the Death that he should die was the Death of the Cross unto which he was nailed Hand and Foot according to that of David Psal. 22.16 They pierced my hands and my feet And that of Zech. 12.10 They shall look upon me whom they have pierced Fulfilled Luke 23.33 And when they were come to Mount Calvary there they crucified him That he was crucified between two Malefactors one on the right hand and the other on the left according to that of Isa. 53.12 He was numbred with the transgressors Luke 22.37 For I say unto you that this which is written must yet be accomplished in me And he was reckoned among transgressors for the things concerning me have an end He was to pray for his Enemies and Persecutors according to that of Isa. 53.12 He made intercession for the transgressors And this was fulfilled in that Prayer Luke 23.24 Then said Iesus Father forgive them for they know not what they do So Psal. 69.21 In my thirst they give me vinegar to drink Fulfilled as before That they should divide his Apparel and cast Lots for his upper Garment Psal. 22.18 They part my garment among them and cast lots upon my vesture Fulfilled Mat. 27.35 And they crucified him and parted his garments casting lots Well then all these Particulars foretold of the Messiah were exactly fulfilled in our Saviour and so conduce to settle our Hearts in believing his Person and Office Well then might he say now It is finished 2. That the substance of the Types were accomplished in him as that of the Brazen Serpent the Paschal Lamb the Daily and Yearly Sacrifices the Offering of Isaac all which praefigured that Christ should die for the Sins of the World As Abraham offered his only Son Isaac to God as a Proof and Demonstration of his Faith and Obedience Now I know that thou fearest God seeing thou hast not withheld thy son thine only son from me Gen. 22.12 So God gave his Son as a proof and demonstration of his Love 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his son to be a propitiation for our sins Isaac carried the Wood to the Sacrifice of himself so did Christ his Cross. The lifting up of the Brazen Serpent in the Wilderness that whosoever looked upon it should be healed Numb 21.9 And Moses made a serpent and put it upon a pole and it come to pass that if any serpent had bitten any man when he beheld the serpent of brass he lived This figured Christ lifted up upon the Cross that all those bitten by the old Serpent might by looking be cured Iohn 3.14 15. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up that whosoever believeth in him should not perish but have eternal Life The Paschal Lamb was slain just at the time when Christ died and his Flesh eaten not a Bone broken Iohn 19.33 His Blood sprinkled on the Door-Posts all which were accomplished in Christ who is the Lamb of God that taketh away the sin of the world Iohn 1.29 The Daily Sacrifice was offered Morning and Evening to shew our daily Use of Christ who was a Lamb without spot and blemish 1 Pet. 1.19 The Anniversary Sacrifice of the two Goats on the day of Expiation Numb 16. when there was a live Goat to be sent into the Wilderness and the other was slain and Aaron was to put both his hands upon the Head of the Scape-Goat confessing the Sins of the People and that Scape Goat was to carry all their Sins into the Land of Forgetfulness all which signified the Expiation of all our Sins by Christ dying for our Offences and rising again for our Justification For the Scape Goat was sent into the Wilderness far from the Sanctuary to shew that all our Sins are put far away out of God's sight the other Goat is said to be kept for the Lord that it might be slain and be offered to him for Sacrifice upon the Altar Well now these and all other Types were finished that is obtained their End and Accomplishment 3. All was finished that was necessary to make him a fit Pattern of Patience to us For he had born the extremity of his Enemies Malice all that Man or Devils could by the permission of God execute upon him for he saith Luke 22.53 This is your hour and the power of darkness Yea he had drunk up the Cup which the Father had put into his hands to the very Dreggs One end of Christ's Death was to give us an Example 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps Now here is a full Copy and Pattern of the right way of Suffering for all his own to imitate 1. From the Matter Are you tempted and opposed by Satan and his Instruments So was Christ. Have you discountenance from Men Christ had much more Doth God seem to forsake you So he did by Christ. Are you sain to lye on your Knees crying for Mercy Christ in the days of his flesh offered up prayers and supplications with strong cries and tears to him that was able to save him from death and was heard in that he
