and morning and noon will I pray and cry aloud and he shall hear my voice Extraordinary Prayer is upon special weighty occasions which requireth more than ordinary continuance of time and affection Ioel 1.14 Sanctifie ye a fast call a solemne assembly gather the elders and all the inhabitants of the land into the house of the Lord your God and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of and none to be neglected and in none of these cases must we cease to pray when God requireth it at our hands II. What it is to pray without ceasing This needeth to be explained because some strain it too far others streighten it too much and we must state the matter so as to avoid the extreams on both sides 1. One Extream is that of the Ancient Euchites and because they seem to be befriended by the Letter of the Text we must clear the Matter a little Their sensless errour was as if the act of Prayer were never to be discontinued and therefore they omitted all other Duties and would only pray 2. The other extream is of those who keep not up a constant frequent return of this Duty We must obviate both 1. For those that would never intermit this Exercise 1. We must shew them their error by explaining the Word A thing is said to be done continually and without ceasing which is done at the constant times and seasons as often as they return As David told Amasa 2 Sam. 19.13 Thou shalt be captain of the host before me continually That is as often as the Army was led forth So 2 Sam. 9.12 Mephibosheth did eat bread at the kings table continually That is at the constant stated times of eating So Rom. 9.2 I have great heaviness and continual sorrow in my heart That is as often as he thought of them So also is the word without ceasing used 1 Thess. 2.13 For this cause we thank God without ceasing That is as often as he was with God So 2 Tim. 1.3 Without ceasing I have remembrance of thee in my prayers night and day That is Evening and Morning as often as he went to God 2. The Matter may bear a good sense if you interpret the Apostles direction either 1. Of the Habit of Prayer or the praying temper that frame of Spirit or Affection which is fit for Prayer must never be lost Psalm 104.9 But I give my self unto prayer In the Original there is no more but I prayer as if he were wholly made up of Prayer and Supplication this was the work he was given to or most intent upon 2. It may be interpreted of a Vital Prayer All Duties may be resolved into Prayer and Praise Now as the Life of a Christian is a Life of Love and Praise a kind of Confession or Hymn to God so in other respects it is a Prayer Semper orat qui semper bene agit he that liveth in a constant Obedience to God and dependance upon him doth in effect alwaies pray to him Now thus doth a Christian both as to Life Natural and Spiritual Psalm 25.5 On thee do I wait all the day Every Minute we depend upon him for the direction and support of his Holy Spirit So Prov. 23.27 Be thou in the fear of the Lord all the day long He liveth in an awful regard loath to displease God because all cometh from him Now this is vertually a Prayer because he still elevateth his thoughts and desires towards him and looketh for all from God 3. This Praying without ceasing may be interpreted of our continuance in the Duty till we obtain the ends of Prayer and that some competent time is to be spent in it Prayer is the lifting up of the Heart or the offering of our desires to God in some affectionate manner in extraordinary occasions the time may be longer as Christ spent whole Nights in Prayer Luke 6.12 He went out into a mountain to pray and continued all night in prayer to God On ordinary occasions the time may be shorter but the general Direction is continue in Prayer Rom. 12.12 Continue instant in prayer A short good Morrow is too slight a Complement for the Great God such interparleance with him is necessary as may warm the heart and serve the ends of Prayer 4. Praying without ceasing may express our perseverance in Prayer without fainting Luke 18.1 He spake a parable unto them to this end that men ought alwaies to pray and not to faint when we will not let God alone until he bless us We must not yield to despondency though we be not heard presently but let us pray the more earnestly though the Prayer seemeth to be checked and contradicted by Gods Providence as the Woman of Canaan gets ground by discouragements Matth. 15.22 to the 28. We must reiterate our Petitions for one and the same thing till it be granted As Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me A seeming repulse and denyal maketh us the more vehement for the Language of Gods rebukes is not to pray no more but pray on still It is yielding to a temptation to desist 5. This praying without ceasing is to be interpreted of the universality and the frequency of the return of the occasions and opportunities of Prayer and we may be said to do that without ceasing which we do very often So that though the Act of Prayer be intermitted the course of Prayer should not be interrupted for we are to pray at all times in all conditions and in all businesses and Affairs 1. At all times never omitting the Seasons of Prayer stated or occasional There are stated times of Prayer something must be done every day Thus our Lord directeth us to pray Matth. 6.11 Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Though it be mentioned but in one Petition yet it referreth to all the rest We need daily Bread daily Pardon daily Strength against Temptations Yea there seemeth to be a double standing occasion every day in the Morning for direction in the Evening for protection as God appointed a Morning and Evening Sacrifice Numb 28.4 The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even If any be contentious let me tell you it is an ill spirit that doth dispute away Duties rather than practice them So there are occasional times when God by his Providence inviteth us to it as by some special Affliction Psalm 51.15 Call upon me in the day of trouble or some business in hand wherein we are to ask his leave counsel and blessing Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way for us and our little ones 2. In all Estates and Conditions afflicted and prosperous In an adverse or afflicted Estate Iames 5.13 Is
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
they visited thee The keeping up of this Acquaintance is necessary both to our present Comfort and future Acceptance 1. For our present Comfort it giveth you boldness to come to God in all your necessities and streights if you daily wait upon him Frequency of Converse begets familiarity and familiarity begets confidence When God and you grow strange you cannot come with that freedom to ask his help as those that familiarly converse with him do Eph. 3.12 In whom we have boldness and access with confidence by the faith of him A Child is not afraid to go to his Father nor a Man unto his Friend to pour out his complaint into his bosom nor a Servant of daily attendance to open his Suit to his Master they know his name Psalm 9.10 and are acquainted with him 2. For our future acceptance Luke 21.36 Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man viz. at his coming They that are constant in Prayer make up their Accounts with God daily and so may with the better confidence attend his coming When you have been frequently with him frequently entertained by him and accepted with him had your Prayers heard and Desires granted it is a great incouragement in the hour of Death when you are to leave the World and come immediately before him On the other side for Men to appear before a God whom they never knew nor heartily loved and with whom they were never acquainted as to any intimate Communion and Converse this is a sad case Alas at the best it is to an unknown Friend but indeed it is to a certain Enemy they never had experience of his kindness which they would own nor interest in his Love and now are forced into his Presence against their Will Alas how soon will the time come when Men would fain set about Prayer but it is too late they have then neither Treasure nor skill to pray and the Prayers they then make are not the Fruits of Faith and Love but of Despair and Horrour they cry Lord Lord but Christ saith I know you not ye are workers of iniquity But on the other side they are fitted for Everlasting Communion with God who are acquainted with him already and when they come to be translated they do but change Place not Company Heaven is an access to God and the Throne of Grace is the Porch of Heaven We begin the Heavenly Life here by these frequent converses with God and our access to him now 3. With respect to the New Nature or the Temper and Disposition of the Saints Prayer is the cry of the New Creature a work natural and kindly to the Saints Zech. 12.10 I will pour upon the house of David and the inhabitants of Ierusalem the spirit of grace and of supplications A Spirit of Grace will soon break out into supplications and vent it self that way Acts 9.11 Behold he prayeth Zeph. 3.9 I will turn to the people a pure language that they may all call upon the name of the Lord and serve him with one consent In the Margin it is a pure lip Gods true Children are carryed to him by a kind of Natural Motion as light Bodies move upward they are a sort of Men that are seeking after God Psalm 24.6 This is the generation of them that seek him that seek thy face O Iacob Selah Therefore we should quite check and cross the bent and inclination of the New Nature unless we be much in Prayer and often with God 4. With respect to the necessities of the Saints Our wants are continual as well in Spiritual as in Temporal things That we need daily Bread is evident to Sense and that we need daily Pardon and daily Strength against Temptations should be as evident to Faith The Soul hath its necessities as well as the Body yea they are greater and of a more dangerous Nature Sometimes we lack Wisdom and who shall give it us but God Iames 1.5 If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Sometimes we lack Strength and that is to be sought in Prayer Eph. 3.10 That he would grant you according to the riches of his glory to be strengthned with all might by his spirit in the inner man Sometimes we lack life and quickning and to whom should we go but to the live-making Spirit to him who quickneth all things In short the Throne of Grace was set up for a time of need and therefore when our necessities drive us to it we should not hang off Heb. 4.16 Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need We alwaies need to be delivered from evil we alwaies need to be established in good sometimes we need a Blessing on what we have that our Comforts may be sanctified to us sometimes a Blessing on what we do that we may begin it and end it in God All our Relations increase our necessities so do all our injoyments new Mercies occasion new Necessities And in the variety of our Afflictions we have still somewhat to do with God The receipt of one Mercy discovereth the need of another 5. With respect to the utility and profit of it It is endless to instance in all things I shall confine the Discourse to Spiritual profit and there 1. The Three Radical Graces Faith Hope and Love are acted and increased in Prayer Iude 20 21. But ye beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercies of our Lord Iesus Christ unto eternal life Mark there praying in the Holy Ghost is to be referred in common to them all to building up your selves in your most Holy Faith to keeping your selves in the Love of God to looking for the Mercy of our Lord Jesus Christ unto Eternal Life Surely frequent Prayer keepeth every Grace active and more ready than if it were seldom used 1. For Faith in this Duty the Misteries of our most Holy Faith are reduced to practice even that great Mistery of the Trinity and their distinct personal Operations we find the benefit of it in Prayer Eph. 2.18 For through him we both have an access by one spirit unto the Father To the Father as an All-sufficient Fountain of Grace Gen. 17.1 I am the Almighty God By Christ who hath purchased leave welcome and audience Heb. 10.19 By a new and living way which he hath consecrated for us through the vail that is to say his flesh And by the Spirit who hath given us an Heart to come inspiring us with Holy Motions enlivening our Affections Rom. 8.26 Likewise the spirit also helpeth our infirmities That we may open our Hearts to God If Prayer be Prayer indeed
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
and value of the blessings asked All such as pray aright must have an high estimation of what they seek For if we do not set a value upon it we shall neither seek it earnestly nor will God care to give it us for he will not thrust spiritual comforts upon them that despise them Paul was so earnest to have Christ and his benefits because he counted all things but dung and dross that he might win Christ and be found in him c. Phil. 3.7 8 9. David prized communion with God therefore sought it so earnestly Psal. 27.4 One thing have I desired of the Lord that will I seek after that I might dwell in the House of the Lord all the days of my Life Temporal things are usually over-prized therefore these things are dispensed with a looser providence without prayer and many times to those that never pray and to the godly by way of overplus to direct us to value Spiritual blessings and to seek them in the first place Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you First in our Prayers as well as first in our Endeavours 3 Desire That must urge us to ask and doth both open our mouths wide and put Life and Vehemency into our requests and supplications There is a good rule that will be of general use to us Desire nothing in your hearts but what you can Pray for and Pray for nothing but what you desire The former part checketh both worldly and fleshly lusts Have I or can I have so little reverence for the Godhead as apparently to ask meat for my lusts so much by the year such dishes at my table so much in Lands and Honours But the latter checks Formality and Deadness in Prayer Desire must go before and all along with the request and the heart must be the fountain of the words otherwise it is but a vain babling Much speaking is not praying Words are but the body Desires are the soul of Prayer as the body without the soul is dead so are words without a spirit of desire Therefore we should be more careful of afâ—ections than words Eccles. 5.1 2. Be not hasâ—y to utter any thing before God c. The prayer must be framed in such words as we can but our chief business is to awaken and call in our affections from wandring after worldly things or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groanings that cannot be uttered Rom. 8.26 Holy ardours and groans to God and desires of his help A Prayer without Life and Affection is Thuribulum sine prunis A Censer without Fire 4. Prayer must not only come from the present desires but from the habitual inclination of the mind and heart towards God and heavenly things which is the great effect of healing and sanctifying grace Psal. 119.36 Incline my heart unto thy Testimonies and not to Covetousness This is the radical inclination of grace to be carried out to God and all things that belong to God as they more or less lead to Him more than to Honours Pleasures Profits As Prayer is not a Lip-labour so it is not a Work of the mere Human Spirit or a Fruit of Memory and Invention but an Exercise of Grace A man may exercise his natural faculties in Prayer when he doth not exercise the graces of the Spirit in Prayer Grace is given as the remote preparation to Prayer Zech. 12.10 I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and supplication and they shall look on him whom they have pierced c. We oftner pray from our Memories than our Consciences and from our Consciences than our Affections and from our Affections as presently stirred but soon checked and controlled than from a Fixed bent and Inclination of Heart towards Heavenly things A man may have Wit and Memory to Pray when he hath not a Conscience of Praying He may have an inlightened Conscience when not a renewed Heart which may put us upon asking what we ought rather than what we really desire as Augustine speaketh of interlining his prayers with an At noli modo timebam enim ne me exaudiret Deus not yet Lord and I feared lest the Lord should hear me Or from a present affection stirring when yet there is not a rooted inclination Ioh. 6.34 Evermore give us of this Bread compared with v. 66. Many of his Disciples went back and walked no more with him Many desire pardon desire the spirit but these desires are controlled by other desires soon put out of the humour and carried off by other things 2. We are incouraged in Prayer and so we find it in our hearts to Pray by several things 1. Gods merciful Nature 2 Sam. 7.21 According to thine own heart hast thou done all these great things Ex mero motu God fetcheth not his reasons from without but from his own bowels His own self inclination to do good doth sufficiently provoke him to it Now God is the same to others that he was to David His readiness to hear and to forgive doth incourage poor creatures to come to him The full breast desireth to be sucked as much as the hungry child to suck Psal. 65.2 O thou that hearest Prayer unto thee shall all flesh come God is ready to give audience and doth wait for the coming of the humble supplicant that mercy may be obtained in his own way 2. His great love shewed to the World in Christ Ephes. 3.12 In whom we have boldness and access with confidence Heb. 10.19 Having boldness to enter into the Holiest by the blood of Iesus God out of Christ is inaccessible but in Christ propitious Now in the days of the Gospel God doth not keep state as in the Jewish times Numb 1.53 The Levites shall pitch round about the Tabernacle of Testimony that there be no wrath against the Congregation of the Children of Israel Numb 4.15 The Sons of Kohath shall not touch any holy thing lest they die and vers 20. They shall not go in to see when the holy things are covered lest they die The way to the Sanctuary being not yet open The People murmur at it Numb 17.12 13. The Children of Israel spake 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 It was a grievous thing to them But now the Throne of grace is always open God keepeth not Terms or special days of Audience God in Christ is near to us and we are near unto God in and by him which much increaseth our Love and Confidence and giveth us more familiar thoughts of God who seemed before to be at an unaccessible distance He hath taken the humane nature into himself This should
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
my Heart and my flesh cryeth out for the living God The Prophane blind world neither careth for the Duty nor for God in the Duty the formal hypocritical part of the World is for the outward Duty and rests satisfied with the bare Ordinance but the sincere Christian would meet with God there They do not only serve him but seek him to find God in the means and his lively operation upon their Hearts and therefore God would not go from 〈◊〉 without him Gen. 32.26 I will not let thee go except thou bless me They must have somewhat of God this is what they long for some new warmth and comfort and quickening 3. Those Ordinances are prized where many of the Servants of God meet together It is comfortable to injoy God in secret such duties are rewarded with an open blessing Mat. 6.6 But thou when thou prayest enter into thy closet and shut thy Door and Pray unto thy Father which is in secret and thy Father which seeth in secret will reward thee openly But here it is Gods Court David could thus injoy God in the Wilderness Psal. 42.4 I had gone with the multitude I went with them to the House of God with the voice of joy and praise with the multitude that kept holy day It is a comfort certainly to meet with our everlasting companions joining in Consort with them and beginning our everlasting work Gods people have but one Spirit one Divine nature are led by the same principles rules and ends have the same hopes desires and joys To have multitudes of these joining with us in lifting up the same God in the same solemn worship praying together hearing together sitting down at the same table and glorifying the same God and Father with the same Heart and Mouth Acts. 1.14 These all continued with one accord in Prayer and supplication Psal. 22.22 In the midst of the Congregation will I praise thee And ver 25. My praise shall be of thee in the great Congregation I will pay my vows before them that fear him 4. It must be to the Ordinances though under reproach disgrace persecution Heb. 11.26 Esteeming the reproach of Christ greater riches than the Treasures in Egypt Though the Service of God expose us to the lowest and most painful condition of Life as a Door-keeper if joined with any measure of Communion with God 2 Sam. 6.22 I will be yet more vile than thus It is better to suffer affliction with the people of God than to injoy the most easie sumptuous and plentiful condition of Life with wicked Men. Few are content to serve a poor Christ. 5. It is a constant affection not for a pang Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard John Baptist gladly Mark 6.20 and Iohn 5.35 He was a burning and a shining light and ye were willing for a season to rejoice in his light for a season while Ordinances are novel things or during some qualm of Conscience But it is from a constant inbred appetite common to all the Saints 6. This value and esteem must vent it self by a strong desire Psal. 42.1 2. As the Hart panteth after the Water Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God when shall I come and appear before God The lively Believer doth earnestly and above all other things seek after communion with God Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the beauty of the Lord and to inquire in his Temple There were other things which David might desire but this one thing was his Heart set upon that he might live in constant communion with God Not to be setled in his Regal Throne which he sought not yet to be but to injoy that transcendant pleasure of conversing daily and frequently with God And the Spirit worketh uniformly in the Saints 7. The end of our attendance on Ordinances must be Gods Glory and our own profit God's Glory Psal. 27.4 To behold the beauty of God God is infinitely worthy of all honour and praise from his Creatures Love to God hath an influence on it Psal. 26.8 Lord I have loved the habitation of thy House and the place where thine honour dwelleth Our profit 1 Pet 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby that we may have some increase of light and life Psal. 84.7 They go from strength to strength every one in Sion appeareth before God Sermon I. on Luke Xix. 10 For the Son of Man is come to seek and to save that which was lost THIS is given as a reason why Christ came to invite himself to Zaccheus his House who was a Publican we find ver 7. the people murmured saying that he was gone to be a Guest with a Man that is a sinner Christ defendeth his practice by his Commission or the errand for which he came into the World For the Son of Man c. In which words 1. The Person or the character by which he was described the Son of Man Christ is called so not to deny his Godhead but to express the verity of his humane nature and that he was of our Stock and Linage He might have been true Man though he had not come of Adam but his Humane Nature had been framed out of the Dust of the Ground as Adam's was or created out of nothing but he that sanctifieth and they that are sanctified are of one For which cause he is not ashamed to call them Brethren Heb. 2.11 He would be of the Mass and Stock with us 2. His Work He is come to seek and to save The first word to seek sheweth his diligence he leaveth no place unsought where his hidden ones are the second word to save sheweth his sufficiency of Merit and Power both shew his kindness and good will to mankind to recover us out of our lapsed estate 3. The object of this Grace and Favour that which was lost The object of Christ's Salvation is Man lost and undone Doct. That the great end and business of Christ's coming is to seek and save that which is lost Here I shall enquire two things by way of explication 1. In what sense we are said to be lost 2. How Christ cometh to seek and save such I. In what sense we are said to be lost two ways really and indeed or in our own sense and apprehension 1. Really and indeed so we are lost to God and lost to our selves As to God he hath no Glory Love and Service from us and so is deprived and robbed of the honour of his Creation The Father in the Parable by whom God is resembled saith Luke 15.24 This my Son was lost and is found Lost as to themselves so they are said to be lost as they are out of the way to true Happiness and as they are in the way
