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The Second Sermon.
The Second Sermon.
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AND so now wee come to the Vse, and that is, that there is an Act of Christ to make an union betwixt us, that we may be his, and he ours:
AND so now we come to the Use, and that is, that there is an Act of christ to make an Union betwixt us, that we may be his, and he ours:
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there is an act of his, that is, there is a certaine power or vertue comes from him,
there is an act of his, that is, there is a certain power or virtue comes from him,
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even as there doth from the Load-stone to the iron, that drawes thee to him;
even as there does from the Loadstone to the iron, that draws thee to him;
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there goes out a vertue and power from him as to the woman that touched the hemme of his garment, that healed her bloody issue;
there Goes out a virtue and power from him as to the woman that touched the hem of his garment, that healed her bloody issue;
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such a power goes out from Christ to every man, that is in him.
such a power Goes out from christ to every man, that is in him.
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And as you must examine it by your owne act, so in the second place you are to examine it by this;
And as you must examine it by your own act, so in the second place you Are to examine it by this;
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consider whether there hath gone out any such power from Christ to take and comprehend thee:
Consider whither there hath gone out any such power from christ to take and comprehend thee:
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For you must know this, that when once we are in Christ, then there goes forth an effectuall almighty power from him, which doth not make a little light alteration on the superficies of the heart,
For you must know this, that when once we Are in christ, then there Goes forth an effectual almighty power from him, which does not make a little Light alteration on the superficies of the heart,
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but it alters the very frame of it, it turnes the very rudder of the heart,
but it alters the very frame of it, it turns the very rudder of the heart,
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so that a mans course is to a quite contrary point of the compasse;
so that a men course is to a quite contrary point of the compass;
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it is such an alteration as doth breed in us, not some good conception onely of purposes and desires which many have, which when they come to the birth, there is no strength to bring them forth:
it is such an alteration as does breed in us, not Some good conception only of Purposes and Desires which many have, which when they come to the birth, there is no strength to bring them forth:
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but hee gives to us a power and strength to performe them:
but he gives to us a power and strength to perform them:
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That is, hee doth not put upon us a washy colour of profession, but hee dyeth us in graine with grace and holinesse.
That is, he does not put upon us a washy colour of profession, but he Dies us in grain with grace and holiness.
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And therefore consider whet••• thou hast found any experience of such a power going out from Christ to thy heart;
And Therefore Consider whet••• thou hast found any experience of such a power going out from christ to thy heart;
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This my beloved, differs from common graces, from the common forme of godlinesse which is in the world,
This my Beloved, differs from Common graces, from the Common Form of godliness which is in the world,
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as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer:
as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer:
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or as that which hath sinewes and vigour, differs from that which is weake and powerles.
or as that which hath sinews and vigour, differs from that which is weak and powerles.
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Therfore this power of Christ which hee puts forth and diffuseth into the heart of every man that is in him, is called the Kingdome. And the Kingdome of Christ is not in word,1 Cor. 4.20. but in power:
Therefore this power of christ which he puts forth and diffuseth into the heart of every man that is in him, is called the Kingdom. And the Kingdom of christ is not in word,1 Cor. 4.20. but in power:
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That is, when once he rules but as a King, hee exerciseth a Kingdome there, and hee saith not onely to us;
That is, when once he rules but as a King, he Exerciseth a Kingdom there, and he Says not only to us;
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I will have such a thing done, they are not weake and powerlesse commands that he gives to the heart of a man that he dwels it;
I will have such a thing done, they Are not weak and powerless commands that he gives to the heart of a man that he dwells it;
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but saith he, The Kingdome of God is not in word but in power ;
but Says he, The Kingdom of God is not in word but in power;
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that is, there goes an efficacy with those commands, there goes a great strength with them, that brings every thought,
that is, there Goes an efficacy with those commands, there Goes a great strength with them, that brings every Thought,
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and every rebellious affection into subjection to it;
and every rebellious affection into subjection to it;
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and therefore consider I say, if thou wouldest have these vertues, whether thou be in Christ,
and Therefore Consider I say, if thou Wouldst have these Virtues, whither thou be in christ,
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whether any such power hath gone out from Christ to thy heart.
whither any such power hath gone out from christ to thy heart.
