difference the Spirit doth reside in Christ and in others And this difference appeares in two things First in the Universality of the gifts in Christ Second in the Perfection of gifts As touching the first God did not bestow one or two or moe gifts on the Humanity of Christ but he powred them out most plentifully on him John 3.34 35. Col. 2.3.9 It pleased the Father that all fullnesse should dwell in him all gifts are not given to one but to every member as much as seemes good to the Spirit of God 1 Cor. 12.11 For as the head is the common receptacle of all the senses and doth excercise their faculties when as yet every Sense hath it distinct Office In the execution whereof they are imployed Simile So our head Christ is most fully furnished with all necessary gifts to the animating of his body when as yet the members of his body have their severall functions and parts in which all their faculty or ability is circumscribed For the second all the gifts of Christ were most perfit in him perfit Wisdome Knowledge Iustice Holinesse not inchoate but in their perfit maturity There was no defect of any gift or in any but all were ministred unto absolute in all parts and degrees to the full perfection of his Humanity and this not only from some time of his Age but from his first Conception Luke 1.35 To his Resurrection and Ascention 2 Cor. 5.21 Now the gifts given to the Saints are only the first fruits a handfull and as earnest-pence 1 Cor. 13.12 Wee know but in part we Love but in part So that wee may easily see how farre the dwelling of the Spirit in holy men differs from the manner of the same in Christ In the one without measure in the other in measure In Christ full in us in part in him Primarily In us Secondarily So that as great difference as there is twixt the spring and the streame flowing thence Twixt the light of the Moone and starres and the Sun Simile The one being borrowed and imperfit the other being originall and alwayes eâ—uall So great difference is there twixt Christ and his Saints in regard of gifts And indeed this plenitude of gifts is one of the peculiar Prerogatives which the Humanity of Christ hath received by the Hypostaticall union neither can they be found in any other person who is not God and man Vse The use of this is to teach us to trust perfitly in the Salvation brought by Iesus Christ 1 Pet. 1.17 For wee see here what a Mediator and Reconciler we had who is all sufficient which when alone it is peculiar to Christ Psal 45.8 It must needs be that the Office of Reconciliation belongs to him alone Neither is Christ unfit for any part of it or defective who hath all gifts and in all degrees Neither is any other fit for any part of that Office seeing there is perfection in none So that neither Peter nor Paul nor any Saint dead or alive may presume to offer themselves to partake in this Function much lesse may any intrude themselves We may not faine to our selves other Mediators it is a burden too heavy for any to undergo If Paul could say 2 Cor. 2. at the end Who is fit for these things to wit to be a Servant and an instrument in administring any part of these things then who may be found meet to be the Lord and disposer of these Christ admits no companions in any part of his Office either Regall in binding Conscience and giving Laws in opening or shutting or in his Priestly Office of Praying or Sacraficing or Suffering neither in his Propheticall Office of inward effectuall teaching Here then is overthrown the blasphemous Doctrine of the Church of Rome usurping all these being farre unfit for any of them Vse Second Vse to the faithfull and all that want to draw out of this fullnesse Iohn 1.16 Both all new graces that are wanting as also new strength and increase of the Graces we have received And this must be done by a lively Faith apprehending Christ esteeming him above all desiring him before all and delighting in him more then all till wee may enjoy his glorious presence neither need wee feare any defect a Spring the more drawn the faster it rises Pray wee then that seeing we have a dry ground the Lord would give us of the springing water of the Spirit that wee be not scorched with heat or pinched with drought Vse Third for comfort to the godly No true members of Christ can faile no more then that River can faile whose spring ceases not or that house fall whose foundation stands sure No more then those members of that body can wither or dye whose head failes not to derive Sense motion and Spirit and is also able to remove al inward lets Thus much then of Christs sufficiency Now let us see his right of executing his Office which appeares by his Installing and Ordination In these words He hath Annointed me This is a Metonymicall speech of the adjunct for the subject of the signe for the thing signified For God appointed that the chiefe Magistrates when they entred into their Offices should be annoynted with holy Oyle and now the chiefe Magistrate among the Iewes was either Civill or Ecclesiasticall the Civill was the King who was Annoynted 1 Sam. 10.1 and 16. chap. 14. The Ecclesiasticall was either extraordinary or ordinary this was the high Priest Levit. 