the children of God He witnesseth objectively and effectively Per modum Argumenti per modum Efficientis Causa By way of Argument and by way of Causal Efficiency Objectively if I have the Spirit of God framing my Heart to love and honour and fear and obey him and delight in câ—mmunion with him surely I am a Child of God for where these are sincere love to God prevaileth 1 Iohn 4 13. Hereby know we that we dwell in him and he in us because he hath given us of his spirit There he speaketh of Love to God and so for Honour it is else but an empty Title Mal. 1.6 If I then be a father where is mine honour If I be a master where is my fear So for Fear or Child-like Reverence that we dare not offend him Psal. 103.13 As a father pitieth his children so the Lord pitieth them that fear him His Children and those that fear him are equivalent Expressions 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear I illustrate by that Ier. 35.6 And they said we will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever So for Obedience 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance Eph. 5.1 Be ye followers of God as dear children So for delighting in communion with him Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba father This 〈◊〉 most felt in Prayer Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and supplications Rom. 8.26 Likewise the spirit 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 which cannot be uttered Jude 20. But ye beloved building up your selves in your most holy faith praying in the Holy Ghost Here we have the nearest familiarity with God whilst we dwell in the Flesh and our Souls are carried to God as light Bodies move upward This is the matter of the Evidence but the Spirit giveth a sight or sense of this if he be not grieved and ill treated but his sanctifying Motions be obeyed he sheddeth abroad the Love of God in our Hearts and filleth us with much Joy and Peace 3. If this be faithfully done and there be no other reason to break our Confidence the bare Affliction or the greatness and grievousness of your Afflictions should not For these sharp Afflictions are not only consistent with this Relation as the Instance of Christ sheweth but also it is an act of his Fatherly Love and Discipline The Exhortation speaketh to us as Children Heb. 12.5 6 7 8. Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as sons for what son is he whom the father chasteneth not But if ye be without chastisement whereof all are partakers then are ye bastards and not sons God's Children must look to be chastened neither must our Father's hand be slighted nor must we faint under it It is an act of love and kindness to us that he will not suffer us to go on in our Sins God seemeth to cast off them whom he leaveth to their own Hearts lusts Hosea 4.17 Ephraim is joyned to Idols let him alone But he loveth whom he chasteneth and scourgeth every Son whom he receiveth The Rod of Correction will not wholly be laid aside while God's Children are in the Flesh In Heaven where there are no Dangers there is no use of it any more because then we are fully and perfectly sanctified but here you must be content to submit to the discipline of the Family Certainly you must not question his Love because something falleth out contrary to your desires God is a Father when he frowneth and when he smileth he is the God of the Valleys as well as of the Hills and Mountains his Love doth not alter with our condition the comfort of Adoption is not for such a time only 4. Because of our imperfection both in Holiness and Comfort we must submit to the Authority of a Father when we cannot see our Interest in his special Fatherly Love Alas most are so ill settled in the Peace and Comfort of the Gospel that every notable Affliction reviveth our guilty Fears as the Sareptan said to Elijah when her Child died Art thou come unto me to call my sin to remembrance and to slay my son 1 King 17.18 She looked upon that sad Providence as a Judgment for her Sins so if God awakeneth in us a Spirit of Bondage Besides there is none of us but may justifie God that he is not needlesly severe yea some have so sinned that though they be not Filii irae Children of Wrath yet they are Filii sub irâ Children under Wrath though they need no Regeneration or Conversion yet they have grieved the good Spirit of God by walking inordinately therefore their business is to submit to the Authority of God justly correcting and punishing them for Sins Micah 7.9 I will bear the indignation of the Lord because I have sinned against him And by unfeigned Repentance to renew their Claim and promise greater Loyalty and Fidelity for the future Ier. 3.19 Thou shalt call me my father and shalt not turn away from me They must get their Wounds healed make up the Breach between God and them sue out their Pardon in the name of Christ and get a renewed Grant of it and a sense of their Adoption 5. If hitherto you have been quite Strangers to God such Providences may be an occasion to begin the Relation before they are over as they are helps to Repentance and Recovery Upon the serious working of your Souls the Lord may be found as a Father and admit you into his Family It is said The Lord loveth whom he chasteneth Heb. 12 6. There is a twofold Love in God the Love of Benevolence and the Love of Complacency the one while we are Sinners the other after he hath made us amiable Some God chooseth in the Fire or Furnace of Affliction Isa. 48.10 Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction The hot Furnace is God's Workhouse the most excellent Vessels of Honour are formed there Manasseh Paul the Iaylor in the Acts When the Prodigal began to be in
Treasures and his Jewels Let me first exhort then direct 1 st I shall exhort you by these Considerations how God will own his peculiar People above all the World besides and how he doth value them above all the World 1. How he owns them privately in their own Consciences he owns them in his Ordinances he owns them publickly in his Providence and most publickly he will own them in the Day of Judgment 1. He owns them privately in their own Consciences God's holy ones are said to be sealed by the Spirit Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption God sets his own Seal upon them to signify his Right and Property in them As a Man marks his Sheep or a Merchant seals his Wares to declare his Right and Property so all that are God's they are sealed by his Spirit and they bear his Mark. As the Worshippers of the Beast have the Mark of the Beast so the People of God have the Lord's Seal he owns them There is the Spirit 's Witness to tell them God is theirs and there is the Spirit 's Work to cause them to become God's the Spirit witnesses to them by Impressions and tells them God is your Salvation and seals them by Expressions and makes them choose God There is a mutual Appropriation Cant. 6.3 I am my Beloved's and my Beloved is mine He chooseth them for his peculiar People and they choose him for the peculiar Treasure of their Souls Whom have they in Heaven but God and who doth God regard in the World but they they have his Privy-Seal in their own Consciences 2. He owns them in his Ordinances so as to maintain Communion with them as he doth not with others When others pray God takes no notice that such a Prayer is made they hear but cannot say God owns them But now he owns his People in their Approaches Isa. 58.9 Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am God doth as it were say It is the Voice of my People What would you have here I am ready to help you and to give you Grace No King will do so much for his Favourites as God will do for his People Zeph. 3.10 he calls them his Suppliants This is not a peculiar Privilege for some peculiar Saints that they are thus honoured of God and answered by him in Prayer but all are a peculiar People and God hath Affections and Blessings enough for them all When the Wicked come and pray God takes no notice of them as if no such Men were in the Congregation Isa. 1.15 When you spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not hear They have no Visits from the Spirit nor sensible Returns of Prayer It is sad to come to Ordinances and God to take no notice of us when the Spirit of God comes into the Congregation to bless the Worshippers by Head and Pole and you are left out of the Account and past over You know what is said in the Law Exod. 29.42 43. At the Door of the Tabernacle of the Congregation before the Lord where I will meet you to speak there unto you And there I will meet with the Children of Israel God did not only promise to meet with Moses but with all the Congregation and certainly the Services of the Church now are not less fruitful than the Services of the Tabernacle When God's People come together God meets with them and talks with them and sends them away with Gifts of Grace and spiritual Encrease for they are his Suppliants and his peculiar People 3. God owns them in the course of his Providence sometimes with outward Blessings Thus God set up Abraham as a Mark of Envy to the Nations about him As Benjamin's Mess was five times as much as the rest so many times in outward Blessings God owns his People But I cannot much press this but the aim of Providence principally concerns them Rom. 8.28 All things work together for good to them that love God All things may seem to work against them but they work for them It is a Mercy that God takes notice of them and visits them day by day Iob 7.18 That thou shoulst visit him every Morning and try him every Moment Brambles are not pruned and pair'd as Vines are Wicked Men they are as Sheep whom no Man taketh up God doth not look after them But God's Children may take notice how the special Care of Providence serves their special Necessities and particularly as to their Afflictions they do not spring out of the Dust but every day God is mindful of them and ordereth such Dispensations to keep them in order whereas wicked Men are only under the general Care of Providence they cannot discern such particular Love and Aim at their Good and spiritual Welfare 4. He will own them before all the World at the last Day I will confess them saith Christ before my Father which is in Heaven Luke 12.8 These are the Fruits of my Purchase he will present them to God Heb. 2.13 Behold I and the Children which God hath given me But wicked Men are disclaimed Then will I profess unto them I never knew you Mat. 7.23 O how will their Faces gather Blackness when Christ shall disclaim all Acquaintance with them I never had any real and familiar Converse with you in publick or private Worship 2. How he values them He doth not stand upon other Nations for their Safety either to preserve them or to divert the Destroyer from them As for Instance when God raiseth up some furious Instrument that is Flagellus Dei the Scourge of God to pull down and waste God finds Work for them abroad to save his People and therefore he saith Isa. 43.3 4. I am the Lord thy God the holy One of Israel thy Saviour I gave Egypt for thy Ransom Ethiopia and Seba for thee Since thou wast precious in my Sight thou hast been honourable and I have loved thee therefore will I give Men for thee and People for thy Life He let the Sword go into other Countries to save Iudah that was his Heritage if the Sword must drink Blood and eat Flesh let it go to Egypt Ethiopia Seba into Idolatrous Countries He puts other Nations in their stead and counts them as a little Chaff to save the Jews And then the highest among the Nations which is another Argument are rebuked for their sakes God plucked the Scepter out of the Hands of Kings and the Diadems off from their Heads Psal. 105.14 15. He suffered no Man to do them Wrong yea he reproved Kings for their sakes saying Touch not my Anointed meaning those that are anointed with his Grace God will rebuke the mightiest Potentates Again tho they are never so despicable yet Countries whom God hath deemed to Destruction hath he saved for their sakes It
a greater respect to their own Trouble than the Woman's Affliction that they might not be troubled with her Cries but they desire for quietness sake that she might be dispatched one way or another Many a poor benighted Soul pray themselves and set others on praying till they are weary and God heareth not which is a great Discouragement to a poor afflicted Creature But yet it is but a Temptation for though Man's Drop be soon spent yet God's Ocean of Compassions faileth not When they are troubled yet importunity is welcom to Christ. Thirdly Her next Temptation is sorer Christ seemeth to exclude her out of his Commission Verse 24. But he answered and said I am not sent but to the lost Sheep of the House of Israel This was a Truth for Christ in the days of his Flesh was a Minister of the Circumcision Rom. 15.8 His personal and particular Ministry was principally designed for the People of the Iews they were to have the Morning-Market of the Gospel and the first Handsel of the Redeemers Grace Which by the way was a Rebuke to the Iews that they did no more prize his Ministry and Dispensation when this Stranger was so importunate to receive the Benefit of it But however it was a great Tryal to the Woman as if she were not one of those lost Sheep whom Christ came to seek When Salvation it self refuseth to save us when Christ shall in effect say I am a Saviour but not unto thee thou art not one of my Redeemed ones This is an amazing thing Poor Believers when they are in this Conflict seem to be driven from Christ not only by their own misgiving Hearts but the Denunciation of his Word They question their Election and the Intention of God's Grace whether ever it were meant to them or no. But this is but a Temptation we must not betray our Duties by our Scruples though it be Midnight now we cannot say It will never be Day Our Rule which we must stick to in such cases is God may do what he pleaseth I must do what he commandeth Our Necessities are great and so are Christ's Compassions therefore a believing Soul must not be put off by groundless Fears nor must the Threatnings of the Word drive us from but to the Promise for God opposeth for a while that he may at length give Faith the Victory Fourthly When the Woman reneweth her Suit Verse 25. Then she came and worshipped him saying Lord help me Yet Verse 26. He answered and said It is not meet to take the Children's Bread and cast it to Dogs By Implication Christ reckoneth her among the Dogs A grievous Word to drop from the Mouth of a gracious Saviour But when Christ tryeth us he will try us to the quick and humble us to the very Dust. Our Lord speaketh this according to the common rate of Language among the Iews who accounted all the Heathens as Dogs and without the Covenant Such as were within the Covenant and Pale of Grace were holy and consecrated to God others who were without the Covenant because of their false Religion were accounted prophane and unclean Dogs and Sheep are opposed one to another The People of Israel are decyphered by the Appellation of lost Sheep others are called Dogs Rev. 22.15 Without are Dogs A Term applyed to this day by all Oriental People to those whom they count to be Misbelievers Surely one would think now here were an end of her Faith and Address to Christ no the humble Soul maketh an Advantage of this Verse 27. Truth Lord yet the Dogs eat of the Crumbs which fall from their Master's Table Faith is quick to observe all Advantages whereby it may strengthen it self A Dog is allowed to creep under the Children's Table and to feed on what falls down there Thus she maketh a seeming Rebuke to be a kind of Claim and Title And then Christ can hold out no longer for he will at length yield and will not always hide himself from the seeking Soul They that wrestle will at length overcome Mark 7.29 And he said unto her For this saying Go thy way the Devil is gone out of thy Doughter Secondly Her Victory over these Temptations 1. By her Importunity 2. Her Humility 3. Her resolved Confidence All which are the Fruits of great Faith 1. Her Importunity She will not be beaten off by Christ's Silence but she maketh some Advantage of it For it is not said he heard her not a word but answered her not a word Christ may hear his People when he doth not presently answer them She seemed to be excluded out of Christ's Commission but neither this nor reproach of her own Condition doth hinder the Exercise of her Faith but still she reneweth her Suit Lord have mercy on me Son of David help me The Woman will not be put off praying when Christ seemeth to forbid or not to regard her praying Her Daughter was sore vexed and she must have help from Christ or none The more God seemeth to refuse us the more instant should we be in Prayer and pursue our Suit constantly Let God answer how he pleaseth if he be silent we must resolve to follow the Suit till we get Audience if he seem to deny we must get ground by Denyals if he rebuke us we must still make Supplications Be it a Suspension a seeming Denial a contrary Providence Faith will not give over To sink under the Burden argueth Weakness but it is Strength of Faith to wrestle through it We read of Pherecides a Grecian in a Naval Fight between his Nation and Xerxes that he held a Boat in which the Persians were fighting first with his Right Arm when that was cut off with his Left when that was cut off with his Teeth and would not let go his Hold-fast but with his Life This doth somewhat represent an importunate Soul This Woman when Christ doth seem to turn away from her and refuse her Prayer yet she prayeth Lord help me When he reasoneth from his Charge yet still she will come and worship him when he putteth her off with the common Reproach which the Iews did cast upon all that were not of their Religion his Doctrines and Miracles were Children's Bread she turneth a Discouragement into an Argument and maketh her Claim The Dogs eat of the Crumbs that fall from their Master's Table Thus all true Believers are in good Earnest come what will of it they are resolved to pray still Thus blind Bartimeus the more they rebuked him the more he cried Mark 10.48 Faith is like Fire the more it is pent up the more it striveth to break out and worketh effectually in us We read of Iacob's wrestling with God Gen. 22.24 There wrestled a man with him until the breaking of the day And it 's explained Hosea 12.3 4. He had power with God yea he had power over the Angel and prevailed he wept and made Supplications to him Wrestling Souls that are good at
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-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
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
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
Family requireth more than a single person he hath more to provide for viz. Wife and Children 1 Tim. 5.8 If any provide not for his own and specially for those of his own house he hath denied the Faith and is worse than an Infidel 2 Cor. 12.14 Behold the third time I am ready to come to you and I will not be burdensom to you for I seek not yours but you For the Children ought not to lay up for the Parents but the Parents for the Children Prov. 13.22 A good man leaveth an Inheritance to his Childrens Children Iacob Gen. 30.30 When shall I provide for mine own house also Solomon complaineth Eccles. 4.8 There is one alone and there is not a second yea he hath neither Child nor Brother yet is there no end of all his labour neither is his Eye satisfied with riches neither saith he For whom do I labour and bereave my Soul of food This is also vanity yea it is a sore travel 3. Moral For life not lust to cure Infirmities not to cause them to sustain Nature not to pamper it Many pretend they seek a conveniency to be without want but it is to fare deliciously every day to flaunt in Pride to be built up a story higher in the World This is not conveniency but covetousness Nature is content with a little Christ fed a multitude with Barley Loaves and a few Fishes and gave thanks Iohn 6.11 with 23. We may provide for our necessities present future That is reputed necessary which in some short time may have some present use And therefore though a man should be content though after the use of means God giveth him only from hand to mouth yet he may seek a competency for their relief that survive after he is dead he may ask it of God with submission to his will The Sluggard is sent Prov. 6.6 to the Ant that gathereth her meat in Summer and food in the Harvest And Prov. 13.22 A good man leaveth an Inheritance to his Childrens Children A supply of all visible necessities we may ask of God tho' without carking and distrust Hitherto we have spoken but of bare necessity either for supply of Nature or maintaining that good state wherein God hath set us that which is necessary to support Nature or our Vocation and Charge and nothing to spare 2. Sufficient And that we are said to have when we have some reasonable plenty not only slender provisions wherewith to hold Life and Soul together but may be helpful to others and are in a capacity to give rather than to receive This Sufficiency may be asked of God though it be more than bare necessity For it is a condition more happy than that of want Acts 20.35 It is more blessed to give than to receive And maketh a man more diffusively useful in his generation both for the advancing of publick good and the relief of private necessities Eph. 4.28 Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth We are often pressed to works of Mercy and though it bindeth the poor only in affection and disposition of mind yet the acting of this grace is very comfortable And therefore this sufficiency and convenient plenty may be asked so it be with moderation and this sufficiency be judged not by the affection of the covetous but the moderate and sober rate of Christian desires and rather referred to God than determined by our selves As Agur desires God to carve out his allowance not prescribing a measure to him but that which he knoweth to be meet and necessary for us cast your selves upon God's Allowance And if it be asked with submission for it is a temporal promise Deut. 28.11 The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy ground in the Land which the Lord sware unto thy Fathers to give thee The will to be rich that is here condemned is an obstinate and unsubmissive will 3 Abundance is more than is fit for his place and calling or than he can and will imploy for good uses or without which the life of a Man or his good estate and service in the World may be well preserved The desire of worldly greatness cometh from lust or eager affection to worldly things Men would shine alone Isa. 5.8 Wo unto them that join House to House and lay Field to Field till there be no place that they may be placed alone in the midst of the Earth And argueth diffidence in the Providence of God They would have wherewith to subsist without him And is contrary to the Laws of Christian moderation The King was not to multiply Horses and Gold and Silver Deut. 17.16 17. Whereas our desire of Estate must proceed not from a love of Riches or to make us and ours great but a Conscience of our duty to God that we may be useful and servicable and must be kept within bounds and ever must we maintain our confidence in him 2. I Answer in these Propositions 1. We can lawfully desire no more than we can Pray for For it is a certain rule That those desires and workings of Spirit are unlawful which we dare not express to God in Prayer If we must be modest in our Prayers we should be as modest in our desires and aims Would we say Food and Raiment is not enough we must have a fuller estate so much coming in by the year such Portions for our Children they must be maintained at such a rate c. Durst we fill our Censers with such dross and dung as this is Why then do we cherish such thoughts and desires in our hearts Prayer is but an empty Complement unless it express our desires 2. The Prayers of God's Children are always modest and suited to their trust and great hopes So it was with Agur Prov. 30.7 8. Two things have I required of thee deny me them not before I die Remove far from me vanity and lies give me neither Poverty nor Riches feed me with Food convenient for me And Iacob Gen. 28.20 Jacob vowed a vow saying if God will be with me and will keep me in this way that I go and will give me Bread to eat and Raiment to put on c. Carnal Wretches prescribe God a task which he never meaneth to perform Psal. 78.18 They tempted God in their hearts by asking Meat for their lust 3. The reality of this modesty in Prayer concerning outward supplies is evidenced by the frame of our hearts and the course of our actions 1. The frame of our hearts is seen both in the want and in the enjoyment of our outward things 1. In the want of them If we be content with God's allowance who hath determined to every Man the course of his Service and the bounds of his habitation Act. 17.26 How