ever with the Lord and ministring in his Presence have more of the Divine Nature communicated unto us 5. There is the unanimous Conjunction of all the Saints in the Praises of God or a joining in Consort without jarring or difference The Apostle biddeth us Rom. 15.6 with one Mind and with one Mouth to glorify God even the Father of our Lord Iesus Christ. It is our Duty but never performed to the full but when we meet together in that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Council of Souls or the General Assembly and Church of the First-born which the Apostle describeth Heb. 12.23 The Spirits of just Men made perfect or consecrated It is comfortable to join in Worship with the People of God now Moses preferred it with Afflictions before all the Riches and Honours and Pleasures he enjoyed in Egypt Heb. 4.24 Choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a Season But then is the Communion of Saints compleated when all are admitted to the Vision and clearest Knowledg of God and have the most perfect Adherence and Love to him Now what an happy Time will that be when we and all the holy Ones of God shall with the same enlarged Affection set about the same Work As our Groans here made but one Sound and our conjoined Tears but one Stream and our united Desires but one Prayer so all our Praises then shall make but one Melody and Harmony If it be an Happiness to live with the Saints in their Imperfection when Sin doth often imbitter their Society surely it is an Happiness to live with them for ever when they are purged and freed from Sin and fully consecrated and fitted to minister before the Lord. 6. To think of God and to rejoice in his Glory and to love and praise him will be our great Imployment There we shall be intent upon our Choice and noble Work which is praising and lauding God Psal. 84.4 Blessed are they that dwell in thy House they are still praising thee Praises now are a part of our Sacrifices and must be mingled with our Prayers Phil. 4.6 In every thing by Prayer and Supplication with Thanksgiving let your Requests be known unto God So Rev. 5.8 The four Beasts and four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the Prayers of the Saints Harps signify their Praises and Thanksgivings Here it cometh in by way of Mixture but there it is our sole Imployment There is no need of Prayers for there are no Sins nor Wants nor Necessities there all is Praise David calleth upon the Angels to bless the Lord Psal. 103.20 to tell us what they do And when a Multitude of them descended at Christ's Birth Luke 2.13 14. they presently fell a lauding and praising God Glory be to God in the Highest It is the Opinion of the ancient Hebrews that every Day they sing Praises to God and that in the Morning this they gather from Gen. 32.6 Let me go for the Day breaketh Which Place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascends and behold the Hour approacheth that the Angels are to sing This was their Opinion Sure we are that the Angels bless God and that in an eminent manner as appeareth by frequent Passages of Scripture where they are called upon to bless the Lord for though the Speech be in the Imperative Mood as if it were hortatory yet it is to be expounded by the Indicative as Narrative of what the Angels do Particularly we read they blessed God for his own Excellence Isa. 6.1 2 3. In the Year that King Uzzia died I saw also the Lord sitting upon a Throne high and lifted up and his Train filled the Temple Above it stood the Seraphims each one had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory For the Creation Iob 38.4 5 6 7. Where wast thou when I laid the Foundations of the Earth declare if thou hast Vnderstanding Who hath laid the Measures thereof if thou knowest or who hath stretched the Line upon it Whereupon are the Foundations thereof fastned or who laid the Corner-stone thereof When the Morning-Stars sang together and all the Sons of God shouted for Ioy. For the Nativity of Christ Luke 2.13 14. And suddenly there was with the Angel a Multitude of the heavenly Host praising God and saying Glory to God in the highest on Earth Peace good Will toward Men. So they blessed Christ Rev. 5.11 12. I beheld and I heard the Voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud Voice Worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing Though they cannot fully comprehend God yet they do it far more clearly than we They apprehend God's Excellency and Perfection in himself they know also the Excellency of his Works Creation and Providence and the Redemption of Mankind Then we shall know as we are known 1 Cor. 13.12 and understand the Faithfulness of God's Conduct