8.12 Exod. 29.30 chap. The other was the Prophet 1 King 19.16 Now this Oyle did signifie the gift of the Holy Ghost wherewith they were to be endewed which entred and executed these Offices And because the Annoynting was used at such time as they were consecrated it is but for the Consecration it self and investing into the Office And therefore these words He hath Annointed me import thus much The meaning of the Text. For this cause God my Father hath ordained me to this Function and hath given me power to execute the same Further touching this Annoynting two things is to be considered Object First to which of the three Offices was Christ Annointed Answ To this answer is made to all Three Men indeed because they receive the Spirit by measure divers are Annoynted to divers Offices one not being sufficient to discharge many But Christ being furnished with all fulnesse of Spirit is most sufficient for all the three Offices Quest The second thing touching this Annoynting is when and how was it done for we read not of the doing of it at any time nor in any place Answ For answer to this we must know First He was not Annointed with outward or material Oyle but with the thing signified by the Oyle the Spirit it self And this was done in his Baptisme in Jordan Math. 3. at the end When he was almost thirty yeeres old Now where the Truth is what needs the shadow And we read in Scripture of some said to be Annoynted before there
blindnesse true it is that in things pertaining to this life there is some conceits as also in Morall and Civill actions and Vertues But in the chief to wit in things Spirituall iâ— is starke blind 1 Cor. 2.11 12. Where the reason is given because the things of God cannot be discerned but by the Spirit of God as none can know what is in man but the Spirit of man and in the 14 verse of the same chapter he shewes that the naturall man discernes not the things of the Spirit of God yea they are folly to him So that as a Beast is starke blind in things to be apprehended by reason neither can they be made so plaine that he can conceive them because he wants reason Even so things Heavenly and Spirituall cannot be comprehended by the depth of reason The truth of this doth further appeare by the estate of men both within and without the Church at such time as Christ came into the flesh and the Gospell began to flourish In the Church was many learned Scribes and Pharises and yet they could not see Christ that was the Sunne of righteousnesse and how ignorant did Nicodemus shew himselfe yea indocâ—ble in the point of Regeneration Ioh 3. For others out of the Church the University of Athens then flourished but how did they entertaine the Truth delivered by Paul Acts 17. Eloquent Tully alive a little before But learned and Divine Seneca and learned and modest Plinie lived in the times of the Gospell but favoured it not ☞ And the whole state of the World that it was almost three hundred yeeres before Religion was countenanced in the World is a Testimony sufficient of the World blindnesse So then for the true manner of Gods Worship and the right way to Salvation with all things subordinate to these Man in his best wisdome cannot conceive Now to say no more hereby may appeare That this is a great misery These bodily defects may be supplyed by others if thou beest blind thou mayst be guided But here every man must have an eye for himselfe anothers knowledge will doe thee no good if thou remaine blind thy selfe Now as bodily blindnesse to any whatsoever is very uncomfortable and disadvantageous For the blind eat many a Fly and can hardly discerne Poyson fâ—om wholsome meats yet for some men of some speciall condition to be blind is very prejudicious As first For a Travailer who can take never a step forward but is either ready to stumble or to fall into some ditch or to go out of his way So that if some be not adjoyned that guide him which is here denyed he must needs perish by one misfortune or other running into the mouths of wild devouring beasts while he straggles the Forrest of this World Secondly For a watchman to be blind is most heavie and miserable for he can foresee nothing nor discover evils approaching Thirdly for a a Souldier because he must needs be wounded not knowing which way to decline the battery against him Fourthly for an overseer and keeper of precious Jewels and such like Now all these are our conditions we are Travailers in the unbeaten and strait way to Heaven We are all and ought to be Watch-men to foresee the Iudgements of God we are all Souldiers in the Lords Battle we are all keepers of our own Soules and what other precious Jewels we have from God Which the Divell lyes in wayt for How miserable then needs must the condition of Man be by reason of this blindnesse Vse This serves to teach us to take notice of the Worlds misery and to bewayle it both in our selves and others We can take it for a great Iudgement for any to be borne blind in body Yet we never bewayle our selves being such in Soule Second Hence may we learne a reason of the Worlds boldnesse in going on in Sin as that of the Proverb Who so bold as blind Bayard The blind man because he sees no danger he fears none That which the eye sees not the heart rues not One plodding through a desart of wild beasts in the night though continually there is but a step twixt him and death he feares nothing but if the Light arise and he see in what danger he is he is at his wits end for feare So is it with blind ignorant men Now whither this Ignorance be simple or affected whither in the mind or in the restraining of the knowledge through perverse violentnesse of affections or selfe-conceit the danger is alike yea greater to these latter as is seene in the Church of Laodicea Vse Lastly hence may wee