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But you will say, what is this power and vertue, and in what manner is it infused into the heart of man,
But you will say, what is this power and virtue, and in what manner is it infused into the heart of man,
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for this seemes to be a narration of a thing a farre off? My beloved, we will explaine it as well as we can to you;
for this seems to be a narration of a thing a Far off? My Beloved, we will explain it as well as we can to you;
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even as you see an Artificer working with his instrument, there goes a certaine vertue out from that art which is in his minde,
even as you see an Artificer working with his Instrument, there Goes a certain virtue out from that art which is in his mind,
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and guides the instrument to make this or that, the which without it could not be done,
and guides the Instrument to make this or that, the which without it could not be done,
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when hee makes any artificiall thing, as a knife, or a sword;
when he makes any artificial thing, as a knife, or a sword;
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or when the Potter fashions the potte, his hand is set on worke, and there is a certaine invisible passage, a certaine secret influence of the art that goes along with his hand, that brings forth such an artificiall thing;
or when the Potter fashions the pot, his hand is Set on work, and there is a certain invisible passage, a certain secret influence of the art that Goes along with his hand, that brings forth such an artificial thing;
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or even as you see the members move;
or even as you see the members move;
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a man moving his arme, or his hand, or any part of his body, there goes a certaine vertue from his will, a certaine secret power, efficacy,
a man moving his arm, or his hand, or any part of his body, there Goes a certain virtue from his will, a certain secret power, efficacy,
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and command that stirres them this way or that way; the thing wee see not, yet we see it in the effect;
and command that stirs them this Way or that Way; the thing we see not, yet we see it in the Effect;
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or as you see it in the creature, you see the creatures that God hath made, they have all the several instincts, by which they are instigated to doe this or that;
or as you see it in the creature, you see the creatures that God hath made, they have all the several instincts, by which they Are instigated to do this or that;
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you see the birds are instigated to make their nests in such a fashion, at such a season;
you see the Birds Are instigated to make their nests in such a fashion, At such a season;
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so every creature according to his severall kinde.
so every creature according to his several kind.
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There goes out from God who is the authour of nature to these workes of nature, a certaine vertue that puts them on,
There Goes out from God who is the author of nature to these works of nature, a certain virtue that puts them on,
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and instigates them to this or that: and as you see an arrow that is shot by the Archer:
and instigates them to this or that: and as you see an arrow that is shot by the Archer:
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there goes a vertue together with it, that directs it just to such • marke, so farre, and no further.
there Goes a virtue together with it, that directs it just to such • mark, so Far, and no further.
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So after this manner there comes a power from Christ to his members;
So After this manner there comes a power from christ to his members;
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as soone as a man is in him, there comes such a secret divine, unexpressable efficacy that workes vpon the heart of him in whom he dwels.
as soon as a man is in him, there comes such a secret divine, unexpressable efficacy that works upon the heart of him in whom he dwells.
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And therefore the conjunction betweene him and us, is compared to that which is betweene the soule and the body, that acts and stirres us to and fro, according to its will and pleasure:
And Therefore the conjunction between him and us, is compared to that which is between the soul and the body, that acts and stirs us to and from, according to its will and pleasure:
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such an efficacy shalt thou finde, if thou belong unto him, and therefore consider if there bee such a thing in thee or no.
such an efficacy shalt thou find, if thou belong unto him, and Therefore Consider if there be such a thing in thee or not.
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But you will say, to what purpose is this efficacy, and what doth it in my heart when it comes there? But you will say, to what purpose is this efficacy, and what does it in my heart when it comes there?
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Why, I will tell thee what it doth; it is expressed in plaine termes 2 Cor. 5.17. Whosoever is in Christ is made a new creature ; Why, I will tell thee what it does; it is expressed in plain terms 2 Cor. 5.17. Whosoever is in christ is made a new creature;
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That is the worke it effects; it is such a power and efficacy as makes thee a new creature;
That is the work it effects; it is such a power and efficacy as makes thee a new creature;
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That is, it breakes in peeces the old building, it quite takes away the first print ▪ As when a man comes to make a new stampe, the first must bee removed.