in bringing us to Glory O blessed Time when we shall fall upon the Work of Angels when we shall have a sublime Understanding to know God an Heart to love him and a Mouth to praise him for evermore We shall not need any Excitement but be willing and ready to do it We have greater cause of blessing God than the Angels have It is a question whether an innocent or a penitent Person is more bound to thank God An innocent Man is bound to praise God in respect of the Greatness of the Benefit and the Continuance of it but a penitent Man in respect of the Freeness and Graciousness of it The Freeness and Graciousness is much more conspicuous towards Men. God was indeed good and bountiful to the Angels creating them out of nothing endowing them with many excellent Gifts But to Man sinful was God good indeed he loved us as Enemies when his Justice offended by Sin put a Bar to our Salvation he spared not his beloved Son but delivered him to a cursed Death in our Room and Stead Secondly To exhort us to prepare our selves for this Estate And let us labour that we may be such as may be counted meet to minister before the Lord in his Heavenly Temple To this End 1. Let us hasten the Acts which belong to our Consecration and attend upon them with more Seriousness which is the cleansing of the Soul from the Guilt and Stain of Sin From the Guilt of Sin Rom. 5.1 2. Therefore being justified by Faith we
time with words they pray for fashions sake but sit down with the work wrought they Pray but do not look after the answer of Prayers as Children shoot away their Arrows but mind not where they fall They find it in their Tongues but not in their Hearts 2. Carnal Vehemency Men may lust and long but do not pray Iam. 4.2 Ye Lust and have not Motions of Lust are violent and rapid Psal. 78.18 They tempted God in their Hearts by asking Meat for their Lust. These ask things unlawful or lawful things to a carnal purpose Here is no gracious bent for they do not prefer the best things in their desires Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof 3. The fluency of Gifts These make Prayer the work of Invention and Memory The Tongue exciteth the fancy but the Heart hangeth off from God They that are Carnal may come behind in no Gift but the Affections do not keep pace with the Expressions These may personate Faith Hope and Love but they have not that real Inclination that Meekness and Humility which is necessary for the Addresses of a sinful Creature to God 4. Natural Fervency 1. They may be Instant and Earnest for temporal Blessings They have no more to do with God but only that he would deliver them from their troubles Ier. 2.27 In the time of their trouble they will say Arise and save us Exod. 10.17 Intreat the Lord your God that he may take away this Death only It is the temporal Inconvenience they mind more than the removal of Sin and they pray more to get ease of their trouble than repent of their Sins which procured them 2. If they pray for spiritual things 't is but a dictate of Conscience not a desire of the renewed Heart and such as is seconded with constant endeavours to obtain what we ask of God and submission to the means and terms upon which the suit may be granted 3. They soon grow weary and give over if they be not speedily relieved Isa. 58.3 Wherefore have we fasted say they and thou seest not c. Mal. 3.13 Your words have been stout against me saith the Lord yet ye say what have we spoken so much against thee 2 King 6.33 He said this evil is of the Lord what should I wait for the Lord any longer 4. And usually there is more of murmuring than of Prayer in their Addresses to God And that fervency which seemeth to be in them floweth not from Humility Love and Hope but from Pride Bitterness and Diffidence their Prayers are muddy full of Passions Doubts and Fears III. Vse To exhort us to find in our Hearts whatever Prayer we make to God 1. In Private Prayer Let us come as inclined by Love as encouraged by Faith and Hope 1. As inclined by Love So we ask of God all things in order to God We first pray to God for God and next for the Grace of the Redeemer and then for all other subordinate Blessings Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Whatever quiets us in the neglect of God or want of God is esteemed more than God 2. As encouraged by Faith and Hope 1 By Faith Believing the being and bountiful Nature of God Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And believing his many Promises which are Yea and Amen in Christ 2 Cor. 1.20 For all the Promises of God are in him Yea and in him Amen Believing his gracious Relation to those in Covenant with him Ioh. 20.17 I ascend to my Father and your Father and to my God and your God Mat. 6.32 Your