diverted either by the comfortable or troublesome things we meet with here in the World Not by the comfortable things 1 Pet. 1.13 Wherefore gird up the Lâ—yns of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Iesus Christ. Nor by the troublesome things of the World Rom. 8.39 Nor height nor depth nor any other Crâ—ature shall be able to separate us from the Love of God which is in Christ Iâ—sus our Lord Well then the Supreme Good or Fruition of the ever-blessed GOD is believed sought after waited for we know it by Faith we seek it by Love we wait for the enjoyment of it by Hope Faith affordeth us Light to discover it and direct us to it Love possesseth the Soul with a Desire to enjoy it and Hope giveth us a Confidence of obtaining it through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict 1. They impel us to do our Duty with all diligence whatever Temptations we have to the contrary 1 Thess. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Whence you see Work is ascribed to Faith Labour to Love and Patience to Hope Work to Faith because that Grace is working and ready to break out into Obedience 2 Thess. 1.11 And the Work of Faith with Power Labour to Love because Love puts Men upon Industry and Diligence they that love God will be hard at work for him Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love Patience to Hope because that Grace produceth Endurance and Constancy 2 Thess. 3.5 The Lord direct your Hearts into the Love of God and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience Luk. 8.19 In short you see these Graces are of an Operative and Vigorous Nature Faith is but a dead Opinion unless it break out into practice Love but a cold Approbation of the Ways of God unless we overcome our Slothfulness Hope but a few slight Thoughts of Heaven unless we persevere and hold out till the time of Retribution cometh 2. These Graces restrain and subdue those corrupt Inclinations which are yet in the Heart and would be a great impediment to us if they be not more and more overcome such as Ungodliness and Worldly Lusts Atheism or a denial of Gods Being and unbelief or distrust of his Promises Worldly Lusts Tit. 2.12 Teaching us to deny Vngodliness and Worldly Lusts. That is to say Worldly Fears and Worldly Desires or in one word the Sensual Inclination called the Spirit of the World These can never be overcome without Faith by which the Mind is soundly perswaded of the Truth of Salvation by Christ nor without Love by which the Will is firmly resolved and bent upon it nor without Hope by which the Executive Powers are fortified and strengthened in their Operations In short when the Doctrine of Christ concerning things to be believed and done is first propounded to us it findeth us wedded to the World and intangled in the Vanities thereof but as this Doctrine is received and believed the bent and inclination of our Souls is altered a new byass is put upon us and our love to God and heavenly things is more and more increased the Heart is set to seek after God and that with the greatest earnestness and diligence Without this the Carnal and Worldly Inclination prevaileth over us As in the want of Faith Heb. 3.12 Take heed Brethren lest thâ—re bâ— in any of you an evil Heart of unbelief in departing from the living God Want of Love 1 Iohn 2.15 16. Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World Want of Hope Heb. 10.35 Cast not away therefore your Confidence which hath great recompense of reward Many are beaten out of their Christianity at last because they cannot tarry for Christ's Recompences 3. To fortifie us against all evil without Besides Corruptions within there are Temptations without manifold Afflictions which Satan maketh use of to draw us to sin Now these three Graces arm us against them 2 Tim. 1.7 where he speaketh of enduring the Afflictions of the Gospel by the power of God God hath not given us a Spâ—râ—â— of Fear but of Power of Love and of a sound Mind Faith Hope and Love are intended thereby by a Spirit of Power meaning Hope which breedeth â—ortitude notwithstanding Dangers and Threats of Men Love retaineth its own Name and by the sound Mind is meant Faith All these help us to encounter the Difficulties and Hardships of our Pilgrimage and breed in us a Tranquility of Mind and Contentedness in every State 4. Without Faith Hope and Love we cannot pray to God nor entertain any sweet Communion with him while we dwell in Flesh. Iude 20.21 But ye beloved building up your selves on your most holy faith praying in the Holy-Ghost keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life That Clause Praying in the Holy-Ghost is to be referred in common to them all praying to be built up in our most holy Faith praying to be kept in the love of God praying that we may look for the Mercy of our Lord Jesus to Eternal Life Prayer is not an Exercise only of our natural Faculties but also of the three fundamental Graces of the Spirit There are three Agents in Prayer the Humane Spirit the new Nature and the Spirit of God The Humane Spirit for by the Understanding and Memory we work upon the Will and Affections The new Nature as Prayer is the work of Faith Hope and Love And the Holy-Ghost is there mentioned as also Rom. 8.26 27. Likewise the spirit 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 And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God The middle is to our purpose now Prayer is a Work of Faith as the great Mysteries of our most holy Faith are therein reduced to Practice Eph. 2.18 For through him we both have an access by one spirit unto the father Love is acted in Prayer as we delight our selves in conversing with God all our Desires and Groans in Prayer are acts of Love expressing our Longings after more of God Hope is acted in Prayer as we express our Trust in God and the Merits and Intercession of Christ and plead his gracious Promises Prayer it self is but Hope put into Language Psal. 62.8 Trust in him at all
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
to deny worldly Lusts 49 Motives to deny worldly Lusts 53 56 Lie What Lying is 841 When we may be said to give God the Lie 205 M MEans of Grace to be used 1079 They prosper best in Grace that most diligently use the Means 1080 Meat and Drink Sobriety in Meats and Drinks why necessary to be spoken to 73 Who are most especially to be sober in the use of Meat and Drink ib. When we sin in the use of Meat and Drink ib. Whether is worse Excess in Meat or in Drink 72 Mediator The Necessity of a Mediator 960 The Fitness of Christ for this Office Ibid. Christ's Work as Mediator 961 The Comfort and Duty resulting from Christ's being a Mediator 962 Who are interested in this Comfort and concerned in these Duties 964 Meditation what it is 607 The difference between Meditation Consideration and Contemplation 625 How Meditation differs from Study 606 630 The Kinds of Meditation 605 The Rank and Place Meditation hath among other Duties 608 The Place of Meditation 602 The Time of Meditation 6â—3 629 Some special Seasons of Meditation 629 632 What Time is to be spent in Meditation 630 Whether the Time should be set and constant ib. Are all bound to meditate ib. The Necessity of Meditation 607 Objections against the Necessity of it answered 608 The Objects of Meditation 636 637 Objects of Meditation preparative to the Sacrament 622 Directions for the choice of Objects of Meditation 631 Whether we should bind our selves to one Subject in Meditation 624 The manner of working on the Object in Meditation 633 Rules for Meditation 612 How should we do because of Variety of Matter in Meditation 624 Whether we are to prescribe to our selves a Method in Meditation 631 What Method we are to use in Meditation 633 Whether the Soul in Meditation is to be fixed in a steady View and Contemplation of God in Quietness and Silence without Variety of Discourse 625 Vid. Raptures Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wandring Thoughts in Meditation 620 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le ts and Hindrances of Meditation with Helps against them 616 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ and why 147 Mercies Men are apt to forget God's Mercies 806 God's Mercies to be remembred and why 807 Vid. Remembred Merit Popish Merit confuted 297 Miserable In what Sense Christians are of all Men most miserable if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity inforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses what his Sin was at the Waters of Strife 268 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery Why we should look into the Mystery of Redemption Vid. Redemption N NUllifidians condemned 727 O OATH Why God gives his Oath above his Word 196 The Advantage we have by God's Oath 203 Obedience how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances God's Ordinances to be valued more than worldly things and the Reasons of it 880 Why God's People value and esteem the Ordinances 8â—â— Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover Vid. Lamb Paschal Patience The several Kinds of Christian Patience 1129 Peace The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained or how we come to be interested in it 691 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is thâ— God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People what it signifies 174 God owns his Peculiar People and how 177 God values his Peculiar People and how 175 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect In what Sense Christ is made perfect 1185 Perfection What Perfection is required of us 687 Please How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures The Baseness and Danger of Pleasures 71 Which is worse not to bridle Anger or not to restrain Pleasures 65 Whether is harder to endure Grief or to renounce Pleasure 65 Whether Immoderateness in the use of Pleasures or worldly Cares be worst 72 Directions to wean the Soul from Pleasures 618 Poor Three Sorts of Poor the Devil 's Poor the World 's Poor and Christ's Poor 336 Vid. Charity They that give to the Poor have Treasure in Heaven 340 Power of Christ opened 464 Power of God Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation Providence Power of God in bringing into and preserving in a State of Grace 409 Those that have a Sense of their Impotency should reflect on the Power of God 410 A steady Perswasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man what it is 537 541 How Christ destroys the Power of Satan 537 541 Vid. Devil Victory Practice The Pleasure of Practice greater than of Contemplation 1041 Praise Blessing and Thanksgiving how they differ 697 Rendring Praise Vid. Render Prayer what it is 772 Every thing that looks like Prayer is not Prayer 823 The Kinds of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame what it is 780 God's Delay of answering Prayer is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ Father forgive them
God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his Sight through Iesus Christ to whom be Glory for ever and ever Amen In 1 Sermon p. 686 2 Chron. 32.25 But Hezekiah rendred not again according to the â—enefit done unto him for his Heart was lifted up therefore there was Wrath upon him and upon Judah and Jerusalem In 1 Sermon p. 694 Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat Ver. 32. But I have prayed for thee that thy Faith fail not and when thou art converted strengthen thy Brethren In 1 Sermon p. 703 Heb. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows In 1 Sermon p. 711 Acts 24.14 Believe all things which are written in the Law and the Prophets Ver. 15. And have Hope towards God which they themselves also allow that there shall be a Resurrection of the Dead both of the Iust and Vnjust Ver. 16. And herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man In 2 Sermons p. 720 Zech. 14.20 In that Day shall there be upon the Bells of the Horses Holiness unto the Lord and the Pots in the Lord's House shall be like the Bowls before the Altar Ver. 21. Yea every Pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts In 1 Sermon p. 737 John 3.14 And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Ver. 15. That whosoever believeth in him should not perish but have eternal Life In 1 Sermon p. 745 1 Thess. 5.16 Rejoice evermore Ver. 17. Pray without ceasing In 3 Sermons p. 756 Mark 2.17 When Iesus heard it he saith unto them They that are whole have no need of the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance In 1 Sermon p. 782 Psal. 8.2 Out of the Mouth of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mightest still the Enemy and the Avenger In 1 Sermon p. 787 Josh. 6.26 Cursed be the Man before the Lord that riseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall be set up the Gates thereof In 1 Sermon p. 793 Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. In 1 Sermon p. 801 Isa. 50.10 Who is among you that feareth the Lord that obeyeth the Voice of his Servant that walketh in Darkness and hath no Light Let him trust in the Name of the Lord and stay upon his God In 1 Sermon p. 809 2 Sam. 7.27 Therefore hath thy Servant found in his Heart to pray this Prayer unto thee In 1 Sermon p. 816 Psal. 51.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice In 1 Sermon p. 825 Psal. 127.3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In 1 Sermon p. 833 Philip. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good Report if there be any Vertue and if there be any Praise think on these things In 1 Sermon p. 840 Luke 19.14 But his Citizens hated him and sent a Message after him saying We will not have this Man to reign over us In 1 Sermon p. 846 Luke 2.52 And Iesus increased in Wisdom and Stature and in Favour with God and Man In 1 Sermon p. 855 Philip. 2.7 But made himself of no Reputation In 1 Sermon p. 860 1 Cor. 8.3 But if any Man love God the same is known of him In 1 Sermon p. 868 Psal. 84.10 For a Day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness In 1 Sermon p. 877 Luke 19.10 For the Son of Man is come to seek and to save that which was lost In 2 Sermons p. 883 Psal. 90.1 Lord thou hast been our Dwelling-place in all Generations In 2 Sermons p. 895 1 Tim. 6.9 But they that will be rich fall into Temptation and a Snare and many foolish and hurtful Lusts which drown Men in Destruction and Perdition In 1 Sermon p. 908 1 Pet. 1.12 Which things the Angels desire to look into In 1 Sermon p. 917 Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith In 1 Sermon p. 927 2 Pet. 3.9 The Lord is not slack concerning his Promise as some Men count Slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance In 1 Sermon p. 934 Rom. 10.5 For Moses describeth the Righteousness which is of the Law that the Man which doth those things shall live by them Ver. 6. But the Righteousness which is of Faith speaketh on this wise Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Ver. 7. Or who shall descend into the deep that is to bring up Christ again from the dead Ver. 8. But what saith it The Word is nigh thee even in thy Mouth and in thy Heart that is the Word of Faith which we preach Ver. 9. That if thou shalt confess with thy Mouth and shalt believe in thine Heart that God hath raised him from the Dead thou shalt be saved Ver. 10. For with the Heart Man believeth unto Righteousness and with the Mouth Confession is made unto Salvation In 2 Sermons p. 942 1 Cor. 8.6 But 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 In 1 Sermon p. 958 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal In 2 Sermons p. 969 Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In 1 Sermon p. 984 1 Cor. 13.4 Charity suffereth long and is kind Charity envieth not Charity vaunteth not it self is not puffed up Ver. 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no Evil Ver. 6. Rejoiceth
Sleep and Pastime II. In Meats and Drinks and the necessary Supports of Humane Life III. In Pomp and Apparel IV. In the Cares of this World I st Branch Sobriety in Recreation The first Branch of Sobriety in Recreation in Sleep and Pastime and other the Delights of Humane Life For Sleep I need say but little it is a soft Enemy that steals away half our Time and should be reckoned among our Burdens and not our Pleasures as a thing to be born with Patience rather than to be taken with Delight It is our Unhappiness that so much of our Lives should be spent and not one Act of Love and Kindness should be shewed to God The Angels that are wholly spiritual are exempted from this Necessity Night and Day they are always praising God doing his Will and hearkning to the Voice of his Word Yea we may see many other Creatures are restless in their Motions and obey the Law of their Creation without weariness The Sun in a constant unwearied Course moves from East to West and from West to East and never ceaseth When thou liest upon thy Bed in the Morning thou mayest think of it how many thousand Miles the Sun hath travelled since thou wenest to rest the last Night that he might come again this Morning to give thee Light to go about thy Labour and Exercise and yet thou liest snorting upon thy Bed and turning hither and thither as Solomon saith like a Door upon the Hinges David contended with the Sun who should be up first as the Sun to represent God to the World so he to acknowledg God in his Prayers and Supplications Psal. 119.147 I prevented the dawning of the Morning and cried But of this I will speak no more Common Prudence and the Light of Nature will give us sufficient Direction But now for Sports and other the Delights of Humane Life accept of God's Indulgence with Thankfulness and use it with Moderation Adam in Innocency was placed in a Garden of Delight and since the Fall God hath provided not only for Necessity but Pleasure Certainly in Christ we have a great Liberty but we should not use it as an Occasion to the Flesh. To the Pure all things are pure Titus 1.15 Only let us take heed that we are pure in the use of these outward Comforts and Refreshments Now we need not fear the Uncleanness of Meats and Sports but let us fear the Uncleanness of Lusts. There is a double exercise of Sobriety in our Sports and Recreations and the Delights of the Humane Life to direct us in the Choice of them and in the Use of them 1. In the Choice of them that they be lawful not the Pleasures of Sin Heb. 11.25 There is a strange Perverseness in Man's Nature those Pleasures relish best that are seasoned with Sin as if we could not do Nature Right without Wrong to God and putting an Affront upon his Laws He that breaks the Hedg a Serpent shall bite him Eccles. 10.8 Now to prevent danger in this kind and that we may not break through the Hedg and the Restraints which God hath set us and so find Remorse upon our Death-Beds Conscience must be informed Generally we may observe that we offend God more in our Recreations than in any other Affairs of Life and are more guilty of unlawful Recreations than of unlawful ways of Gain and Traffick and therefore it is good to be wary and keep at a distance from Sin And because Recreations are not among things absolutely necessary but only convenient if they be questionable or of ill Fame it is better to forbear Phil. 4.8 Whatsoever things are of good report c. think of these things that we may be sure not to be guilty of any contempt of God and that we may not give offence to others As for Instance a Lusory Lot in Cards or Dice is very questionable therefore better to be forborn than used especially where they give offence And again because every thing is sanctified by the Word of God and Prayer 1 Tim. 4.4 therefore we should seek to understand our Liberty by the Word and venture upon nothing in this kind but what we can commend to God in Prayer and upon which we can ask a Blessing Thus Sobriety directs you in the choice of Recreations 2. In the Use. Usually we offend in such things as are for the Matter lawful there the Soul is more secure as in the Gospel the Excuse is put in the handsomest terms Luke 14.20 I have married a Wife and therefore I cannot come For the understanding of it note Christ's Parables do put the Dispositions of Mens Hearts into Words Now the Sensualist or the Man that is addicted to Pleasures is there represented and mark he doth not urge dalliance with Harlots but I have married a Wife and therefore I cannot come implying that excess in lawful Pleasures keepeth many from Christ and from the things of Grace and therefore here is the Work of Sobriety to set bounds and limits to the use and exercise of our Liberty that it may not degenerate into Licentiousness Well but what Rules shall we observe In short then we offend in Sports when they waste our Estate rob us of our Time cheat us of opportunity of Privacy and Retirement with God and when they unfit the Heart for the Duties of Religion 1. When they waste their Estates You may not do with your Estates as you please you are Stewards and are to be accountable to God at the last Day for every Penny Why should a Prodigal have a greater Liberty and Dominion over his Estate than a covetous Man I will tell you for what reason I speak it Prodigals that waste their Substance with riotous Living as he described in Luke 15.13 when they are taxed for this they say It is my own and I may do with my own as I please We are not content to take such an Answer from a rich and covetous Man when you press him to Charity if he should say It is my own and I shall give what I please as Nabal said 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh that I have killed for my Shearers and give it unto Men whom I know not The truth is it is a mistake on both sides it is not theirs but God's he is the great Owner Therefore when Recreations are costly and waste your Estates you cannot give an account of it to God at the great Day you rob your Families at least the Poor Lust starves Charity and makes it a Beggar It is sad when a Lust can command thee to do more than the Love of God can when you can lavish away thus much upon your Pleasures and account nothing too dear for them and every Penny be begrudged that is for a Use truly good You are guilty of Sacrilege to God you rob him of his Tribute and you rob the Poor of their Support who are God's Receivers 2.