That is, it breaks in Pieces the old building, it quite Takes away the First print ▪ As when a man comes to make a new stamp, the First must be removed.
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So that this efficacy that goes out from Christ, it hath a double vertue in thy soule, to weare out the old stampe, to breed a death of the old nature, of the old man, to ruine and breake downe the old building,
So that this efficacy that Goes out from christ, it hath a double virtue in thy soul, to wear out the old stamp, to breed a death of the old nature, of the old man, to ruin and break down the old building,
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and to set up a new one; and that the Scripture calls a new creature:
and to Set up a new one; and that the Scripture calls a new creature:
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and therefore consider with thy selfe, whether thou find such a vertue as hath put thy heart into such a new frame,
and Therefore Consider with thy self, whither thou find such a virtue as hath put thy heart into such a new frame,
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as hath moulded it all together, and hath put it into another fashion than it was, consider whether all in thee be new.
as hath moulded it all together, and hath put it into Another fashion than it was, Consider whither all in thee be new.
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You will say, this is strange, must all be new? My beloved, you know the words they are cleare;
You will say, this is strange, must all be new? My Beloved, you know the words they Are clear;
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Old things are passed away, all things are become new. Old things Are passed away, all things Are become new.
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(In the same place which I quoted before) that as the command was in the offering of the Passeover, not a jot of old leaven,
(In the same place which I quoted before) that as the command was in the offering of the Passover, not a jot of old leaven,
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but we must part with it;
but we must part with it;
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Now this is the nature of leaven, it is alwayes purging out, and it will be purging out while we are here, only the efficacy and strength thereof remaines not.
Now this is the nature of leaven, it is always purging out, and it will be purging out while we Are Here, only the efficacy and strength thereof remains not.
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Then thinke with thy selfe, is all new in me? looke what natural disposition I have had:
Then think with thy self, is all new in me? look what natural disposition I have had:
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looke what natural lusts and desires I have had, see what acts I was wont to doe, what old haunts and customes I have had, looke what old company I kept, what old courses I tooke, what my tract hath beene, is all this altered and every thing become new? (for, saith he, it must be a new creature, a new nature:) That is, it is not enough for a man to have a new course for a fit, to have new purposes and a new change that comes like flashes, I say, that is not enough;
look what natural Lustiest and Desires I have had, see what acts I was wont to do, what old haunts and customs I have had, look what old company I kept, what old courses I took, what my tract hath been, is all this altered and every thing become new? (for, Says he, it must be a new creature, a new nature:) That is, it is not enough for a man to have a new course for a fit, to have new Purposes and a new change that comes like flashes, I say, that is not enough;
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you may have many new thinges in you, that may be in old hearts, like peeces of new cloath in old garments, that will do thee no good at al; the Lord regards not that:
you may have many new things in you, that may be in old hearts, like Pieces of new cloth in old garments, that will do thee no good At all; the Lord regards not that:
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like new wine in old vessells, so it is where there are some new things, that are good things in themselves;like new wine in old vessels, so it is where there Are Some new things, that Are good things in themselves;
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in a carnall and old heart, they are not fit for the heart, and therefore they never stay long there:
in a carnal and old heart, they Are not fit for the heart, and Therefore they never stay long there:
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So saith the text, Put a new peece into an old garment, and it makes the rent greater. Therefore all must be new;
So Says the text, Put a new piece into an old garment, and it makes the rend greater. Therefore all must be new;
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I say there must be a new nature, that these new things may bee there:
I say there must be a new nature, that these new things may be there:
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even as the severall creatures are in their severall elements, as the elements are in their owne place,
even as the several creatures Are in their several elements, as the elements Are in their own place,
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as the plants are in their proper soyle, as the branches are upon their own roote.
as the plants Are in their proper soil, as the branches Are upon their own root.