Heavenly Father knoweth you have need of these things Luk. 12.32 Fear not little flock it is your Fathers good Pleasure to give you the Kingdom 2. By Hope which is a certain and desirous Expectation of the asked and promised Blessing None can come to God aright but those that hope to be the better for coming Christ has taught us How to pray and not to faint Luk. 18.1 Luk. 11.7 8.9 with 11.12 13. Gods not answering us is no call to us to give over but to go on still There is hope in waiting however matters go 'T is best to resolve to lye at Christs door rather than take our answer and go away Our Perseverance should shew how we are affected with our wants and how resolvedly we adhere unto and depend upon God tho' he seem not to pity us but to pursue us with his strokes 2. In Prayer with others If either God direct their Tongues to speak to our Case or in general requests suited to the Necessity of all Christians we must find it in our Hearts or else we are under a Distemper Prayer is nothing else but the language of Faith Love and Hope of Faith a believing of Gods Being and Bounty that he is willing and able to succour us of Love which directeth us to the prime Fountain of all the good we have and would have and to the end the Glory of God and regulateth all our choices by it and to those means which conduce to the enjoying of God and of Hope which is a desirous Expectation of the promised Blessing If we have a Holy Fervour a Confidence in the Power and Goodness of God a Sense of Need and Hope in his Mercy we cannot but find it in our Hearts Prayer is the language of an upright Heart feeling its own wants and craving a supply of God Prayer is a work of the inner man not lifting up the Voice but the Heart to God it is the yearning of the Spirit Rom. 8.26 The Spirit it self maketh Intercession in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings that cannot be uttered Hannah spake in her Heart only her Lips moved but her Voice was not heard 1 Sam. 1.13 The cry of the Lips doth not pierce the Clouds Eccles. 5.2 Be not rash with thy Mouth and let not thy Heart be hasty to utter any thing before God Have a care of raw tumultuary indigested thoughts a man should before hand meditate on his wants and the necessities of others that he may be affected with them Certainly Prayer must be gone about with Reverence Some rush upon Prayer prophanely others carelesly 1. Some Prophanely they go from their Pots to Prayer They let loose their Hearts eat and drink without Fear and Sobriety profane their Mouths with Light and unfruitful Speech and yet presently call to Prayer as if every frame of Spirit were fit for this work 2. Others Carelesly Prayer is gone about with little or no Reverence at all some talking some trifling some working some toying till the very instant of Prayer yea till he that prayeth in the Name of the rest be upon his Knees and hath begun the Prayer which is offered up to God in all their Names as
if they had their Hearts at command in a moment Or how can they come before God with that Confidence Reverence Humility and Fervency that is required in Holy Prayer when they come reeking hot from their worldly Occasions Then for the matter of these Prayers There are certain common Blessings which we and others continually stand in need of and for which we are continually to pray as the increase of Faith Patience Meekness Love and the like Do you desire these things God will not reject the desires of an humble contrite Heart Many things we desire and lawfully may desire which are not matters of that moment that we should acquaint God with them or seek to interest Providence in them we do not expect nor is it needful to require any special work of his for the performance of them it is not seemly so to do as in a lawful Game a Man may desire to win rather than to lose but it is not fit he should make a Prayer for it Object But if another pray and I join with him how do I find it in my Heart Ans. This is principally meant of personal secret Prayer when we uncover our own sore confess the Plague of our own Heart 1 Kin. 8.38 Then the rule is we must fit and proportion our Words to our Matter and both Matter and Words to our Minds and Hearts A Sermon on Psalm L.5 Gather my Saints together those that have made a Covenant with me by Sacrifice THIS whole Psalm setteth forth the erection of the Gospel Church and the Ordinances thereof Though the Gospel Kingdom came not with observation that is with external pomp and glory yet much of the Majesty of the divine presence was discernable in it Clearly in the frame of the Psalm you may observe a rejection of the legal worship and an establishment of the Christian service and the spiritual oblations which belong