learne the reason why after so long teaching and diligence there is great Ignorance It comes from the blindnesse of mans mind and heart which is so habuated and hath so hardned mans heart that the Seed fals as on the high-way and the fowles that is Satan devoures it and thus much of the misery Now followes the supply Vers 18. Recovery of sight We read of Christ giving sight to many blind in body all which were shadowes of this great work of Spirituall Illumination this benefit is in generall the grace of Sanctification or more especially of Illumination and Christian wisdome and prudence whereby wee may be made to discerne twixt things that differ How great and necessary this benefit is may appeare both by Pauls earnest Prayer unto God in the behalfe of the Ephesians Ephes 1.18 19 20. and Ephes 3. and 18 19 20. And his putting them in mind of it having received it Yee were darknesse but now yee are Light and so also his earnest Thanksgiving for it in all his Epistles as Ephes 1.8 Colos 1.3 4 5 and 12. verses Phil. 1.3 4. And so in both his Epistles to the Thessalonians Wee may see it also by the earnest Prayers of David Psal 119. And by that serious counsell that Christ gives to the Church of Laodicea Now for the manner how Christ doth performe this we must know that there are three things required to good Sight First a cleere Object Second a right Organ or Instrument the eyes Third the Medium or meanes of transporting the Object to the eye Now in all these regards Christ doth help the sight For first for the Eye it selfe the Mind he doth cause the thicke scales to fall off and doth take away all inward disturbances and annoyances and fits it for the right performing of his action he settles the eye that it be not distorted Secondly Christ helpes the sight by cleering the Object and making it neerer to our view For if the thing to be seene with the bodily eye be either darke or too remote it is not discernable Such were heavenly things they were too darke and hard for us they were too farre off too small God hath given us Spectacles to make them seeme bigger the Word is made more easie and cleere in the face of Christ 2 Cor. 3. The vaile is taken away and we all behold with
be thou of good comfort for now is Salvation and Health neerer to thee then before For sence and feeling is of the Living not of the Dead whip a dead man and hee regards it not the force of a drawing Corasive and searching is not felt in the dead and proud flesh the sence of the Iudgements of God doe argue that the Mind is quickned by the Power of the Spirit and is not quite dead in Sin and Satan being now to bee cast out makes a tumult being quiet before while no force was offered him Math. 12.29 The Israelites when ready to come out of Egypt were pressed with sore bondage Even so it befalls all the Broken hearted Object But they will say I feele my selfe forsaken of God Answ So said David Ezechias and other holy men in the anguish of their Spirit and apprehension of the Flesh but yee are not to judge of the grace of God by your owne sence and feeling but by Faith which against feeling perswades the heart that God is gracious Psal 22.2 Vse Third That by all meanes wee take heed of Sin for doe we not see what companions it hath the wrath of God curse death c. Which though now they be held from thy eyes through the pleasure thou takest in Sin yet when that short vanity shall vanish they will seaze on thee with such horrour as thou would wish thou hadst never been borne Let us then bethinke how foolish a thing it is for so small a pleasure to plunge our selves into such Miseries Is it not a lamentable thing that men endued with reason should suffer themselves to be taken as Fishes which have no understanding or conceit of danger and evill and yet it is so the Hooke is bâ—â—ted the baite swallowed and the fish is taken Pleasure is the bait of Sin which while men greedily swallow they are taken of Satan by the jawes and wee suffer our selves to bee as easily deceived as is the silly Bird by the cunning Fowler Were it not a part of great madnesse for any willingly to stab himself or cut his owne throat with a Dagger because it was curiously giâ—ded or to drinke Poyson sweetned a little with Sugar When Cyrus warred against the Amazonits and saw himself the weaker hee used this policy He counterfeited flight and left their Tents wherein were great store of Wine The Amazonits finding it fell on the prey and dranke securely then Cyrus suddenly returning slew them all Even after this manner the Divell deales and how many are slaine by him swallowing the full cups of Pleasures Take we heed then c. Thus much of this Misery The Remedy followes To Heale Great is our Misery by the curse of God hanging over our heads but most heavie had it been if there had not a Remedy been found by Christ The brazen Serpent for as hee of all Creatures is the most abject so was Christ in his Humiliation a Worme and uâ— Man c. Sight to the Blind This addes yet to out former Misery for when to Poverty inward Affliction outward bondage and Captivity shall be added the taking away the comfortable use of the Eye and on a contrary uncomfortable Blindnesse falls on us it is a great increase of Misery and more heavie is the blindnesse of the Soule then of the Body This Blindnesse consists chiefly in three things First in a want and inability of saving Knowledge in things Spirituall Secondly in the not knowing our Misery the filthinesse of Sin