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
consider Jesus Christ as Mediator so there is a Consent of Obedience to the Father and so as the Father appoints he presents himself as the Price and Sacrifice for Sin Homines non propter homines sed propter Deum dilexit He loved Men not for Mens sake but God's The meaning is the Goodness of the Creature is not the Cause of Christ's Love but his Love to God and that gives us sure ground of Hope Christ loves us not for our own sakes but for his Father's sake Now give me leave to shew why it was necessary that Christ should give up himself partly out of Love and partly out of Obedience 1. It was necessary that he should give up himself out of Obedience partly that his Love might be Rational The Lord is a God of Judgment a wise God and all he doth is with Reason Now the only supream Reason why Christ loves us is the Will of God and the Command of his Father Solomon saith Prov. 17.18 A Man void of Vnderstanding striketh Hands and becometh Surety in the presence of his Friend How is that that is before his Friend asks or desires it it is a Fault to be over-forward and prodigal of Favours It is a Rational Love that is in Christ and partly he doth it out of Obedience to preserve a Respect to God the Father Christ loves us for his sake and therefore we should love God in Christ the more And partly it is the Wisdom of God that the Reasons of Love should lie without Man himself and be found among the Divine Persons because of the Father's Good-will and Command 2. It was convenient that Christ should give himself out of his own Love partly that Christ might be a fit Mediator It cannot stand with God's Justice to punish an Innocent Person for a Nocent unless he himself be willing therefore that Christ might be a Mediator he had a Will of his own otherwise God could not in Honour exact the Debt of Christ but that there was a voluntary Susception he took it upon himself The Lord Christ when he condescended to the Father's Motion when by his own Will he gave up himself and set himself wholly apart to be our Redeemer God might justly require the Debt of him When Paul would take Onesimus his Debt upon himself Philemon might justly require it of him Philem. v. 18 19. If he have wronged thee or oweth thee ought put that on mine Account I Paul have written it with mine own Hand I will repay it Or I may illustrate it thus In the Case of Ionah the Mariners were loth to throw him Over-board but when he saw the Tempest and said Cast me into the Sea and there shall be a Calm then they took him up and cast him in So when the Lord Christ saw the Tempest of his Father's Wrath that was rising against Sinners he saith Cast me into the Sea Indeed there was a difference the Tempest there was for Ionah's sake but this was for our sakes I saw there was no Intercessor thâ—refore my own Arm brought Salvation The Father's Ordination had no place or room without Christ's voluntary Susception and Undertaking And partly too to set off the worth of his Love Willingness and Freeness commends a Kindness and makes it great What more free than a Gift Therefore his Passion was voluntary Extorted Courtesies lose their Value therefore Jesus Christ gave up â—imselâ— to be a Sacrifice for us But the chiefest Reason is this Christ willingly offered up himself that all things might come freely and sweetly from his Father to us that so God might rejoice over us to do us Good as the Expression is Ier. 32.41 All a wicked Man's Blessings seem to be extorted from Providence they have them not from the Heart of God but from God's Anger as the murmuring Israelites had Quails But now that we might have Mercies from God's Heart and not from his Hand only that Mercy might come from Love and all run in a free Channel to us and as a Gift therefore did Christ give himself Object But did not Christ pray that the Cup might pass from him And did not he fear and his Humane Nature stagger and recoil at the Greatness of his Sufferings We read of Prayers Tears and strong Cries Heb. 5.7 and therefore how was Christ so willing Answ. Christ's Prayers were rather for our Example and Comfort than to decline the Suffering Heb. 4.15 He was in all Points tempted like as we are yet without Sin He was to shew himself true Man and therefore was to have humane Love humane Abhorrencies and humane Aversations He was to put on all the innocent Passions of our Nature it was not convenient Christ should suffer as a Stock and dead lump of Flesh. In short in his Sufferings Christ was to discover a double Relation he was to act the part of a private Person and of a publick Person Of a private Person to shew the Verity of his humane Nature and of a publick Person to discover his Willingness to die for the Elect. Now he doth both these It is the Nature of Man to shun that which is grievous and painful to him he was to look upon his Sufferings as contrary to the Perfection and Liberty of his humane Nature and so he was to pray Father if it be possible let this Cup pass from me But now as a publick Person and as Mediator so he was extreamly willing to do this Office of Love for us The innocent Passions of his humane Nature discover the Greatness of his Sufferings they made his Manhood recoil and stagger as being amazed at the dreadfulness of that he was to suffer And though his private humane Nature be allowed to speak Father let this Cup pass yet his publick Relation hath a casting Voice and his submission as a publick Person sheweth his willingness to endure these Sufferings therefore he saith Not my Will but thine be done and freely yields up himself These Fears of Christ certainly were no shrinking from the Work but only a natural Consternation and Retirement from what is dreadful Christ's Fears were a part of that Fire wherein our Sin-offering was to be burnt and roasted and therein he shew'd his willingness that he freely gave up himself to be scorched with those dreadful Apprehensions of God's Wrath. For it is very notable his Agonies came not upon him before he pleased for it is said Matth. 26.38 he went into the Garden and then began to be sorrowful Christ could have kept it off longer and brought it on sooner And then his Tears were but the overflowing of his Love he had an Ocean in his Heart and suffered it to flow out in his Eyes it was part of the Deluge wherein he would drown the World of Sin therefore these do not disparage but increase his Willingness Vse 1. To press us to Thankfulness Here are many Circumstances the Giver the Gift the Manner of Giving the End of
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
of fruitfulness Rev. 2.10 Be thou Faithful to the Death and I will give â—hee a Crown of Life 1 Thess. 2.19 What is our Hope or Ioy or Crown of Rejoicing Are not even ye in the presence of our Lord Iesus Christ at his coming Vse 1. Let this asswage the Envy and Trouble of the meanest If thy Gifts be mean thy Account will be so much the easier Alas it is no easy thing to stand in the Judgment How much have others to account for 2. To perswade those who have received greater Gifts than others to do so much the more good with them That which God will accept from others he will not accept from you You will be deeper in the state of Condemnation if your Fruit be not proportionable The Rich in this World must be rich in good Works 1 Tim. 6.18 That they do good that they be rich in good VVorks ready to distribute willing to communicate Those that have more Helps than ordinary should have the more Grace He fenced it and gathered out the Stones thereof and planted it with the choicest Vine c. and looked that it should bring forth Grapes Isa. 5.2 Heb. 6.7 8. The Earth which drinketh in the Rain that cometh oft upon it and bringeth sorth Herbs meet for them by whom it is dressed receiveth Blessing from God But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose end is to be burned So for them that have more Grace Others have common Mercies but you have the great and special Mercies and should not you abound in Love and Holiness You are made partakers of a Divine Nature and therefore you should be somewhat more than ordinary Men. You have the Spirit and will you not walk in the Spirit and mortify the Flesh by it Surely God expecteth more from you for he hath given you more and will do more for you As there is a great difference between Heaven and Hell so should there be between your Lives and theirs that shall perish for ever A SERMON UPON DEUT. XXXII 51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-Kadesh in the Wilderness of Zin because ye sanctified me not in the midst of the Children of Israel I Shall give you some Strictures or short Notes on this Scripture The Words contain a Reason why Moses and Aaron were shut out of Canaan Because of their Sin at Meribah-Kadesh or the Waters of Strife Their Sin is doubly expressed here 1. Ye trespassed against me 2. Ye sanctified me not The one Expression seemeth to imply a Sin of Commission Ye trespassed against me that is disobeyed God The other a Sin of Omission Ye sanctified me not in the Eyes of the Children of Israel Or rather the one is a more general Expression it was a Trespass The other more particular shewing what sort of Trespass it was Not sanctifying God For the first This Sin is called Numb 27.14 A Rebellion against the Commandment of the Lord. In the Text a Trespass or a Transgression For the second More particularly Not sanctifying God is a Transgression with a Scandal annexed to it To sanctify God is to carry our selves to him as to a God of such Glory and Power to fear him above all and to love him and trust him above all In short to do that which God commandeth depending upon his Word and Promise by which we ascribe to him the Glory of his Truth Goodness and Power as counting him worthy to be feared and trusted whatever Temptations we have to the contrary Thus Isa. 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear There was a Scandal annexed for it is said in the Text Among the Children of Israel and in the midst of the Children of Israel And elsewhere in the Eyes of the Children of Israel They publickly dishonoured God before all the People Moses used like words of Unbelief when the People lusted for Flesh at Taberah as now he did at Meribah when they murmured for want of Water Numb 11.21 22. And Moses said The People among whom I am are six hundred thousand Footmen and thou hast said I will give them Flesh that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them Or shall all the Fish of the Sea be gathered together for them to suffice them And the Lord said unto Moses Is the Lord's Hand waxed short thou shalt see now whether my Word shall come to pass to thee or not Unbelief will be always urging Difficulties against God's Promises But there was no threatning then that Unbelief was only professed in Secret only before the Lord but this was before all Israel And both Moses and Aaron are charged with this Sin and being both Partners in the Transgression they are both concerned in the Chastisement both are shut out of Canaan and died the one at Mount Hor the other at Mount Nebo Doct. That the Sins even of God's Children may cost them dear here in this World I. I shall reflect on the Instance in the Text. II. Give you general Reasons I. To give you some Reflections on the Instance in the Text. The History of it you have Numb 20. The People when the Water failed gather together against Moses and Aaron to chide ver 3. that is to resist or speak with bitter and reproachful words They menaced and therefore Moses and Aaron withdrew for fear of them and because of their Outrages and fell upon their Faces praying in the Door of the Sanctuary ver 6. and it is said the Glory of the Lord appeared to them that is in the Cloud as a sign that he heard their Prayer and would save them And the Lord biddeth Moses ver 8. to take his Rod and he and Aaron to speak to the Rock to give out Water enough for all Israel for them and their Beasts And this speaking to the Rock was to be done in the sight and hearing of all the People Upon this Moses and Aaron gather all the Congregation together before the Rock ver 10 11. and then he said Hear now ye Rebels must we fetch Water for you out of this Rock And he lift up his Hand and with his Rod smote the Rock twice and Water came out abundantly and the Congregation drank and their Beasts also This is the account of the History The Question now is Wherein was Moses his Sin in all this Some think in that Moses smote the Rock and spake to the People It is not said that he spake to the Rock as he is commanded by God he should only have spoken to the Rock not have smitten it But when God biddeth him take his Rod
Diseases he ascended up into a Mountain or retired into a Ship and leaves the Multitude and when they would have crowned him King he refused it all these were Arguments and Instances of his Humility Hear and wonder at what you read Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God A magnificent Preface Now one would have thought that some rare act of Empire Soveraignty and Domination should have followed No Verse 4.5 He riseth from Supper and laid aside his Garments and took a towel and girded himself After that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded The Disciples did not wash the feet of their Lord but the Lord washed the Disciples feet and what was the meaning of this see Verse 15. For I have given you an example that ye should do as I have done to you 3. In Love to the Saints Iohn 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another And Iohn 15.12 This is my Commandment that ye love one another as I have loved you Oh how express are these Injunctions There is nothing in which Christ was more Eminent than in his Love no rancour of Spirit no boyling up of Envy but all Love The Apostle propounds it to Husbands Eph. 2.25 Husbands love your Wives even as Christ loved the Church Now how did Christ love his Church with a great Love so as to dye for his Church The Love of Christ was sincere not for By ends he loved Saints as Saints because of his Interest in them So should we love those in whom we see most of the Image of God It was not a blaze but a constant abiding Love whom he loves he loves unto the end so must we love the Saints It is true Jesus loved some above others Iohn was the beloved Disciple John 21.20 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower of the Disciples whom he loved most but he loved them all We should Love not in Word but in Deed and in Truth Oh be filled with Love to God and Love to the Saints who have his Image stamped upon them You that are Believers have cause to love one another have we not all the same Father Are we not Children begotten of the same Holy Seed the Word Do we not all suck at the same Breasts of the Promises Do we not all sit at the same Table at the Lords Supper Are we not all cloathed with the same Robe of Christ's Righteousness and do we not all expect the same Glory 4. In his Vsefulness and Profitableness And of this the whole Gospel is a Narrative and History Therefore when the Apostle would summ up the Life of Christ he tells us this Acts 10.38 He went about doing good giving Eyes to the Blind Feet to the Lame Speech to the Dumb healing every sickness and every Disease among the people Matth. 9.35 full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood he was always either giving of Blessings or forgiving of Sins All his Miracles were not actions of Pomp but of Relief and Succour unless it were blasting the Fig. tree and sending the Herd of Swine into the Sea and the Figg-tree was Barren and the Swine was of little use in the Jewish Countries All the Miracles of Christ were salutary and healing We never read he destroyed one Man by Miracle but saved many Eph. 5.1 2. Be ye therefore followers of God as dear Children and walk in love as Christ also hath loved us Oh that we could learn this none is born for himself but for the Community and it is better to give than to receive 5. In his Piety towards God If you consider the History of Christ you will find him much in Acts of Devotion he was Frequent and Fervent and Reverent in Prayer Frequent Mark 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed And Luke 6.12 He went out into a Mountain to pray and continued all night in Prayer to God Alas we are weary in our ordinary stinted Offices of the day how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer He was Fervent Luke 22.44 And being in an Agony he prayed more earnestly And he was Reverent when he was in the Garden he kneeled down and prayed Luke 22.41 And he fell on his face and prayed Mat. 26.39 He was a most diligent Observer of the Sabbath Luke 4.16 As his custom was he went into the Synagogue on the Sabbath day he was diligent in frequenting the Publick Assemblies Oh how doth this confute those that out of height of Spirit and a proud Conceit of themselves are above Ordinances and say they were appointed only for Christians of the lower form He praised God for mean and course fare when he had but five Barley Loaves and two Fishes He took the loaves and when he had given thanks he distributed to the Disciples John 6.11 Alas when our Tables are full furnished we have scarce any serious Thoughts of God that giveth us richly all things to enjoy 6. In his Spirituality and Heavenly-mindedness Christ came from Heaven and he lived in Heaven all the while he was upon the Earth When he was at the Well of Samaria conferring with the Woman there he discourseth of the Well that springs up to Everlasting Life Iohn 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life He drew her from a Discourse of ordinary water to a Discourse of the Water of Life When he was at Supper at the Pharisee's House he discourseth of eating Bread in God's Kingdom Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God When he had wrought the Miracle of the Loaves he discourseth of the Bread of Life and the Mannah that came down from Heaven Iohn 6.27 Labour not for the meat which perisheth but for the meat which endureth to everlasting Life which the Son of Man shall give unto you When he was at the Feast of Tabernacles where they were wont to pour out water and so to make a Pool near the Temple he discourseth of Rivers of water and of the flowings of the Spirit Iohn 7.38.39 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This spake he of the Spirit which they that believe on him should receive A rare Pattern for us to follow We should labour as to see all things in God so to see God in all things and to be heavenly minded
a mighty hand in the disposal of things in the World Secondly By way of Pactice 1. Pray more to be kept from this Sin than from Poverty namely to have Riches and not to trust in them It is an Extraordinary Gift of God and to be â—ought with greater Care Diligence and Frequency of Prayers and Fastings than either Health Preferment Life or any other thing Ver. 27. With men it is impossible but not with God for with God all things are possible God only can do it throughly This should be the constant Request of Rich Men Lord let me not trust in what I have this is a greater Blessing than the greatest abundance in the World 2. Be more ready to watch Opportunities of Charity to distribute and dispence your Estate than to encrease it for there is nothing will free us from this Sin so much as the continual Exercise of Charity or the giving of Alms. Therefore your great Care and Delight should be to hearken after Charitable Occasions for the Relief of the Poor and for the Church of God and be glad when occasions of doing Good are offered They that hunt after Opportunities of Gain trust in Riches but they that seek Opportunities of doing Good shew they are clear from this Sin Luke 12.33 Sell that you have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not then you trust in the Promises Your Office is not that of a Treasurer but of a Steward to have them in your Hands not in your Hearts otherwise not You but your Chest is Rich. 3. Labour by Faith to make God your Trust and Confidence 1 Tim. 6.17 That they trust not in uncertain riches but in the living God To rely upon his Power Mercy and Goodness for all that you have and stand in need of Give us this day our daily Bread for Protection and Provision When God giveth you Riches suspect what your Heart may do with them It is good to fear always especially when we have what we wish for or desire Therefore still be looking to God taking your Maintenance out of his hands and praying to him and blessing him daily for your Supply and this will make your Estate sweet and comfortable to you and free from those snares wherewith otherwise it will be encumbered 4. Be sure you get Grace together with an Estate for otherwise singly it will be a Snare to you Prov. 14.24 The Crown of the wise is their Riches but the foolishness of Fools is folly Riches are as they are used if they fall to the share of a Man that is Godly and wise they are a Crown and Ornament otherwise a Snare for the one employeth them to the Honour of God and the Good of the Church and State and is more publickly useful but the other groweth more haughty and fierce and scornful of holy things and sensual and vain and eateth and drinketh and swaggereth away the Good Gifts of God which might have a more Noble use So Eccl. 7.11 Wisdom is good with an Inheritance it is good without it but more conspicuously good with it It is not said an Inheritance is good without Wisdom or Grace No it is reserved to the Owners for their hurt So Prov. 17.16 Wherefore is there a price in the hand of a Fool to get wisdom seeing he hath no heart to it Many a Man hath a price but he hath not an Heart an Estate is but as a Sword in the hand of a Mad man when a Man wants Grace to improve it 5. Be sure your esteem of Riches come below your esteem of Religion and good Conscience As Nazianzen said of his Eloquence he had something of value to esteem as nothing for Christ By all my Wealth and Glory this alone I have gained that I have something to which I might preferr my Saviour This is like the Woman cloathed with the Sun and the Moon under her feet Rov 12.1 contemning all worldly and sublunary things for Christ. 6. Think of Changes in the midst of your Fulness Surely every man at his best estate is altogether vanity Psal. 39.5 not only at his worst Estate when God rebuketh him for Sin We should make suppositions and see how we can bear the loss of all things when they are represented but in Conceit and Imagination Habbac 3.17 18. Althô the fig-tree shall not blossom neither shall fruit be in the vine c. Yet I will rejoyce in the Lord and joy in the God of my Salvation The Fool durst not suppose the Accidents of that Night Luke 12.20 Thou Fool this night thy Soul shall be required of thee Security is a Coward acquaint the Soul with a supposition of Loss and Danger SERMON XII ON MARK X. v. 25. It is easier for a Camel to go through the Eye of a Needle than for a Rich Man to enter into the Kingdom of God I Have now read you a Sentence that at first view may seem to cut off the greatest and most splendid part of the World from all hopes of Salvation Had it been my Saying only you might take Liberty to tax it as rash and rigorous but the mouth of Truth it self hath spoken it even Jesus Christ whom we own as our Lord and Master He sufficiently knew the Worth and Way of Salvation and the State and Danger of Souls Now he interposeth his Authority Matth. 19.24 I say unto you It is easier for a Camel to go thorough the Eye of a Needle than for a rich man to enter into the Kingdom of God If we believe him then let Rich Men look to themselves He had already told them that it is hard for them that have Riches then he shews wherein the difficulty laâ— because of their trusting in Riches Now he represents the Difficulty by a Similitude it is as hard for them to enter into the Kingdom of God as for a thing of the greatest Bulk to pass through the straitest place for what more strait than a Needles Eye and a Camel is a Creature of a great Bulk A Camel cannot pass throrow a Needle 's Eye without a Miracle nor a Rich Man enter into the Kingdom of God without the singular Power of God's Grace For the Expression Some say there was a Gate at Ierusalem call'd the Eye of a Needle a strait Gate by which a Camel could not enter Nisi deposito onere flexis genibus without laying aside his Burden and bending his Knee But no approved History mentions this and the Conceit lesseneth the force of our Saviour's Speech Others say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Cable by which Mariners do fasten the Anchor but that also is a Mistake for that word is otherwise spelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth also rarely occur in that sence and therefore rather the Beast is intended than the Cord or Cable It was an ordinary Proverb among the Iews and is so even to this