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For then they florish, then they hold out, then they continue;
For then they flourish, then they hold out, then they continue;
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Therefore see whether this vigor, this efficacy, this vertue hath gone out from Christ into thy heart;
Therefore see whither this vigor, this efficacy, this virtue hath gone out from christ into thy heart;
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whether it hath not only renewed al in thee, but also hath given thee a new nature;
whither it hath not only renewed all in thee, but also hath given thee a new nature;
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That is, whether it hath wrought such a change in thee, that all the wayes of godlines and new obedience, become in a measure naturall to thee,
That is, whither it hath wrought such a change in thee, that all the ways of godliness and new Obedience, become in a measure natural to thee,
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so that thou canst doe them cheerefully, even as wee heare, and see, and do naturall actions,
so that thou Canst do them cheerfully, even as we hear, and see, and do natural actions,
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and that thou dost them without wearinesse: for you know, things that are naturall wee are not weary of them;
and that thou dost them without weariness: for you know, things that Are natural we Are not weary of them;
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And so thou wilt doe them constantly, for what is naturall, stayes and abides by us, that it out-growes and out-wearies what ever is in us beside;
And so thou wilt do them constantly, for what is natural, stays and abides by us, that it outgrows and out-wearies what ever is in us beside;
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Now hath there a vertue gone out from Christ, that hath wrought all this in you, that hath made all new, hath not onely done so,
Now hath there a virtue gone out from christ, that hath wrought all this in you, that hath made all new, hath not only done so,
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but hath made it naturall to thee? But you will say, must it needs be so, cannot Christ take and comprehend me,
but hath made it natural to thee? But you will say, must it needs be so, cannot christ take and comprehend me,
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but there must be this wonderfull change wrought, who can be saved then? I have then but little hope,
but there must be this wonderful change wrought, who can be saved then? I have then but little hope,
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when I am upon my deathbed, and then shall looke upon my old nature, and finde no such worke as this wrought upon me.
when I am upon my deathbed, and then shall look upon my old nature, and find no such work as this wrought upon me.
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Beloved, I beseech you consider this, that there is a necessity of it:
beloved, I beseech you Consider this, that there is a necessity of it:
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It is so, and it must be so, and except you have it, you cannot be saved;
It is so, and it must be so, and except you have it, you cannot be saved;
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you see the words in the Scriptures are most cleare, Whosoever is in Christ is a new creature :
you see the words in the Scriptures Are most clear, Whosoever is in christ is a new creature:
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Doe but consider whether it be so or no; there must bee a new-heaven, and a new earth ; Do but Consider whither it be so or no; there must be a new-heaven, and a new earth;
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You see that was the great promise that was to bee fulfilled in our times of the Gospell. Is there not a new priesthood;
You see that was the great promise that was to be fulfilled in our times of the Gospel. Is there not a new priesthood;
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is there not a new covenant, and hath not the Lord said, there must be a new heaven and a new earth ? That is, new graces from heaven,
is there not a new Covenant, and hath not the Lord said, there must be a new heaven and a new earth? That is, new graces from heaven,
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and a new company of men wrought on, and changed by those graces? Shall those that are borne of old Adam, receive a power from him, to make them like to him, to carry his Image, to be corrupt, carnall, and sinfull as he is:
and a new company of men wrought on, and changed by those graces? Shall those that Are born of old Adam, receive a power from him, to make them like to him, to carry his Image, to be corrupt, carnal, and sinful as he is:
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And do you not thinke that the New Adam, the Second Adam, shall have as much efficacy in him to make those new creatures, that are in him, that come to him? Certainely there is as much power, life,
And do you not think that the New Adam, the Second Adam, shall have as much efficacy in him to make those new creatures, that Are in him, that come to him? Certainly there is as much power, life,
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and vigor in the new Adam, to change every man that is in him, that comes to him, to make them new creatures,
and vigor in the new Adam, to change every man that is in him, that comes to him, to make them new creatures,
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as in the old Adam, to make them like to him:
as in the old Adam, to make them like to him:
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Besides, hath not Christ said plainely, I came not into the world to save soules only, that is not my busines alone (though that was a great part of the businesse and errand for which hee came into the world:
Beside, hath not christ said plainly, I Come not into the world to save Souls only, that is not my business alone (though that was a great part of the business and errand for which he Come into the world:
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) but (saith he) I came to purifie a people to my selfe, zealous of good workes: ) but (Says he) I Come to purify a people to my self, zealous of good works:
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in the 2 Tit. Now if that were the end of Christs comming, dost thou thinke that hee will loose his end? Wherefore its impossible, that any man should bee saved,
in the 2 Tit. Now if that were the end of Christ coming, dost thou think that he will lose his end? Wherefore its impossible, that any man should be saved,
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or have part in Christ, that hee should bee in Christ and Christ in him, except his heart bee purified so, as to be zealous of good workes.