thereunto Yet the expressions do rather represent Christ as coming in the Majesty of a Judge than a Lawgiver for three reasons I suppose 1. Because there was judgment exercised on the Iews for refusing to submit to Christ and enter into the Gospel state 2. Because in the Prophetical writings the two comings of Christ are frequently mixed his first coming in humility with his last coming in glory to judge the World 3. Because those Laws and Ordinances which were given by Christ at the erection of the Gospel Kingdom will be the matter about which we shall be judged at the last and universal day of Doom For these and other reasons is Christ represented as a Judge summoning the World into his presence that the actions of men good or bad may be examined that it may be known who have resisted and despised the Messias and who have subjected themselves to him that the former may be punished and the other rewarded We shall all one day be brought into the judgment about the covenant we have made with God by Sacrifice So much is intimated in the context In the words Observe 1. God's charge to his Officers to summon the Court Gather my Saints together 2 The description of the parties who are to appear in the judgment My Saints that have made a Covenant with me by Sacrifice 1. His charge to his Officers whether Angels or others None can hide themselves but they must all appear before the Tribunal of Christ for God will have them all brought together from the four Winds or Corners of the Earth 2. The description That have made a Covenant The word signifieth cut a Covenant In Covenants the sacrifices were cut asunder and the Persons contracting went between the divided parts As God bid Abraham take an Heifer and a Ram and a She-goat Gen. 15.10 And he took unto him all these and divided them in the midst and laid each piece one against another and at evening ver 17. a smoaking furnace and a burning Lamp passed between those pieces And Ier. 34.18 They have not performed the words of the Covenant which they had made before me when they cut the Calf in twain and passed between the parts thereof The meaning of this rite was an Imprecation so let them be cut asunder that shall break this Covenant The Heathens Sic à Iove feriatur is qui sanctum hoc fregerit foedus ut ego hunc porcum ferio Let Iupiter strike him dead that breaks this Holy Covenant as I strike this Swine Thus are we said to cut a Covenant with God Now this Covenant is said to be made by Sacrifice For 1. There is no covenanting between God and sinful Man without a Sacrifice And 2. No Sacrifice will serve the turn to make the Covenant effectual but only the blood of Christ by which his Justice is satisfied and Wrath appeased Doct. That God's People or Saints are such as have made a Covenant with him by Sacrifice For so they are described here Two things I must speak to 1. About making a Covenant with God 2. Why no Covenant can be made with God without the interposing of or respect unto a Sacrifice I. About making a Covenant with God Sometimes a Covenant is said to be made by God and sometimes made by us It is made by God as he hath appointed it and stated the terms of it and unalterably fixed them Though there be a condescention in the Covenant Form and therein God carrieth himself as a God of Grace yet in fixing the term so unalterably God carrieth himself as a Sovereign Psal. 111.9 He hath commanded his Covenant for ever We must take the Covenant as God hath left it not bring it down to our fancies and humours Our making Covenant respects our stipulation or binding our selves to perform the conditions required on our part when we heartily accept the Covenant as stated by God In every Covenant there is ratio dati accepti Something given and something taken God will be our God and we must be his people Heb. 8.10 This is the Covenant that I will make with the House of Israel after those days saith the Lord I will put my laws into their Mind and write them in their Hearts and I will be to them a God and they shall be to me a People Now God makes this Covenant 1. With respect to himself 2. With respect to us 3. With respect both to himself and us 1. With respect to himself To shew the freeness and sureness of his Grace 1. The freeness of his Grace He might have required obedience from us out of his Soveraignty as he is our Creator and we are his Creatures and given no other reason of his commands but this I am the Lord without any promises or contract made with us But the absolute command of God though it might exact obedience from us yet it doth not carry such motives in its bosom to incourage us to perform it as the Covenant There was so much of Grace in the first Covenant though the condition of it