the horrour of Eternall death and wrath of God Thirdly the ignorance of the Remedy of all these But it may be sayd that these happily may bee true of Pagans and such as are out of the Church but all that are in the Church taught by the word of God they know and can speâ—â—e distinctly of these things To this it may be answered That the knowledge of all men sticking in the dregs and myre of Nature is meere Blindnesse and farre differing from that the Regenerate have as shall be shewed by Examples One borne blind by the relation of others and some helpe of the other senses comes to some knowledge of Colours of the brightnesse of the Sun Moon and Starres and of other things done in the World But if on the suddaine his eyes should be opened such an inexpected shape and shew of things wouâ—d offer themselves to his eyes that he would thinke hee knew nothing before And as it comes to passe with us For as our minds may have some conceit of Townes and Countries farre of by the relation of others and inspections of Mapps yet our knowledge is farre otherwise then theirs who have seene exactly these severall Countries distinctly Euen the like difference is 'twixt the knowledge of a Naturall man and one renewed for the one sees Sin naked in his lively colours and abhorres from his heart the filthinesse of it But the other sees it a farre off and through a false and deceitfull glasse of pleasure or profit whence followes a desire of committing sin And as a Drunken man is not altogether blind but sees those things before his feet and yet one while knock his face against this Wall another while stumbles against a stone and yet feeles no paine of this hurt till he hath slept out his Surfets So the Naturall man being drunk with Pleasures dashes his face against this Sin his foot against another continually reeling and falling into some ditch and never grieves for all these but even as the Drunkard is still a thirst hee desires more so these run most greedily after Sin But after he is once throughly awaked he wonders how he hath escaped alive and perished not in one danger or other Even such is the knowledge of the Naturall man Vse To teach all Naturall men not to trust themselves and their own senses concerning sin and other things belonging to Salvation but they must know they are Blind and Drunken and so not fit to judge of these things and so they must suffer themselves to be guided by others till the Spirit of God voucâ—â—afe to open their eyes Thus much of the Misery the Remedy followes Recovery Which is a wonderfull enlightning of the mind whereby it is able to judge twixt good and evill true and false and I say it is wonderfuâ—l for when this is once come into the mind Sin the wrath of God Christ and his benefits doe seeme such strange things from that they did before as that we shall wonder both at our own Blindnesse and Ignorance as also stand amazed at the Excellency of the thing we see as the Queene of Saba did at the sight of Solomons glory For this Recovery is nothing but a raising from the sleepe and drunkennesse of Sin whence it is said of them They come to themselves and 2 Tim. 2.26 To come to sobriety of mind and this is seene in the example of Paul and manner of his conversion as himselfe reports it Acts
Reade Pray seldome and coldly our increase will be slender as he that sowes sparingly shall so reap But alas in what things do men Macerate themselves with cares paines watchings but in such things as are fraile short and unprofitable from which Christ earnestly diswades Iohn 6.27 28. But Faith is not deare to the World though it alone free us from the slavery of Satan and makes us the Sons of God sets us at liberty this opens heaven to us that was shut Yea it represents it to us in this life and gives us both a pledge and tast of it Vse Let us not content our selves with a bare name of Faith neither let us thinke it sufficient to have our minds brightned with any manner of knowledge as with Lightning but if at any time we have felt the lively heate thereof in our hearts let us cherish and adde new matter to it that it may flame forth What is the reason why when we professe the true God true Christ and sincere Religion Yet all this our knowledge and profession is idle and unfruitfull Many regard not Faith at all others content themselves with a name or Vizard thereof Hence it is that true Religion doth abound with no lesse swarmes of wicked men then once the horrible Popish Superstition For as a Picture being the worke of Art Simile doth not so much resemble the shape of a Man as the Carkasse it selfe which is the frame of Nature and yet this availes no more then the Picture to execute the functions belonging to Men. So the Popish Superstition was only a Picture and counterfeit of Religion the worke of mens hands Simile and therefore farre inferiour to our solid and substantiall Portraiture which God himselfe hath fashioned with his own hands and doth exceed the other in Beauty and Truth of all the Members But when as by our carelesnesse wee doe deprive Religion given us of God of the life and Soule thereof this our Carkasse which we scarce hold is no more availeable to performe the Office of a Christian then that Antichristian imitation of the worship of God Wherefore my Brethren if there be any care of freeing the Church of God the deere Spouse of Christ from those opprobies and imputations wherewith for our sakes it is unjustly charged of the Adversary if we desire to