or have part in christ, that he should be in christ and christ in him, except his heart be purified so, as to be zealous of good works.
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If Christ dwell in thy heart, thou mayest easily know it;
If christ dwell in thy heart, thou Mayest Easily know it;
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for dost thou thinke, that Christ will dwell in a foule and uncleane place? hath hee not pure eyes ? And therefore it is certaine wheresoever hee dwells, that place must bee a fit Temple for him to dwell in ;
for dost thou think, that christ will dwell in a foul and unclean place? hath he not pure eyes? And Therefore it is certain wheresoever he dwells, that place must be a fit Temple for him to dwell in;
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Wherefore of necessity hee must cleanse thy heart, hee must fashion it, and keepe it pure, cleane,
Wherefore of necessity he must cleanse thy heart, he must fashion it, and keep it pure, clean,
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and sweet, so as it may bee a fit Temple for him and his Spirit to dwell and delight in.
and sweet, so as it may be a fit Temple for him and his Spirit to dwell and delight in.
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Besides, doth hee not looke to his glory in all those that belong to him? he hath many eyes to looke upon them as it were, there are many spectators men and Angells, to see what they are, and how they behave themselves:
Beside, does he not look to his glory in all those that belong to him? he hath many eyes to look upon them as it were, there Are many spectators men and Angels, to see what they Are, and how they behave themselves:
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If he should have a company of men to belong unto him that are carnall, perverse,
If he should have a company of men to belong unto him that Are carnal, perverse,
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and worldly minded, that have crooked wayes like other men, would this be for his honour? would it not be said,
and worldly minded, that have crooked ways like other men, would this be for his honour? would it not be said,
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Like men, like Master? would it not reflect upon him? Certainely it would;
Like men, like Master? would it not reflect upon him? Certainly it would;
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and therefore the Lord so orders it, that those whom he hath redeemed, shall be holy in all manner of conversation:
and Therefore the Lord so order it, that those whom he hath redeemed, shall be holy in all manner of Conversation:
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Saith he, you must be as I am, else it will bee for my dishonour, As I am holy, so every one of you must be holy, in all manner of conversation.
Says he, you must be as I am, Else it will be for my dishonour, As I am holy, so every one of you must be holy, in all manner of Conversation.
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Therefore let no man deceive himselfe, to thinke hee can goe away and yet bee in Christ,
Therefore let no man deceive himself, to think he can go away and yet be in christ,
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and bee saved through Christ and the mercies of God in Christ, when there goes out no such vertue and power from Christ to change him, to worke on him, to alter him, to make him another creature.
and be saved through christ and the Mercies of God in christ, when there Goes out no such virtue and power from christ to change him, to work on him, to altar him, to make him Another creature.