His shutting the mouths of the hungry Lyons when Daniel was in the Den with them Dan. 6.22 His making the Ravens which are by Nature Birds of prey to be Caterers to Elijah 1 Kin. 17.6 3. Distinction There are Impossibilia Naturae and Impossibilia Naturâ things impossible to Nature and things impossible by Nature Things impossible to Nature God can do but not things impossible by Nature he will do things above Nature and besides it but nothing against it Things impossible by Nature are such as either respect the Agent or the Object 1. With respect to the Agent that which is repugnant to his own Essential Perfection Thus God cannot lye Tit. 1.2 Which God that cannot lye hath promised Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation God cannot deny himself 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself for these things imply weakness and not Power God cannot dye God cannot sleep It is no discredit to a wise man that he cannot play the Fool or to a valiant Man that he cannot be a Coward God can do all things so as that he is still God Those things that are repugnant to the Perfection of his Nature he cannot do 2. With respect to the Object such things as imply a Contradiction as that a thing should be and not be to make a Creature finite and Infinite dependant and Independant at the same time and in the same respect limited to a place and yet in every place to make the Sun shine and not to shine at the same time these are against the Nature of the things themselves These Distinctions have their use in many Controversies that are about Religion VSE For Exhortation To press you to Believe that God is Almighty and to Improve it 1. Believe it Need we press men to that It is a piece of Natural Divinity a Truth held forth to us not only in the Book of Scripture but of Nature That Light which finds out a Deity will discover him to be Almighty and therefore need we any great ado to perswade men to believe it Yes certainly for this is the great thing that we question in Cases of difficulty we doubt more of the Power of God than of his Will Our seeming doubts of his Will are but pretences to cover our shameful and Atheistical Doubts of his Power that which works subtilly and underground in us and weakens our Conâ—idence in God and hinders the rejoycing of our Faith is a doubt of his Power Surely God knows us better than we do our selves and the Scripture shews all along that our Doubts are about God's Power When there was a Promise brought from God that Sarah should conceive with Child she did not believe the Promise Gen. 18.13 14. And the Lord faid unto Abraham wherefore did Sarah laugh saâ—ing Shall I of a surety bear a Child which am old Is any thing too hard for the Lord There was her Doubt and difficulty So Moses the Man of God the Lord had told him Face to Face that he would feed his People and give them Flesh to eat and he doubted of God's Power Numbers 11.21 22 23. The people among whom I am are six hundred thousand footmen and thou hast said I will give them Flesh that they may eat a whole month shall the flocks and herds be slain for them to suffice them or shall all the fish of the Sea be gathered together for them to suffice thim And the Lord said unto Moses Is the Lords hand waxed short So when the Prophet foretold there should be such Plenty in Samaria where there was great Scarcity saith the Noble-man 2 Kings 7.2 Behold if the Lord should make windows in Heaven might this thing be There was his Doubt So the Virgin Mary when the Angel comes with the Message of the great Mystery of the Incarnation of the Son of God that he should be Born of her Luk. 1.34 Then said Mary unto the Angel How can this be seeing I know not a Man At this rate still doth Unbelief speak in the Wilderness as the Children of Israel Psal. 78.19 20. Can God furnish a Table in the Wilderness Behold he smote the Rock that the Waters gushed out and the streams overflowed can he give Bread also can he provide Flesh for his People Certainly the Scripture knows what is the special Language of our Hearts better than we our selves Now Unbelief is still represented as doubting of God's Power Besides Doubts haunt us only in times of difficulty and when Mercies expected are hard to come by If we did doubt of God's Will because of our Unworthiness why do we not doubt at other times when things are easie but these doubts surprize us only when the things we expect from God according to his Promises are difficult and hard to come by And the reason why we are so apt to doubt of God's Power is the imperfection of our Thoughts about God's being We are inured to Principles of Sense and Converse with limited Beings and therefore confine God to a Circle of our own making Psal. 78.41 They turned back and tempted God and limited the Holy one of Israel We confine God to the Course of second Causes with which we wholly Converse and when there is difficulty there our Hearts fail therefore there is need to press you to believe God's Power 2. Improve it to strengthen our Faith and encourage our Obedience 1. To strengthen our Faith either in Prayer or in Waiting In Prayer O when you come to God remember he is able to do abundantly above all that we ask or think Eph. 3.20 How hard and difficult soever the thing be that we ask of God he is able to do it When our Lord taught us to Pray what are the Encouragements he gives us see the Conclusion of the Lord's Prayer Mat. 6.13 Thine is the Kingdom the Power and the Glory As God hath a Kingdom and Authority to dispose of all things for his Glory and our good so he hath a Power to back it it is not an empty Title Pray for help with such cheerfulness and confidence as if it were the easiest thing in the World to be done All those things that are so difficult to be obtained either the Sanctification of our Souls or the Promotion of Christ's Kingdom or any of those things Thine is the Power there is that which holds up our Hands in Prayer and gives us confidence towards God So to strengthen our Faith in Waiting touching the performane of all God's Promises for our selves and others Abraham believed above Hope and against Hope why being fully perswaded that what he had promised he was able also to perform Rom. 4.21 This is the great Security of the Soul that confirms us in waiting upon God when the Accomplishment of his Promises is unlikely to Reason God is able If you expect of God preservation in
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
holding and drawing with the Almighty will not let him go till he bless them The Woman doth not turn her Back upon Christ but draws the nearer to him the more he seemeth to drive her away from him and keepeth arguing with him and beseeching of him till he giveth her Satisfaction But how shall we do to keep up Prayer in the midst of so many Discouragements 1. Our Necessity should quicken us And 2. God's Goodness and Power should support us Faith pressed with need is earnest in Prayer when it is dealing with a God gracious and powerful why should we give over the Suit 2. Her Humility We read of no murmuring and Impatience or Discontent at Christ's Carriage No if we will wrestle with God we must wrestle with Prayers and Tears with humble and broken Hearts there must be no complaining of God but to God The Woman doth not tax Christ as harsh and severe but only maketh Supplication Lord have mercy upon me Son of David help me It is said Matth. 15.25 She worshipped him But in Mark 7.25 it is said She fell at his feet She fell prostrate before him and owneth the Term of Dog that justly she might be accounted so and maketh it her Plea and Claim Humility is contented to be humbled as deeply as the Lord pleaseth but cannot bear this to be excluded from Christ and the Benefit of his Grace In all Faith there is always a deep Humility When Christ rebuketh her as a Dog she doth not make a murmuring Retort but an humble Plea That some of the Mercy provided for Israel might be spared to a poor Canaanite a Crumb at least 3. A resolved Faith under our greatest Pressures Iob 15.14 Tho' he slay me yet I will trust in him As Antisthenes told his Master that taught him Philosophy That he should not find a Club big enough to beat him from him Faith will not quit it's Adherence to God for any Difficulty whatsoever when God seemeth to quit the Believer the Believer will not quit God but take him as a Friend when he seemeth to deal as an Enemy and still put a good Construction upon his Providence This Resolute Adherence is seen in three things 1. An Adherence to his Way how little soever he seemeth to own it Psal. 44.17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Our Heart is not turned back neither have our Steps declined from thy way Sharp Afflictions do not discharge us from our Duty in professing the Truth As our Steps must not decline so not our Hearts Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery Furnace and â—e will deliver us out of thy Hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up However God disposes of us we must keep to our Duty 2. In Perseverance in the use of Means Rom. 12.12 Continuing instant in Prayer We are to use the Duty still though we have no Satisfaction as to the Event and as long as there is Life in the Duty it will come to something at the last Luke 5.15 We have toiled all night and have taken nothing nevertheless at thy Word we will let down the Net It is enough that these means are appointed by God and we must use them though hitherto we have gained little Comfort and Success by them 3. In a Dependance upon his Promises and powerful Providence The Woman sticketh to Christ as only able to help her though there was little appearance of any help from him She runneth not away to another Helper but worshippeth him cleaveth to him Better lie dead at Christ's Feet than die in a state of Alienation from him We must resolve to be his though we cannot know that he is ours No Trouble how great soever is a Warrant to quit our Trust and whatever Disappointment saith to us it doth not say Put your Confidence elsewhere or trust no longer in God This resolute Confidence is justifiable upon these Grounds 1. His Providence will never give his Word the Lie Let God do what he will they are approved who are approved by his Word and they are condemned who are condemned by his Word Psal. 73.17 When I went into the Sanctuary of God then understood I their end Job 3.3 I have seen the foolish taking root but suddenly I cursed his Habitation And on the contrary Psal. 4.3 But know that the Lord hath set apart him that is Godly for himself the Lord will hear when I call unto him Isa. 3.10 Say ye to the righteous that it shall be well with him for they shall eat of the Fruit of their doings 2. There is more good Will in his Heart than is visible in his Dealings The merciful Nature of God should be a support to us though we see nothing of the Effects of it in his Providence Iob 10.13 These things hast thou hid in thine Heart I know that it is with thee He speaketh of his favourable Inclination to shew pity to distressed Creatures We are not able always to reconcile his present Dispensations with his gracious Nature yet Faith must not quit it's Hold fast We must see what is hid in God's Heart and comfort our selves with that Favour and Mercy which we know to be Essential to him Tho' the Mercy and Pity be not visible and obvious to Sense the Disposition and Inclination abideth in God unchangeable and sure God is a merciful God still and Christ a compassionate Saviour though the Effects be suspended to try and sharpen our Faith 3. Because God loveth to bring Light out of Darkness to give the Valley of Achor for a Door of Hope to bring meat out of the Eater and sweetness out of the strong to bring about his Peoples Mercies by means very improbable and contrary that he may train us up to hope against Hope When Deliverance is a coming it is not always in sight Christ at a Wedding calls for Water when he intended to give Wine Iohn 2.7 And here he rebuketh the Woman as a Dog when he meant to treat her as a Daughter of Abraham 4. When he seemeth to resist and be opposite to his People he giveth them secret-Strength to prevail over him When Iacob wrestled with God it was by God's own Strength God in Iacob seemed to overcome God without him or against him Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her He never striveth with his Servants but giveth them suitable Strength to the Task he imposeth on them 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that you are able but will with the Temptation also make a way to escape that ye may be able to bear it Psal. 138.3 In the day when I
Thou shalt perswade him and prevail also go forth and do so There is a permissive Intention not an effective Satan is the Efficient and Instrument God is the Judg he permitteth Satan to excite and stir up their evil Natures they grieve his Spirit and then God withdraweth and leaveth them to an evil Spirit as in Saul 1 Sam. 16.14 But the Spirit of the Lord departed from Saul and an evil Spirit from the Lord troubled him The Light of the Spirit of the Lord is gone and then Satan filled him with Rage and Fury and Cruelty It is said an evil Spirit from the Lord because he was sent from God to punish him for his Sins 3. There is an active Providence which disposeth and propoundeth such Objects as meeting with a wicked Heart maketh it more hard God maketh the best things the Wicked enjoy to turn to the Fall and Destruction of those that have them Sometimes natural Comforts Ier. 6.21 Therefore thus saith the Lord Behold I will lay Stumbling-blocks before this People and the Fathers and the Sons together shall fall upon them the Neighbour and his Friend shall perish Their Table is made a Snare and an Occasion and Preparation and Means to ruine them They harden themselves by despising the Goodness and Patience of God Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance Sometimes Corrections and Chastisements these produce nothing but a greater Contumacy as a resty Horse the more he is spurred forward the more he goeth backward or as a fierce Bull or Bear groweth mad with baiting In what a sad case are wicked Men left by God Mercies corrupt them and Corrections inrage them as unsavoury Herbs the more they are pounded the more they stink Sometimes by spiritual Ordinances and Advantages the most spiritual Means do them no good Isa. 6.10 Make the Heart of this People fat and make their Ears heavy and shut their Eyes lest they see with their Eyes and hear with their Ears and convert and be healed He that bringeth in the Light blindeth the Owl Water poured on Lime maketh it burn the more so do the Means of Grace hurt wicked Men irritating their Corruptions or they resting in them Sometimes by withdrawing the Word and Means of Grace and Prayers of his People Acts 19.9 When divers were hardned and believed not but spake evil of that Way before the Multitude he departed from them Jer. 7.16 Pray not thou for this People neither lift up Cry nor Prayer for them neither make Intercession to me for I will not hear thee Do not any longer strive between me and them Sometimes by disposing and ordering the Deceits of false Teachers 2 Thess. 2.10 11. They received not the Love of the Truth that they might be saved And for this cause God gave them up to strong Delusions that they should believe a Lie Job 12.16 The Deceived and the Deceiver are his This doth not fall out without a Providence The Water runneth its own Course but the Miller maketh use of it to drive his Engine As all things work together for good to them that love God so all things work for the worst to the Wicked and Impenitent Providences and Ordinances we read of them that wrest the Scriptures to their own Destruction 2 Pet. 3.16 Some are condemned to worldly Happiness by Ease and abundance of Prosperity they are intangled Prov. 1.32 The Prosperity of Fools shall destroy them As brute Creatures when in good plight grow fierce and Man-keen If we will find the Sin God will find the Occasion I shall instance in Iudas Christ had reproved him for begrudging Mary's Bounty and ye read Mark 26.16 From that time he sought opportunity to betray him He was offended with Christ's Reproof Iudas was hurried on with Wrath and Avarice and when Men are resolved God in his Providence suffereth them to have a fit Opportunity The Priests alarmed with the Miracle of raising Lazarus from the dead by which many were drawn to believe in him were thinking how to seize on him and Iudas comes in the nick and asketh them What will ye give me and I will betray him to you Vse Let us take warning by Pharaoh's Example that this great Judgment light not upon us The Philistines that were otherwise a blind and stupid People yet were affected with it Dagon was broken in pieces and they were smitten with Emrods once and again and they begin to consult what to do their Diviners told them 1 Sam. 6.6 Wherefore do ye harden your Hearts as the Egyptians and Pharaoh hardned their Hearts when he had wrought wonderfully among them did they not let the People go and they departed God delighteth not in Judgment and therefore he hath made a Precedent once for all here is Pharaoh set up that all succeeding Ages may stand in fear God would not have us learn to our bitter Cost but take Example by others Qui alieno malo non sapit graviùs punitur He that will not take warning by others shall be more grievously punished In Judgments it is better to take Example than to become Examples If thy Life should be nothing else but Pharaoh's Story acted over again for certainly there is an exact Parallel between this Case and the Course of every obstinate Sinner how great will thy Doom be God was angry with Belshazzar because he was not warned by Nebuchadnezzar's Example Dan. 5.22 And thou his Son O Belshazzar hast not humbled thine Heart though thou knewest all this You have known and heard of the Way of God with Pharaoh God hath a Quarrel with some of you for your Lusts and Vanities Do you think to bear it up against Warnings with Peace and Quiet Your Lusts may not bring you to present Ruine that you may be the more hardned in them but be sure that God will have the best at last and then I leave you to judg what will be your Condition when you fall under the weight of his Displeasure Have you not some Qualms of Conscience sometimes about your eternal Condition Doth not Conscience say Surely I am not so careful to make my Peace with God as I should be Upon every such stirring you are the more estranged from God if you do not improve it Conscience will repeat over these Warnings to you when you lie upon your Death-beds and then you will sadly howl over your Neglects and wish your Magicians and old Companions far from you then you will send for Moses and Aaron and it may be too late When God is shewing Mercy the last Mercies are the best and the further he goeth the sweeter he is and when God is punishing the last Punishments are the sorest and the further he goeth the more bitter I will propound two Considerations 1 st From the Evil of an hard Heart 1. It is a Contest with God not only with his Greatness and
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