prove to our selves that our Faith hath taken deeper roote then that ever it should wither away with the heat of the Sunne if we desire any comfort in adversity and in the houre of death let us apply our selves to increase and cherish Faith Object But some may say what meanes dost thou shew us of doing this Ans To which answer is made that every thing is perfitted by the meanes it was begot and begun and is brought up by the same it was brought forth 1 Peter 2. at the beginning But notable is that place Heb. 20.25 Shewing how Faith Hope and Charity are increased for in the former words he had exhorted to these and in the 25 verse hee shewes the meanes which are two First is that we cleave to the holy Assemblies with a holy mind and never suffer our selves prophanely to bee puâ—led away nor of our own accord to forsake them And secondly to apply at all times mutuall Exhortations Vse Let us practice these two as is exhorted Heb. 3. Let us take heed of discouraging any in good of giving evill example of exhorting to ungodlinesse Alas then it is easie to see why so little Faith appeares why it decayes because Prophecying decayes and men grow weary of it Christian admonition is intollerable What greater policy can be of the Divell then to stop the breath of Faith and to dry up the breasts thereof As therefore we desire the preserving and increase of Faith let us make much of the meanes this will soften the heart for as Graine cannot grow if the ground be not moistened continually so our hearts grow so hard that good things cannot thrive and especially this burden lies on those Simile who are as common builders of others Faith that they doe it willingly and to this end That such as be set in such places bee kept to their taskes How can a building go forward if some builders build and the others loyter and who sees not the necessity of this how can a Souldier escape unwounded without his Shield of Faith this is that also that sets the edge on the Sword of Faith called also the Breast-plate 1 Thes 5.8 For even all the parts of the Christian Armour are hammered on this Anvill and smit out with this Hammer and are wrought with this fire And thus much of the first Christian duty or of the first succour whereby we may be preserved in the Love of God The second followes And that is Prayer which is as a certaine Embassage whereby we entreat for Raine Assistance for Faith Hope and Charity are by the gift of God made as it were our houshold Servants but so great is our wickednesse that unlesse a new supply be duly levyed out for us daily to the opposing the same that for any base reward of Honour Riches or Pleasures wee should betray those excellent gifts and our whole Salvation as much as in us lyes to the Divell Wherefore the Holy Ghost would not have us trust too much to our naturall strength but to place all hope of Victory in forraine ayd The Faithfull can do all things but it is in Christ strengthening them Phil. 4.13 Whence St. Paul Ephes 6. Having exhorted to take the whole Armour of God at last addes this as a safe defence and Munition Prayer As if all the other had been of little force to saveguard unlesse this from above did make a new supply Let us then see how we may receive some benefit and use of this succour This the Apostle shewes in a word adding this Praying in the Holy Ghost that is by the same Object But when or how is this done Answ To this answer is made What true Prayer is It is to call on God in true Faith by Christ for things necessary according to the will of God and all this with a certaine divine and heavenly commotion or stirring of the Mind whither through sorrow for the feeling of our own wants or of joy through the sense of Gods favour In this manner calling on God we may be said to Pray in the Holy Ghost because the Spirit doth stirre up in our minds all these things For we of our selves such is our Ignorance and blindnesse know not altogether what we should Pray for as we ought and therefore the Spirit doth help this infirmity and doth teach us being in a streit what we should aske and not this only but when as a wonderfull blockishnesse of heart doth wholly possesse us the same Spirit doth mollifie our hard hearts and doth infuse such lively heat into our minds whereby we tremble at our own unworthinesse and rejoyce in the most
acceptable mercy of God Whence also it doth suggest sighs that cannot be uttered and doth also so inlarge and delight the heart with heavenly â—oy as is to be seene Rom. 8.26 Object But why doth the Apostle presently after the exhortation to maintaine Faith adjoyne the Invocation of the Spirit Doth not the mention of the Holy Spirit seeme altogether superfluous in this place For all Beleevers together with Faith receive the Spirit neither doth he leave them who have once received him So that the Faithfull whensoever they Pray do it by the Spirit Answ But I answer that this is farre otherwise and therefore of singular purpose the Apostle admonishes them that they doe not onely Pray but they do it in the Spirit Luke 9.54 How ready were Iames and Iohn to aske of God that fire might come down c. But Christ reproved them telling them they knew not what Spirit they were of For they Prayed not with the Holy Spirit but from the Flesh or the Spirit of Pride rashnesse and revenge Likewise Luk. 22.40 When Christ had taught his Disciples what they should Pray and yet they being destitute of the heat and earnestnesse of the Spirit knew not how