earth shall remember and return unto the Lord. Think with your selves whence am I Whither am I going What have I done in the work of Repentance What will become of me to all Eternity Here in the Scriptures God himself hath told me what I must look for and will God deceive me Oh let me take Gods Directions for the saving of my Soul I might take occasion hence to press you to bless God for transmitting such a Doctrine to us and to give you caution not to look after other Revelations there are none or if there were none can be so certain and so sufficient as this And whatever is pretended as a Message from God bring it to the Scriptures Isa. 8.20 To the law and to the testimonies if they speak not according to this word it is because there is no light in them Some cry up the Church some the Spirit in contradiction to the Scriptures do you take the middle course go to the word opened and dispensed in the Church and wait for the Spirits teaching And whatever is pretended if it be not according to this there is no light in it and if there be no Light of Knowledge there will be no Light of Comfort and no Light of Happyness A SERMON ON HEB. xiii 20 21. Now the God of peace that brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the everlasting Covenant Make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever Amen THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote Consider in them 1. The Person to whom he prayeth in which the grounds of Audience are implyed verse 20. 2. The Matter which he prayeth for verse 21. 1. The Person to whom the Prayer is directed who is described 1. By a proper Title the God of peace 2. By his great Work he brought again from the dead our Lord Iesus Christ Who is set forth 1. By his Office the great shepherd of the sheep 2. By his Merit and Satisfaction through the blood of the everlasting covenant Which may relate 1. To God's Title He is become the God of peace through the blood of the everlasting covenant 2. To Gods Work through the blood of the everlasting covenant he brought him again from the dead 3. To Christ's Office through his blood shed for sinners he is become the great shepherd of the sheep 2. The Matter which he prayeth for The continued Sanctification of Man once regenerate set forth by both its parts the Will and the deed Phil. 2.13 First The Will or remote Power Make you perfect or fit you for every good work to do his will Secondly The deed or actual assistance working in you that which is well-pleasing in his sight We have both by Jesus Christ for it is added with a Doxology through Jesus Christ to whom be glory for ever and ever Amen The Text is long I must give you but short Strictures upon it And I will begin with the second branch the Matter prayed for And therefore let me observe Doct. That the beginning progress and accomplishment of every good work is from God through Iesus Christ. This appeareth plainly from the 21. verse which may be reduced to two heads 1. The Expressions which concerne Mans Duty which is to be perfect in every good work that we may do God's will and that which is pleasing in his sight 2. The Expressions which concerne Gods Power to inable us for this Duty there are two words perfecting and working The first relateth to his Habitual Grace the second to his Assisting Grace I. The first expressions which import Mans Duty are four 1. Perfecting 2. Every good Work 3. Doing his Will 4. So as may be pleasing in his sight 1. We must be made perfect or the begun Work of Grace must be carryed on to perfection We all come short of that perfection which is attainable in this Life therefore those that have attained some good measure of Grace should not rest satisfied with it We need to be more able for Duties more fortified for Tryals A Man groweth till he be fit for all Manly Actions And a Christian groweth and must be made more peâ—fect â—ill he be fit for every good Work An Artisan must be so long learning his Trade till he be fit for all those Functions which belong to his Trade A sick or wounded Man is under the hand of the Physitian or Chirurgeon till he be perfectly cured So is a Christian under the care of his Spiritual Physitian till he be fitted for all the â—arts and Duties of a Christian Here upon earth Christ by one offering hath perfected for ever them that are sanctified or dedicated to God Heb. 10.14 But now he is in Heaven he perfecteth us by degrees The Sacrifice needeth not to be repeated but his intercession is continual because we still need new influences of Grace Absolute Perfection is not attainable in this life but the perfection of sincerity is here required that we should mortifie all our Lusts and serve God in every good Work and please him by an Universal and Impartial Obedience Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus That is I aim at that which Christ aimed at that I may be thoroughly and exactly perfect 2. In every good work Not in one but all Many will do some good but are defective in other things and usually in those which are most necessary They cull out the easiest and cheapest parts of Religion such as do not contradict their Lusts and Interests We can never have sound peace till we regard all Psalm 119.6 Then shall I not be ashamed when I have respect to all thy commandments Shame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of a just reproof This reproof is either from the Supream or the Deputy-Judge The Supream Judge of all our Actions is God This should be our principal care that we may not be ashamed before him at his coming nor disapproved in the Judgment But there is a Deputy Judge which every Man hath in his own bosom Our Consciences do acquit or condemne us as we are partial or sincere in our Duty to God and much dependeth on that 1 Iohn 3.20 21. But if our hearts condemne us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God Well then that our hearts may not reprove or reproach us we should be complete in all the Will of God Alas otherwise you will never have Evidence of your sincerity 3. The next Expression is That you may do his will The Rule of Mans Duty is the will of God
the Apostles given to him that he might trouble and vex them and not suffer them to have any rest but God would turn it to an Holy Use to purge you from your dross your worldly and carnal Affections Sathan desireth to trouble us but thereby God doth cleanse and refine us He would have liberty to do his worst to drive you from the Faith of Christ but though somewhat of that is granted to him yet the power of the Devil is limited both as to tempting and hurting Cribratione Satanae non perditur sed purgatur frumentum The Corn is not spoiled but cleansed by Satans sifting 2. Here is Comfort propounded to sustain them under this great danger where observe two things 1. The means of disappointing Sathan I have prayed for thee that thy faith fail not 2. The Event delivered in the form of a Direction Peter should recover out of this lapse and be a means to strengthen others And when thou art converted strengthen thy brethren 1. The means of disappointing Satan I have prayed for thee c. Mark to Sathans desires there are opposed Christs Prayers There is more force in Christs Prayers than in Sathans Temptations More particularly consider 1. Who prayeth 2. For whom he prayeth 3. For what 1. Who prayeth Jesus Christ the Mediator and Advocate of his People The Devil is the Accuser but Christ the Advocate to whose Mediation and Intercession it must alone be ascribed that we do not finally miscarry Christ is ready to pray for he knoweth the Heart of a Tempted Man Heb. 2.17 18. Wherefore it behoved him in all things to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succour them that are tempted And his Prayer is effectual Iohn 11.42 And I know that thou hearest me alwaies Christ doth not only perfume our Prayers or stay till we pray for our selves but prevents them by his own Intercession when he foresees the danger 2. For whom he prayeth I have prayed for thee that is for Peter What for him only No but the rest of the Disciples also The Remedy was prepared for them before the Tryals came and the Plaister fitted before the Wound was made But was it for the Apostles only No but for all Believers Iohn 17.20 Neither pray I for these alone but for them also which shall believe on me through their word Christ here upon Earth did pray first for the Colledge of the Apostles and then for all Believers So in Heaven he hath a watchful care over us that we may not faint under the Temptations of Sathan 3. For what he prayeth That thy faith fail not that is may not utterly miscarry Here observe 1. The Grace prayed for Faith The Grace most necessary and upon which other things depend All matters that concern Christ and his Kingdom depend upon Faith 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness If Faith fail not other Graces will not fail 1 Pet. 5.9 Whom resist stedfast in the faith And Faith is the Grace most assaulted in the present Tryal For Peter was put to it whither he would own and acknowledge Christ to be his Lord and Master To Faith there belong two Acts Believing with the Heart and Confession with the Mouth Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus Christ and believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth to righteousness and with the mouth confession is made unto salvation This last was put to the Tryal 2. How far it was prayed for in the word fail not Christ prayeth not that our Faith should never be tryed and assaulted nor that we should be exempted from trouble but kept from the Evil Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Not that we should be never oppugned but not expugned Neither that it should be not in any degree weakned but not extinguished Faith doth not fail totally as to the Habit and Root of it in their Heart though the Habit may be much weakned and diminished and its proper and natural Action obstructed and interrupted such as is Confession with the Mouth Christ foresaw his approaching denyal of him and foretold it but Peter did not utterly forsake the Faith as appeareth by his speedy Repentance As a Candle smoaking and newly blown out easily sucketh â—ight and flame again so did he recover himself out of that Surprize 2. The Event delivered in the form of a Direction wherein 1. Is intimated his Recovery and Being converted Peter had denyed Christ with Oaths and Execrations A foul fault But Christ recovered him by his look that no Man might despair and after his Resurrection bringeth him to a threefold Confession Iohn 21.15 16. Lovest thou me more than these and lovest thou me and lovest thou me Now the Coar of his Distemper was gotten out Lovest thou me more than these Is thy love to me so great as thou didst seem to affirm it when thou saidest Though all men forsake thee yet will not I Is thy love surpassing the love of all other my Disciples What was Peters answer Lord thou knowest that I love thee That is sincerely Being taught by his smart experience he dareth not make comparison with all others no more comparisons now Peter had been under a severe Discipline which taught him Humility and before all the Disciples he testifieth his Repentance which was first acted in secret Now he was grown more jealous of himself he would not boast of such a singular love But observe the terme converted Recovery out of a soar Temptation is a kind of second Conversion Grace is battered and bruised and so many things are necessary to put us in joint again Denyal of Christ even out of weakness is a loss not easily recovered First Peter had Christ's look Luke 22.61 And the Lord turned and looked upon Peter which pierced his very heart upon which he went out and wept bitterly verse 62. And then Christ's Message Mark 16.7 Tell his Disciples and Peter that he goeth before you into Galilee there ye shall see him Be sure to tell Peter a little to revive and comfort him He was now full of tears and grieved at heart for his former offence then Christ appeared to him alone as Luke 24.34 The Lord is risen indeed and hath appeared to Simon Therefore the Apostle saith 1 Cor. 15.5 That he was seen of the Cephas then of twelve Then afterwards he is brought publickly upon the Stage to acknowledge his Love to Christ Iohn 21.15 16 17. So hard a matter is it to set a Member in
to the Devils Power that he might be recovered to God And in the Text Sathan hath desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath required him of God demands to have him delivered up to him as to an Executioner and if God thinks fit to answer this Request then he delivereth them up to Sathan Now this should be regarded by us It is a sad thing when the Devil hath a just plea in Law against us The Apostle warneth Christians not to give place to the Devil Eph. 4.27 This may be done effective or meritorie effectually when you comply with his Insinuations and give way to your Inordinate Passions and Carnal Affections then you set open the door to Sathan for he watcheth for any opportunity to recover his old possession and exercise his former Tyranny again Pharaoh was not so hasty to pursue after the Israelites as this Malicious Spirit is to recover the prey taken out of his hands When you give way to any known Sin and continue and lye asleep in it Sathan is incouraged and God provoked And so meritorie meritoriously you give place to Sathan as you make God to withdraw his assistance or to give Sathan leave to tempt you 2 Chron. 32.31 God left him to try him that he might know all that was in his heart And so fearful havock is made in the Soul not only of Comfort but Grace as to many degrees of it One Sin prepareth for another as a Spark doth for a Flame and the longer and oftner we sin so much the worse it is for us Repentance is the sharper because of the wrong done to God and the harder because it is not easie to settle and restore such a Soul that the influences of Gods Grace and Favour may have their wonted Course IV. That God doth not expose us to the fury of Sathan to be dealt with as he pleaseth but doth bridle and restrain his rage 1. God is the Soveraign Orderer of this Business of Temptations As the shaking and tossing of the Saints is by his leave so is the protection of their Faith from his Grace The Devil is a Creature under Government as all other Creatures are and it is a great Comfort to the Saints that when they are in Sathans hands Sathan is in Gods hands Neither the Devil nor the World can help or hurt us without his leave The Devils are represented to be under chains and chains of darkness Iude 6. 2 Pet. 2.4 These Chains are Gods Irresistible Power and Terrible Justice Either the Restraints of his Powerful Providence called therefore chains or the horrour of their own dispairing fears called therefore chains of darkness They can do nothing but as far as Gods Justice and Holy Wisdom permitteth them 2. As our Protection cometh from God so it cometh to us by the Intercession of Christ who prayeth for his People a Copy whereof we have Iohn 17. and a pledge of which is this He hath intendered his own heart by experience and so is more likely to pity us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted There is Ability of Power Ability of Idoneity and Fitness as it is proper and agreeable that he should become compassionate and willing to relieve those that fall into the like or same Evils namely sharp Persecutions in this World for his Names sake Heb. 4.15 He was in all points tempted as we are He hath felt the weight and trouble of temptations himself and will be sensible of our condition As a Man that has had the Stone or Gout knows better how to sympathize with others in the like case And as Israel was commanded to be merciful and pitiful to strangers because they knew the heart of a stranger Non ignara mali miseris succurrere discas 3. Christs Love is never more at work for us than when under temptations He hath a tender sense of our danger by Sathan When he followeth them out of malice and spight then God puts forth the strength and efficacy of his Mediation Zach. 3.1 2. And he shewed me Ioshua the high priest standing before the angel of the Lord. And Sathan standing at his right hand to resist him And the Lord said unto Sathan the Lord rebuke thee O Sathan When his People are assaulted by Sathan he hath most love for them and taketh care afore-hand Iohn 13.1 Having loved his own that were in the world he loved them to the end Saith Christ of them Poor Creatures they are left to Storms and Tempests and they are undone if I help them not 4. Though he permit the Temptation yet he alloweth not a Total Victory As he prayed that Peter might not utterly forsake the Faith Non pugna sublata est sed victoria He doth not hinder the Fight but the Victory He overcame the Devil and the World therefore fear not God promiseth help for Humane Frailty not for rashness and sloath We are sure of Victory whilst we resist and keep up the Fight Iames 4.7 Resist the devil and he will flee from you 5. Being kept from the evil is better than to be exempted from the trouble of vexatious Temptations Our Lord prayeth so Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil He teacheth us to pray so Matth. 6.13 Lead us not into temptation but deliver us from evil There is a direct Prayer and a Prayer by way of reserve First if it be the will of God lead us not into temptation But if that be then keep us from the evil It is a more wonderful Providence to be kept from the evil than to be kept from temptation A Garison never assaulted is easily kept And partly because the evil of Sin is greater than the evil of Trouble Sin separateth from God Affliction driveth us to him and to be preserved from the Reign of Sin is better than not to be permitted to fall into a signal Act of Sin For the Act may be consistent with Grace but not the Reign VSE 1. Let us not be secure Christ was tempted so was Iob so was Paul We have a fierce and subtil Adversary to encounter with many Tryals we must look for None are so tempted as the best Christians the Pirate doth not set upon an empty Vessel Wicked Men are not troubled they are already in the Snares Slaves and Vassals to Sathan of whom he is sure already Luke 11.21 Where a strong man keeps his palace his goods are in peace A middle sort of Men God permitteth not to be tempted 1 Cor. 10.13 God will not suffer you to be tempted above what you are able They are not seasoned enough nor furnished with Life and Light Sathans Malice aimeth at the best but he prevaileth with the presumptuously confident and fool-hardy They know not their own weaknesses If we sleight these things and thrust our selves into temptations we fall as a ready
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
see an infinite Sea of all Perfections 2. Consider What God will be to his People in his Providence in his Covenant 1. In his â—rovidence In his Works he discovereth his Nature As he is a powerful God â—o nothing can be done but his leave and hand is in it and it is governed by his Counsel and Will Your Persecutors cannot stir or move or breath without him The Saints are in his hand Deut. 33.3 Yea he loved the People all his Saints are in thy Hand We are in a Friends hand Iohn 6.20 It is I be not afraid His Goodness God is concerned in the Condition of his People as well if not more than themselves they do not suffer but he Sympathizeth Isa. 63. â— In all their Afflictions he is afflicted and the Angel of his presence saved them in his Love and in his Pity he redeemed them and he bare them and carried them all the days of old Zech. 2.8 He that toucheth you toucheth the Apple of his Eye In short he is full of tenderness and moderation His Wisdom we may trust his Wisdom in carving out a Portion for us better than our own understanding Should it be according to thy Mind Job â—4 3â— Men would have all things done according to their own Will â—o better let God alone with it for he is a God oâ— Judgment and guideth all things with great Moderation and Equity Iob 34.23 For he will not lay upon man more than right that he should enter into Iudgment with God He will not afflict above deserving Ezra 9.13 And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our Iniquitiâ—s deserve We are in Captivity we might have been in Hell Nor beyond Strength â— Cor. 1â— 13 Who will not suffer you to be tempted above what you are able Above what he hath given or is ready to give nor more than to do them good by it Rom. 8.28 All things shall work together for good to them that love God Now which is most just that we should have the disposal of our selves or God he will do what he pleaseth whether we be pleased or displeased 2. In his Covenant the Foundation of which is laid in the Blood of Christ and the Benefits offered there are pardon of Sin and Eternal Life Pardon of Sin is a cure for our greatest and deepest trouble Eternal Life answereth all our desires this light Affliction is not comparable to it 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Use. Well then 1. Trust in the Lord against Carnal Reason When Carnal Reason doth not befriend your trust They that trust God no farther than they can see him they do not trust God but their outward Probabilities God hath only the Name yea when Carnal Reason contradicts your trust and checketh all hope Though he slay me yet I will trust in him Job 13.15 2. Trust God against Carnal Affection trust his Wise and Holy Government We would fain interpose to save our Lusts which sometimes need a sharp Cure God's quarrel is not against your Persons but your Sins he desireth not your Destruction but your Humiliation and Reformation the dearest loss is your Sin and are you loth to spare that There is nothing so sad which befalleth the People of God but it tendeth to prevent something which is sadder which would otherwise befal them 1 Cor. 1â— 32 But when we are judged we are chastened of the Lord that we should not be condemned with the World Psal. 94 12 13. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law That thou mayest give him rest from the days of Adversity until the Pit be digged for the wicked 3. Trust him upon his Gospel Assurance even against the terms of his own Law We may change Courts Psal. 130.3 4. If thou shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou may'st be feared Psal. 143 2. Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified III. Point They that fear God and obey him are most encouraged to trust God 1. Because Precepts and Promises go hand in hand so must our Trust and Obedience Psal. 47.11 The Lord taketh Pleasure in them that fear him in those that hope in his Mercy Psal. 119.166 Lord I have hoped for thy Salvation and done thy Commandments 2. Sincerity giveth Confidence and boldness and helpeth our Trust They can delight in the Almighty and lift up their Face to God 1 Iohn 3.21 If our Hearts condemn us not then have we Confidence towards God 3. The Controversie is taken up when we desire to keep the way of Obedience Sin is the Thorn in our sore which caused the first Pain Lam. 3.39 Wherefore doth a Living man complain a man for the Punishment of his Sin God hath no quarrel with them but about their Sins Use. Then if we would trust our selves with Gods Holy Government let us fear his Name and obey the voice of his Servant and return to the Obedience we owe to our Creator and put our selves into the hands of our Redeemer A Sermon on 2 Sam. vii 27 latter part Therefore hath thy servant found in his heart to pray this prayer unto thee THere are several things remarkable in this context 1. David's thankful mind ver 1 2. I may illustrate it by the opposite practice of Nebuchadnezzar Dan. 4 30. Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty And of the Israelites in their new dwellings at Ierusalem Hag. 1.2 3 4. This People say The time is not come the time that the Lords House should be built Then came the word of the Lord by Haggai the prophet saying Is it a time for you O ye to dwell in your Ceiled houses and this house lye waste All our comforts are used according to the temper of the party that injoyeth them either as an occasion to the Flesh or as incentives of godliness A gracious Spirit looketh upon common mercies as discovering their Author and pointing to their end they came from God and must be used for God A proper meditation for you when you enjoy commodious habitations walk in your pleasant Gardens or get any repose and ease from troubles in the midst of the plentiful accommodations of the present life what have I done for God who giveth me richly to injoy all these things 2. Nathan's innocent and pious mistake ver 3. Go do all that is in thine Heart for the Lord is with thee This Nathan spake not by a Prophetical but private Spirit The Prophets might err when they spake out of their own humane Spirit but as moved by the Holy Ghost
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
That thou mayest love the Lord thy God and that thou mayest obey his Voice and that thou mayest cleave to him for he is thy Life and the length of thy days How thankful are we to him that restoreth the use of an Eye or of decayed Limbs Is nothing due to God who preserveth all these things to us yea continueth Life it self and defendeth and protecteth us against all dangers Psal. 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud Doer Many times when they have no friends to uphold them God standeth by them to preserve them against the Powers of Oppression So he heareth Prayers Psal. 116.1 I love the Lord because he hath heard my Voice and my Supplication Every answer is a new ingagement and new fuel to kindle this holy Fire Surely his constant mindfulness of us should induce us heartily to love God and admire his goodness 4 The Rewards of Grace which are provided for them that love him Many blessed Comforts and Supports here in the World and the Happiness of the World to come 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the Heart of man the things which God hath prepared for them that love him 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Therefore the World knoweth us not because it knew not him Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus is God propounded to us as an object of our love as amiable and as beneficial In short to have Life and being and all kind of Benefits which may sweeten Life to be freed from Sin which is the ground of all our trouble and the wrath of God which is so deservedly terrible to have our Natures sanctified and healed and at length to be brought into that happy Estate when we shall be brought nigh to God and be made Companions of the Holy Angels and for ever behold our glorified Redeemer and our own Nature united to the Godhead and have the greatest and nearest Intuition of God that we are capable of and live in the fullest love to him and delight in him What can be said more Secondly The Act Love Love to God is taken largely or strictly 1. Largely for all the Duties of the upper Hemisphere of Religion or first Table As when Christ distinguisheth the Duties of the two Tables into love to God and love to our Neighbour Mat. 22.37 38 39. Iesus said unto him Thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Mind This is the first and great Commandment And the second is like unto it Thou shalt love thy Neighbour as thy self So it is confounded with Faith Repentance new Obedience for all Religion is but love acted Faith is a loving and thankful acceptance of Christ and his Grace Repentance is a mourning love because of the wrongs done to our Beloved and the loss accruing to our selves Obedience is but pleasing Love A Christian if he fear it is to offend him whom his Soul loveth If he hope it is to see and possess him who is the Joy and Delight of his Soul If he rejoice it is because he is united to him If afflicted it is because he is separated from him 2. More strictly it implieth that particular Grace which is distinct from Faith and Hope 1 Cor. 13.13 And now abideth Faith Hope Charity these three but the greatest of these is Charity Which because of it's various Operations is diversly spoken of in Scripture 1. Sometimes as a seeking and desiring Love 2. Sometimes as a complacential and delighting Love 3. Sometimes as the Love of gratitude or returning Love 1. Sometimes it is put in Scripture for that which is properly called a desiring seeking Love Which is our great Duty in this Life because here we are in viâ in the way to home in an Estate of imperfect Fruition therefore our love mostly venteth it self by desires or by an earnest seeking after God This Love is desiderium unionis a desire of his Presence or an affection of Union It is often set forth in Scripture Psal. 42.1 As the Hart panteth after the water Brooks so panteth my Soul after thee O God! Psal 63.1 O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee So Psal. 84.2 My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God It noteth such vehement Affections as left an Impression upon the Body So Isa. 26.9 With my Soul have I desired thee in the night yea with my Spirit within me will I seek thee right early Thus do the Saints express their desires to enjoy God and his Grace Now 1. This desire is acted towards his sanctifying Grace and Spirit called an hungering and thirsting after Righteousness Mat. 5.6 Blessed are they that hunger and thirst after Righteousness for they shall be filled Or the Comfort and effect of Ordinances and Holy Duties that we may get more of God and Holiness into their Hearts 1 Pet. 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God Psal. 84.2 Not the formality of an Ordinance but to see thy Power and thy Glory so as I have seen thee in the Sanctuary Psal. 63.2 They would not go from God without him The sanctifying Spirit is the sure pledge of Gods love and they do so earnestly desire to be like God in Purity and Holiness that they are instant and assiduous in calling upon God and using all Holy means whereby they may obtain more of his Spirit This doth shew us most of God himself for we know his Love by his Spirit and doth most help us to love him Prov. 4 7. Wisdom is the principal thing therefore get Wisdom and with all thy getting get Vnderstanding Wealth Honour and secular Learning or whatever serveth the Interest of the Flesh may be an Hinderance and Impediment in the ascending of our Hearts and Minds to God These things often keep us from God and allure us to please the Flesh but saving Grace as it immediately cometh from God so it carrieth us to him 2. The perpetual Vision of God hereafter Phil. 1.23 I am in a streight betwixt two having a desire to depart and to be with Christ which is far better 2. Cor. 5.6 8. Knowing that whilst we are at home in the Body we are absent from the Lord We are Confident and willing rather to be absent from the Body and to be
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ— Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
say well for so I am And Friends Iohn 15.15 I have called you Friends And elsewhere Children Mark 10.24 But after his Resurrection this style of Brethren is very frequent Matth. 28.10 Go to my Brethren and tell them that I go into Gallilee and there they shall see me So Iohn 20.17 Go to my Brethren and tell them that I ascend to my Father and their Father my God and their God And at the last Day he giveth this Title to all the Elect whom he setteth at his right hand Matth. 26.40 In as much as ye have done it to one of the least of these my Brethren you have done it unto me What is the Reason of this I answer though the ground was laid in the Incarnation when Christ Naturalized himself to us and became one of our line yet he doth expresly own it after his Resurrection and will own it at his coming to judgment to shew that his glory and exaltation doth not diminish his affections towards his People but rather the expressions thereof are inlarged He still continueth our Brother and will do so as long as our nature remaineth in the unity of his Person which it will do to all Eternity But here a doubt ariseth May we by Virtue of this relation call the Son of God our Brother He calleth us Brethren but may we call him Brother 1. For the Term. 2. The comfort thence resulting 1. For the Term. Though Christ calleth Christians Brethren yet we do not read in Scripture that ever any Christian called Christ his Brother but rather his Lord as we say in the Creed Jesus Christ our Lord or Saviour and Redeemer Modesty teacheth us to use such terms as express our respect and reverend esteem of him Surely the sense of the greatness of Christ and the Conscience of our own vileness and unworthiness will prompt us to speak at a more humble rate For though Christ vouchsafe this honour to us that he is not ashamed to call us Brethren yet it would seem to savour of arrogancy for us to speak so of him Inferiors do not use to give like titles of equality to their Superiors as Superiors do to their Inferiors Men of Dignity and High place may condescend out of Love and Humility to put themselves into the same rank with Men of lower degree as a General may call his Fellow Soldiers Commilitones but it would seem arrogancy and contempt for Inferiors to speak so of those above them Indeed when we pray we say Our Father We call God our Father because of his Command who requireth such a profession of our Child-like trust and confidence from us And besides Father is not a name of Equality as Brother is But to call Christ Brother in our Prayers is without command and example and therefore Christian Humility would dissuade us from using such a Term. 2. But as to the comfort thence resulting it is clear that we may comfort our selves with the Humiliation and Condescention of the Son of God who by taking our Nature vouchsafed to become our Brother Surely such a Title was not gi-given us as an empty Honour or vain Complement that should signifie nothing And therefore it doth not exclude the comfort of Faith though it warrants not the rude boldness of presumptuous expressions But what use may we make of it 1. It comforts us against the sense of our own unworthiness Though our nature was removed so many degrees of distance from God and at that time polluted with Sin when Christ purified it and assumed it into his own person yet all this hindered him not from taking our Nature and the Title depending thereupon Therefore the sense of our Unworthiness when it is seriously laid to Heart should not hinder us from looking after the benefits we need and are in his power to bestow upon us This term should revive us Whatever may serve to our comfort and glory Christ will think it no disgrace to do it for us This may be one reason why Christ biddeth them tell his Brethrem I am risen Matth. 28.10 The poor Disciples were greatly dejected and confounded in themselves they had all forsaken him and fled from him Peter had denied him and forsworn him what could they look for from him but sharp and harsh exprobrations of their fear and Cowardize But he comforts them with this relation Go tell my Brethren and Peter The fallen Man is not forgotten and Peter that I am risen Mark 16.7 2. It increaseth our hope of obtaining relief For this relation implieth affection As one Brother is kindly affectioned to another so will Christ be and much more to us As Tertullian from God's taking the Title of a Father Tam Pater nemo So tam Frater nemo Surely it somewhat allayed the fear and increased the Confidence of Iacob's Sons when Ioseph told them Gen. 45.4 I am Ioseph your Brother when they heard it was their Brother did all in Aegypt So when we hear our Brother doth all in Heaven he that put this honour upon us that is not ashamed to call us Brethren the rather because he will more shew himself a Brother to those that do the will of God than to his natural kindred Mat. 12.50 They that do the will of my Father are my Brethren They shall indeed find Christ to be a Brother to them 3. It comforts against the scoffs and scorns of the World 1 Cor. 4.13 We are counted as filth only to be swept out and carried away in Dung-Carts But we have a Father in Heaven and an Elder Brother at his right Hand who are ready to receive us And therefore the honour which Christ doth unto us should counterballance the reproaches of the World that we be not dejected out of measure if we be despised in the World yet we are dear and precious to 〈◊〉 as Brethren 4. There is much depends on being indeed Christ's Brethren For if 〈…〉 Brethren of Christ then are we Sons of God If Sons then Heirs joint 〈…〉 Christ Rom. 8.17 We shall have the comfort of this at the last day when 〈◊〉 shall publickly own us before all the World For as much as ye did it to one of 〈◊〉 my Brethren ye did it unto me Christ and we have common Relations and common Priviledges Iohn 20.17 I ascend to my Father and your Father to my God and your God God had a Son of his own why should he think of Adopting strangers Among Men it is a remedy found out in solatium orbitatis when Parents go Childless Yet this is God's Gracious dealing with us he taketh us into the Fellowship of his Beloved Son the same Relation the same Priviledges only he hath the preheminence Rom. 8.20 as First-born amongst many Brethren 2. Use Instruction Let us not be ashamed of Christ or any thing that is his not ashamed of his Gospel and the Truths theref how â—ight soever esteemed in the World Rom. 1.16 I am not ashamed of the Gospel
to take Care and Thought for our selves It was our Fathers part to preserve us and provide for us to bestow good and keep off the evil But every Man since would have life and his comfort and his safety in his own hands and so much of temporal Happiness as he seeth good There is no way to rectiâ—ie it but to return to our Innocency to mind our Duty and cast our burden on the Lord commending success and events to him 1 Pet. 5.7 Casting all your care upon him for he careth for you And Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thansgiving let our requests be made known unto God upon confidence that his Hand and Providence will not neglect us or any of our concernments 4. Those that are contented with what their Father alloweth When God giveth sufficient to supply our necessities we seek to satisfie our Lusts when God hath done enough and more than enough to evidence his Power Justice Truth and Care of our welfare yet we will not rest on him unless he will subject his Providence to our Will and carnal Affections As the Israelites when miraculously fed miraculously cloathed God kept a Market for them gave them their Supplies not out of Earth but out of the Clouds yet tempted God in their hearts asking meat for their lusts Psal. 78.19 Yea it is said Psal. 106.13 14 They sâ—â—n forâ—at his works they waited not fâ—r his counsâ—l but lusted exceedingly in the wildâ—rness They made haste they forgat his worâ—â— so 't is in the Hâ—brew Carnaâ— desires greatly transport they must have Festival Diet in the Wilderness or they will no longer believe his Power and serve him Thus when Men take the ruling of themselves into their own hands they will not stay till God provide for them but must have their Carnal Desires presently satisfied Matth. 5.5 The meek shall inherit the earth But who are meek They that quietly submit to God's Providence and so they have Food and Raiment and have any time to glorifie God and seek his Kingdom and the Salvation of their Souls let others live in Pomp and Ease It is enough for them to be as God will have them be They are not over-desirous to have Worldly Things or too much dejected and cast down through the want of them But those that are greedy and earnest and covet more than God seeth meet to bestow upon them as they forfeit the Blessing of God's Presence so by enlarging their Desires they make way for their own Discontent when they are not satisfied and so fall into murmuring against God and so into all disquiet of Mind about Earthly Things 2. Improve this Point to moderate and allay your distrustful and distracting Cares And so cometh in the Apostles Exhortation Be content with such things as you have Content is a quiet temper of Mind relying on God's merciful Providence and gracious Promises for such Things as are necessary for us during our Pilgrimage and Passage to Heaven Sometimes it is opposed to Murmuring but I take it here as opposed to distrustful Cares because we have little in a time of Troubles and are like to have less and therefore are full of anxious Thoughts what we shall eat what we shall drink what we shall put on Consider God will not leave you nor forsake you What cannot his Wisdom and Mercy and Power do for you He hath deeply and strongly engaged himself to his People and therefore it should quiet our Minds in all Necessities and Streights See Christ's Arguments Mat. 6.25 26 and 32. Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than raiment 1. They had Life from God without any thought of theirs therefore he would provide the Conveniencies of Life God has given Life and framed the Body which was a far greater act of Power and Mercy than giving Food and providing Raiment 2. Other Creatures are provided for without any solicitude of theirs both as to Food and Raiment Vers. 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly father feedeth them Are ye not much better than they God that provideth for Birds and Fowls will provide for his Children Men may look for it more than they having ordinary means of Reaping and Sowing and other Trades and ways of Living which the Fowls have not and so are meerly cast on the Care of Providence Man is a more considerable Creature so more liable to God's Care and Providence 3. It is a Pagan Practice to be thoughtful Vers. 32. After all these things do the Gentiles seek 3. Improve it to remove our Fears of Danger So that we may boldly say The Lord is my helper I will not fear what man can do unto me They are David's words Psal. 118.6 If God be with us he will help us therefore as Faith prevaileth Fear ceaseth Psal. 16.7 I will bless the Lord who hath given me counsel my reins also instruct me in the night season If our Hearts misgive us God is our Second he will afford Protection when necessary for his glory and our good The Fear of Man is an ordinary Temptation to divert the Godly from their Duty or discourage them in it You may be confident upon such a Promise Psal. 112.7 He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Man can do much he can fine imprison banish reduce to a morsel of Bread yea torture put to death yet as long as God is with us and standeth for us we may boldly say I will not fear what man can do Why Because God will not see them utterly perish He can give us Joy in Sorrow Life in Death A Christian is not afraid because he can set God against Man Temporal Things against Eternal Covenant against Providence 1. God against Man Isa. 51.12 13. I even I am he that comforteth you c. God can change their Hearts Prov. 16.7 When a man's ways please the Lord he maketh his enemies to be at peace with him He can weaken their Power Iob 12.21 He weakenth the strength of the Mighty Mar. 12.41 Be not afraid of them that kill the Body and can do no more 2. Eternal things against Temporal 2 Cor. 4.16 Our light Affliction for a moment worketh for us an eternal weight of Glory 3. The Covenant against Providence Psal. 73.17 Till I went into the Sanctuary of God then understood I their end A Sermon on 1 THES V. 8 But let us who are of the day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation IN the Context the Apostle inferreth our Duty from our Profession of Christianity all Christians are taken into a new estate called out of Dâ—rkness into Light