to Pray this thing Christ had commanded them and therefore in verse 45. Christ found them on sleep in his greatest extremity they could not watch one houre Iames 4.2 3. Yee obtaine not because yee aske not yee aske and have not because yee aske amisse By all this it is apparent that the Faithfull themselves who have tasted of true Faith and have received the first fruits of the Spirit do oft by negligence fall into security that either a long while they intermit the duty of Prayer or their Tongue is divided from their Hearts and performe it so coldly that if God did not pardon the same unto them they should undergoe some heavy judgement for their negligent wantonnesse wherefore we are admonished of two things in this pâ—ace First that wee apply our selves to appeare before God by daily Prayer Second that we do it by the Spirit in a true sense of our own want and Misery For the first This is fitly adjoyned to the former for Prayer is the breath of Faith and while Faith lives it cannot but breath this breath For he that feeles his owne wants as Faith teaches it and know that the way to speed is Begging and is also perswaded of the love and favour of God how can he but Pray Who would not aske a thing hâ—e much esteemed if he thinke hee should speed in his suit And sure it is as in other divine graces Faith as the Mother produces Prayer and Prayer as the Daughter preserves the Mother gathering daily strength and food for her and then it doth not only for the present but alsâ— for future times for this gaine we get by Prayer that we only obtaine not a reliefe of our present necessities in things granteâ— that were asked but for time to come we gather assurance of entertainment As in the World where we have found favour anâ— kind invitements we gather much confidence against an evill day and sure who sees not that these our dayes require assiduity in Prayer When at home and abroad there are great dangers from Antichrist and other wretched men even to the whole Church and every member thereof Who sees us not invironed on all sides with all enemies Atheists Epicures Sophisters Wolves Hipocrites and Persecutors so that when there is little wanting but that the Ship of the Church is like to be covered over with Waves and Billowes why do we not solicit God with oft and earnest Prayers Saying Master save us or else we perish Vse This also should moove us that we see all Iniquity to bee multiplyed which Christ fore-told should be in the last time Doth not the divine administration of his Word to omit other notes which God hath ordained in his Church to beget and nourish children to him is not this long agone become barren and unfruitfull God doth plentifully afford to us Manna and Partridges but doth not God withall send leannesse into our Soules when as God hath contracted and drawn in to himselfe his saving Arme and hath broken the staffe of his heavenly Bread What remaines unlesse we will perish quickly but that we run to God that he would be pleased to keep us safe and sound from the contagion of the Times and that hee would strengthen us in true Faith and make us persevere to the end The other caution is that we Pray by the Spirit that we offer not the Sacrafice of fooles For it is not enough to right Praying that one perswade himselfe that he is Faithfull but hee must also see that the Spirit be not quenched by the neglect of those meanes wherewith it will be cherished in our hearts and that it bee not grieved with any filthinesse committed but that it may flourish and stirre up those inaffable sighs in us wherewith God is exceedingly delighted for Prayer is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall or opperative when wee Pray not perfunctorily but fervently Iames 6 16. For God doth fill the hungry and thirsty alone he enriches the poore heales the sicke confirmes the weake and this choice God doth make in bestowing his benefits that he that comes with the widest heart and largest desire he shall receive most and as Christ speakes of hearing Marke 4.24 Take heed how you heare for with what measure you meete it shall be meeted to you againe That is according as are our paines labour and desires in seeking and asking things heavenly shall bee more or lesse such will be the measure of Gods Graces in us The same is verifyed in Praying For should God powre forth his heavenly riches on men that are not privy to their own wants and do onely through custome sleightly aske them when as there is none of us that would give the least halfe-peny to a Begger asking coldly and lazily Let us then my Brethren looke well to our Hearts and Lipps when wee come before God to aske that we utter nothing but what comes out of a lively sense of the heart and a high estimation of the worth of the Grace required both which proceed from the Spirit Take heed that when our Hearts should be lifted up it be not pressed down with security and when our Faith should bee carryed in the Barke of a good Conscience that we make not the least leake in it For how can wee aske or intreat for that which our Conscience tels us we can have no hope to receive it preferring more Inditements and accusations against us then wee can utter petitions with our mouths for our selves And thus much of the second duty commended to a Christian as a succour both of his Faith before mentioned as also of the principall thing exhorted unto in the words following And keepe your selves in the Love of God This is the chief thing