me shall I not suffer it patiently Doctr. That it is the Duty of Christians patiently to suffer what ever God hath appointed them to suffer The note is plain I shall discuss it in this Method 1. That in all Calamities we should look to God 2. That it is a great advantage to patience when we can consider him not as an angry Judge but as a gracious Father 3. That it well becometh his People to endure that willingly which he calleth them unto I. That in all Calamities we should look unto God Psal. 39.9 I was dumb I opened not my mouth because thou didst it That is the first thing that quieteth the Heart when we see God's hand in all things that befal us So Hezekiah Isa. 38.15 What shall I say He hath both spoken unto me and himself hath done it If God hath done it it is time to cease and say no more for why should we contend with the Lord We murmur and repine if we look no higher than second Causes but owning God's hand we have nothing to reply by way of Murmuring or Expostulations So Iob ch 1. v. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. He doth not say Dominus dedit Diabolus abstulit The Lord hath given and the Devil hath taken away nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Caldean or Sabean hath taken away but he owneth God in the Providence Compare the different carriage of David when Nabal slighted him and when Shimei railed on him the one you have 1 Sam. 25.21 22. Now David had said surely in vain have I kept all that this fellow hath in the wilderness so that nothing was missed of all that pertained to him but he hath requited me evil for good So and more also do God unto the enemies of David if I leave of all that pertaineth to him by the morning light any that pisseth against the wall A rash speech because he only reflected upon the unkindness of Nabal and meditateth nothing but Revenge The other you have 2 Sam. 16.11 Let him alone and let him curse for the Lord hath bidden him David then considered not the Instrument but the supreme Author he looked not to the Stone but the Hand that flung it to God's Providence who thought good by that means to chastise him If we mind Providence rather than Revenge we must not reflect on the Injury done to us nor the Malice of our Adversaries but the Will and good Pleasure of God So Ioseph Gen. 50.20 As for you ye thought evil against me but God meant it for good So he calmeth his Heart and fortifieth it against all thoughts of Revenge against his Brethren In short there are two sorts of Evils and Afflictions such as come immediately from the hand of God or such Injuries and Afflictions wherein Men are the Instruments Patience hath to do with both that we may bear Afflictions from God without murmuring and Injuries from Men without thought of Revenge Such as come immediately from the hand of God are not to be looked upon as Chances or casual Accidents but the Lord is to be owned in them and then we must humble our selves under his mighty hand 1 Pet. 5.6 In Injuries from Men we must consider they are also governed by God's Providence and sent by God as well as other Evils Some are patient under an Affliction from God but very impatient under injurious Dealing from Men as when a showre of Rain falleth from Heaven we bear it quietly but if one throw a Basin of Water upon us we storm and are vexed at heart But if we did look through the Wrongs of Men to God they would not be so irksome to us be they Injuries in Civil Commerce such as Oppression detention of Dues Contumelies Reproches or Persecution for Righteousness sake see God in all that you may not fret at it Two Things we must lay down briefly 1. That nothing falleth out without God's particular Providence Lam. 3.37 38. Who is he that saith And it cometh to pass when the Lord commandeth it not Out of the mouth of the most High proceedeth not evil and good That is nothing is done here below but by a divine Disposal and Providence nothing but what he by his secret Wisdom hath pre-ordained and appointed 2. That cross Issues and Punishments as well as Benefits and prosperous Successes come all of God Isa. 45.7 I form the light and create darkness I make peace and create evil I the Lord do all these things All Evils of Punishment come from God as well as the Blessings of Providence and without this Principle we could neither be thankful for the one nor humble under the other We look upon it as a piece of Atheism and Irreligiousness if we be not thankful for Benefits it is as great an Evil if we be not humble under Punishments We count him a prophane Man that should thank his Dung-cart for his good Crop and doth not he as much deny Providence that in all his Afflictions looketh only to Instruments and not to the Hand of God That rageth against Men but doth not take notice of the Will of his Heavenly Father It is very notable Ionah 4.6 7. that God first prepared a Gourd to shelter Ionah from the scorching Heat of the Sun and then prepared a Worm that smote the Gourd and deprived him of that Comfort and Benefit He that gave us the Delight in any natural Comfort doth also take it from us The same Hand must be owned in giving and taking or else we shall not prevent Atheism He that created the Gourd created the Worm and he that giverned the Gourd and made it a refreshing shadow from the heat of the Sun he governed the Worm to eat out the Root and Life of the Gourd As Christ here saith not the Iews or Pharisees provided this bitter Cup for him but the Father Oecumenius an ancient Greek Writer on the Scripture in his Comment on the Acts of the Apostles telleth us That once a great Plague invaded the City of Athens and miserably desolated it which also other Histories testifie the Citizens being almost consumed ran to the Image of Iupiter with Sacrifices Vows and Prayers to save them from the Pestilence but Iupiter could not do it then to Satan Mercury Neptune and other Gods but still in vain for the Plague daily encreased and was more mortal and deadly And when this was considered in the Court of the Areopagites a wise Man among them said Without doubt these Gods known to us did not send this Pestilence because upon our Prayers and Supplications to them they cannot take it away there may be some other God unknown to us who sent it and who alone can cause it to cease therefore he is to be sought unto an Altar erected to him and Sacrifices and Intercessions offered to him to take away this Plague from us And this Writer thinketh that this was
Objects of Pity and Compassion rather than of Passion and Anger Eph. 1.32 Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Consider what God hath done to you that you may do the same to them Secondly The next consideration of this Prayer of Christ is as a Tast and Pledge of his Mediation and Intercession So it is Prophecied Isa. 53.12 He was numbred with the transgressors and he bare the sin of many and made intercession for the transgressors Christ was placed in the midst of Thieves as the first Clause is explained Mark 15.28 and he made Intercession that is prayed for his Persecutors The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this publick Sense and Consideration let us see what may be gathered out of the Clause Father forgive them 1. It is an Instance of Christ's Love and Bowels to Sinners he loved Mankind so well that he Prayed for them that Crucified him Look on the Lord Jesus as Praying and Dying for Enemies and improve it as a ground of Confidence Upon the Cross he would give us an Instance of his Efficacy in converting the Thief and of his Affection in praying for his Persecutors We were as great Enemies to Christ and as deep in the Guilt of his Passion as they Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son The Enemies of his Kingdom are every way as bad as the Enemies of his Person if Christ did not say Father forgive what would become of us You will say we are Christians But scandalous Sinners renew his Sufferings and put him to an open shame Heb. 6.6 Oh! let us Adore God for these Experiences it is a mighty ground of Hope that Christ hath put in for a Pardon he would not die till he had expressed his Reconciliation with his Enemies 2. See what is the Voice and Merit of his Sufferings Father forgive them This is the Speech that Christ uttered when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel Heb. 12.24 And to the blood of sprinkling that speaketh better things than the blood of Abel Abel's Blood was clamorous in the Ears of God Gen. 4.10 The voice of thy brothers blood crieth to me from the ground And so in the Conscience of Cain it crieth Avenge Avenge me Christ's Blood hath another Voice it speaketh to God to pacifie his Wrath and to Pardon us if penitent and believing Sinners it speaketh to Conscience to be quiet God hath found out a Ransom The Blood of Christ may speak against us as well as against the Iews for by our Sins we made Christ to die Oh! be not quiet till it speak Peace in your Consciences Christ's Blood was spilt in Malice as Abel's was and might have cried for Vengeance on the Actors who were not only the Iews but we and it yet speaketh as Abel's did Heb. 11.4 By it he being dead yet speaketh It is a speaking Blood and is yet speaking The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zecharias the son of Barachias whom ye slew between the porch and the altar Our Lord gathers it from Zecharias his saying The Lord look upon it and require it 2 Chron. 24.22 So the Words of Christ interpret his Death 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction On the Cross there he dieth and there he prayeth he was both Priest and Sacrifice The High-Priest under the Law was not only to slay the Sacrifice but to intercede for the People first the Beast was slain without the Camp and then the Blood was carried into the Holy of Holies and there Prayer was made with Incense but before that Aaron when he was going into the holy Place before the Lord was to cause the sound of his Golden Bells to be heard under pain of Death Exod. 28.35 To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells he would make his Voice to be heard by Prayer and then he goes into the Holy of Holies the Lord Jesus Christ when he shed his Blood before the Tribunal of God he sendeth forth a Prayer God would have our Salvation carried on in a way of Mercy and Justice and Christ was to mingle Intreaty with Satisfaction as Lev. 16.14 the High-Priest was to bring the Blood within the Vail and to sprinkle it upon the Mercy-Seat He must satisfie Justice and make an Address to Mercy that we that have sinned with both hands may take hold of God with both hands Rom. 3.24 Being justified freely by his grace through the redemption that is in Iesus Christ it is freely and yet through the redemption that is in Iesus Christ these two sweetly accord 4. This is a Pledge of his constant Intercession in Heaven The Ceremonies of the Old Law were not only Types of Christ but his visible Actions were a kind of Types and Pledges of his Spiritual Actions 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous He that could pray for Enemies will pray for Friends and he that got our Pardon by his Intercession will promote our Salvation Certainly Christ's Glorified Soul looseth no Affection he is as earnest with the Father for his Friends as ever he was upon the Cross for his Persecutors Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Christ doth appear as our Advocate in Court not only in our Name but in our stead 5. It shews the Nature of his Intercession It not only implies the everlastingness of his Merit that his Blood doth continue to deserve such things at the hands of God as we stand in need of but it is a continual representation of his Merit it is not a Metaphor but a solemn Act of his Priesthood Again it is not by Verbal Expressions such as he used here upon Earth Father forgive them this became the state of his Humiliation but now he intercedes Non voce sed miseratione Not by Voice but by Pity What is it then Partly his appearing in Heaven as God in our Nature Heb. 9.24 Christ is not entred into the holy places made with hands c. but into heaven it self now to appear in the presence of God for us He is said to appear before God for us as the High-Priest came and presented himself before God with the Names of the twelve Tribes engraven on his Breast-plate Partly in his expressing an actual Willingness or the
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
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
rebuke him shall be Delight and a good Blessing shall come upon him that is all will pray for him whereas they curse and detest Flatterers Many such Promises there are 2. Taking a Reproof is commended Eccles. 7.5 It is better to hear the Rebuke of the VVise than for a Man to hear the Song of Fools It sads the Heart for the present yet it is more wholesome and beneficial than vain Mirth that puts us off from Seriousness in Soul-Dangers and feedeth our Lusts and Corruptions So Prov. 13.18 Poverty and Shame shall be to him that refuseth Instruction but he that regardeth Reproof shall be honoured A head-strong wicked Man bringeth himself to Beggary and Shame but he that taketh Counsel betimes soon wipeth off the Stain of his Miscarriages So see two Proverbs together Prov. 15.31 32. The Ear that heareth the Reproof of Life abideth among the VVise He that refuseth Instruction despiseth his own Soul but he that heareth Reproof getteth Vnderstanding The one is a slight careless Person that despiseth God and his Salvation but the other giveth a Token of a wise and tractable Disposition So Prov. 17.10 A Reproof entreth more into a wise Man than an hundred Stripes into a Fool. Correption doth more good than Correction Now when God doth argue and perswade and not only interpose his Authority surely this is a Duty of Importance which we should make Conscience of 5 thly If God hath given Directions about it is is unquestionably a Duty belonging to us for Directions suppose the Duty and shew that God would not have it miscarry in our Hands As when God directeth to pray he supposeth Prayer when God directeth to hear he supposeth hearing so when he directeth to reprove he supposeth Reproof to be a Duty Now the Word of God doth every where abound with these Directions as with what Lenity and Meekness we should reprove 2 Cor. 2.4 For out of much Affliction and Anguish of Heart I wrote unto you with many Tears not that you should be grieved but that you may know the Love which I have more abundantly unto you Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted What Difference we should make of Faults Gnats and Camels Matth. 23.24 Ye blind Guides which strain at a Gnat and swallow a Camel Of Persons Iude 22 23. And of some have Compassion making a Difference Others save with Fear pulling them out of the Fire 6 thly The Duty is necessary to prevent a Sin such as Detraction Censure and Backbiting It is the usual Fashion of the World to change a Duty into a Sin it should be the Care of God's People to change a Sin into a Duty Ephes. 5.4 Not foolish Talking or Iesting which are not convenient but rather giving of Thanks So do not speak of them that sin but to them do not judg but reprove 7 thly That without which no Society can be maintained no Relation faithfully improved certainly is an unquestionable Duty but so is Reproof No Society can be maintained for Faults will arise the Injured will vent themselves in Passion or Reproof now which conduceth to the Welfare of Humane Society And for Relations how can I be faithful to God in them unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use Even good Men will miscarry if we be privy to it must we hold our Peace Well then observe the Reasonableness of God's Ordinance III. What is Reproof It is an Act of Charity or Mercy by which we seek by fit Discourse to draw our Brother from Sin to his Duty 1. It is an Act of Charity and Mercy not of Pride and Vain-glory Iam. 3.1 My Brethren be not many Masters knowing that we shall receive the greater Condemnation No it is not an Act of Mastery or rash Judging but of Mercy towards our Brother in his spiritual Misery as he hath rendred himself obnoxious to God's Wrath. 2. The Means it useth is fit Discourse not Correction and Chastening but Correption or Rebuke It must be dispensed in most wholesome ways such as may be most fit to gain a Sinner and heal his Soul To some we must use more Tenderness but more Sharpness to others In general we reprove from God's Word Col. 3.16 Let the Word of Christ dwell in you richly in all VVisdom teaching and admonishing one another That the Offender may see God reproving him rather than Man as Christ reproved the Pharisees with mere Words of Scripture Matth. 15.7 8 9. Ye Hypocrites well did Esaias prophesy of you saying This People draweth nigh unto me with their Mouths and honoureth me with their Lips but their Heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth either by Exhortation Admonition or Caution 3. The End not to shame him but to gain him from Sin to his Duty If the Man be good to set him in joint again Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted If carnal to take this Occasion to turn him from Sin to Holiness or to save his Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he which converteth the Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins IV. Let us see when this Duty bindeth or bindeth not For it being an Affirmative Precept it doth not bind at all times but as circumstantiated Affirmative Precepts non ligant ad semper do not always bind as negative Precepts do for evil Actions are never lawful Affirmative Precepts bind only when Time and Place and other Circumstances concur and then the Omission is faulty The Question then is At what times and in what Circumstances this Duty bindeth 1. It bindeth not if I do not certainly or probably know the Sin of my Neighbour For Reproof by way of Charge must be upon an apparent Crime as Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be blamed 1 Cor. 5.1 It is reported commonly that there is Fornication among you and such Fornication as is not so much as named among the Gentiles that one should have his Father's VVife 1 Cor. 1.11 For it hath been declared unto me of you my Brethren by them which are of the House of Cloe that there are Contentions among you Mark the Grounds he goeth upon certain Knowledg publick Fame and valuable Testimony It is commonly reported And it is declared by the House of Cloe. Faults that we reprove must be certainly known and evident we may not reprove upon bare
Discourse 625 Vid. Raptures Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wandring Thoughts in Meditation 620 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le ts and Hindrances of Meditation with Helps against them 616 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ and why 147 Mercies Men are apt to forget God's Mercies 806 God's Mercies to be remembred and why 807 Vid. Remembred Merit Popish Merit confuted 297 Miserable In what Sense Christians are of all Men most miserable if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity inforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses what his Sin was at the Waters of Strife 268 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery Why we should look into the Mystery of Redemption Vid. Redemption N NUllifidians condemned 727 O OATH Why God gives his Oath above his Word 196 The Advantage we have by God's Oath 203 Obedience how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances God's Ordinances to be valued more than worldly things and the Reasons of it 880 Why God's People value and esteem the Ordinances 8â—â— Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover Vid. Lamb Paschal Patience The several Kinds of Christian Patience 1129 Peace The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained or how we come to be interested in it 691 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is thâ— God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People what it signifies 174 God owns his Peculiar People and how 177 God values his Peculiar People and how 175 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect In what Sense Christ is made perfect 1185 Perfection What Perfection is required of us 687 Please How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures The Baseness and Danger of Pleasures 71 Which is worse not to bridle Anger or not to restrain Pleasures 65 Whether is harder to endure Grief or to renounce Pleasure 65 Whether Immoderateness in the use of Pleasures or worldly Cares be worst 72 Directions to wean the Soul from Pleasures 618 Poor Three Sorts of Poor the Devil 's Poor the World 's Poor and Christ's Poor 336 Vid. Charity They that give to the Poor have Treasure in Heaven 340 Power of Christ opened 464 Power of God Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation Providence Power of God in bringing into and preserving in a State of Grace 409 Those that have a Sense of their Impotency should reflect on the Power of God 410 A steady Perswasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man what it is 537 541 How Christ destroys the Power of Satan 537 541 Vid. Devil Victory Practice The Pleasure of Practice greater than of Contemplation 1041 Praise Blessing and Thanksgiving how they differ 697 Rendring Praise Vid. Render Prayer what it is 772 Every thing that looks like Prayer is not Prayer 823 The Kinds of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame what it is 780 God's Delay of answering Prayer is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ Father forgive them opened 1140 Priests Believers are a holy Priesthood 1183 The Priesthood we have by Christ concerns our Ministration in the Heavenly Temple 1185 The Excellency of our Service as Priests in Heaven 1190 Directions to prepare us for this Service 1193 Preparatory Works What we must do if we would be prepared for Christ 311 Presence of God who they are that shall have it 1098 Present things Addictedness to them natural to us 397 It is increased by Custom 399 The evil Effects of it ib. Pride twofold in Mind and Desire 61 Arguments against Pride in Mind ibid. Arguments against Pride in Desire 62 How Hezekiah's Heart was lifted up with Pride 695 How shall we know when the Heart is lifted up with Pride 701 A proud Heart cannot be rightly conversant about Mercies 700 Directions against lifting up the Heart with Pride in remembrance of Mercies 702 Profession Why we are to make a Profession of Christ 1014 Promises more than Purposes Doctrinal Declarations and Predictions 445 The Promises of God are certain and firm 446 Promises made to some of God's People concern others also 1094 The Work of Faith about the Promises 446 Why we are apt to suspect God's Affection in making Promises 197 Why we are apt to suspect God's Faithfulness in fulfilling Promises 201 Property Whether there be any Property or all things are in common 84 Whether wicked Men have any Right to what they possess ibid. Prosperity Wicked Men in their Prosperity are under God's Displeasure 1047 Protection and Defence of God's People is from God 897 Providence That there is a Providence proved 667 The Acts of Providence 665 The Grounds of Providence 664 The Power of God seen in Providence 413 665 The Vse and Comfort of Providence 669 Observations concerning the Providence of God 667 Publick Good to be preferred before private 86 Purification the Necessity of it 171 The Manner of it 172 How Faith purifies ibid.