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And therefore I beseech you in the examining of this, (for its a matter of great moment) to consider with your selves,
And Therefore I beseech you in the examining of this, (for its a matter of great moment) to Consider with your selves,
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if this be wrought in you or no; whether you finde any experiment and effect of this mighty power, efficacy, and vertue:
if this be wrought in you or not; whither you find any experiment and Effect of this mighty power, efficacy, and virtue:
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and let me bring you a little to particulars, Hath there gone out a vertue from him to enable thee to beleeve? There is a faith required in the Deity, there is a faith required in the promises of God,
and let me bring you a little to particulars, Hath there gone out a virtue from him to enable thee to believe? There is a faith required in the Deity, there is a faith required in the promises of God,
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and there is a faith required in the providence of God, to thinke that every particular thing is ordered by it;
and there is a faith required in the providence of God, to think that every particular thing is ordered by it;
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There is also a faith in all the threatnings of God: Now for the manner of propounding;
There is also a faith in all the threatenings of God: Now for the manner of propounding;
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when the Scripture comes to propound any thing, it propounds it thus, and no more:
when the Scripture comes to propound any thing, it propounds it thus, and no more:
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as you see in Moyses, he writes nothing but, In the beginning God made heaven and earth, &c. And so the Apostles write;
as you see in Moses, he writes nothing but, In the beginning God made heaven and earth, etc. And so the Apostles write;
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Such a thing was done, Iesus Christ was borne of the Virgin Mary: Thus and thus he did.
Such a thing was done, Iesus christ was born of the Virgae Marry: Thus and thus he did.
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Now when the naked object is propounded, other writers wht they deliver or write is rationall;
Now when the naked Object is propounded, other writers wht they deliver or write is rational;
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They use Reasons and arguments to convince men of those things which thy deliver;
They use Reasons and Arguments to convince men of those things which thy deliver;
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but when the Scripture sets downe any propositions of faith, it doth but barely propound them,
but when the Scripture sets down any propositions of faith, it does but barely propound them,
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for there is the Majesty and authority of God in them, to confirme them.
for there is the Majesty and Authority of God in them, to confirm them.
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But now here you will demand, (the proposition being but nakedly laid downe in the Scriptures) what will enable a man to beleeve it? I answere: But now Here you will demand, (the proposition being but nakedly laid down in the Scriptures) what will enable a man to believe it? I answer:
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that certainely there is a mighty power that goes out from God and Christ, that enables thee to beleeve with efficacy;
that Certainly there is a mighty power that Goes out from God and christ, that enables thee to believe with efficacy;
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so that when the object is set before thee, there goes out a power from Christ to worke faith in thy heart, whereby thou truly beleevest it,
so that when the Object is Set before thee, there Goes out a power from christ to work faith in thy heart, whereby thou truly Believest it,
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and so it appeares in thy life: We think we beleeve those things, but our lives do manifest the contrary;
and so it appears in thy life: We think we believe those things, but our lives do manifest the contrary;
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namely, That there is not a powerfull faith wrought in us;
namely, That there is not a powerful faith wrought in us;
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for all the errours of our lives (though we observe them not) arise from hence, that these Principles are not throughly beleeved:
for all the errors of our lives (though we observe them not) arise from hence, that these Principles Are not thoroughly believed:
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if they were, it could not bee, that there should be such inconsequences in the lives of men.
if they were, it could not be, that there should be such inconsequences in the lives of men.
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Therefore consider if this faith bee wrought in thee, whether such a power hath gone out, to worke such a faith, that hath changed thy whole course,
Therefore Consider if this faith be wrought in thee, whither such a power hath gone out, to work such a faith, that hath changed thy Whole course,
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as it will doe, if it bee once wrought in thee, by the power of Christ:
as it will do, if it be once wrought in thee, by the power of christ:
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So also consider, whether there hath a vertue gone out from him to worke love in thy heart to the Lord;
So also Consider, whither there hath a virtue gone out from him to work love in thy heart to the Lord;
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for otherwise it is certaine that there is no man in the world that is able to love God,
for otherwise it is certain that there is no man in the world that is able to love God,
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or to come neere him, for all love riseth from Similitude, there must bee an agreement and similitude betweene those two that love.
or to come near him, for all love Riseth from Similitude, there must be an agreement and similitude between those two that love.
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Now every man by nature is as contrary to Gods pure nature, as fire is to water,
Now every man by nature is as contrary to God's pure nature, as fire is to water,
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& without an almighty power to change his nature, and to worke a particular affection of love in him, he can never be able to love God:
& without an almighty power to change his nature, and to work a particular affection of love in him, he can never be able to love God:
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therefore its the baptisme of the holy Ghost;
Therefore its the Baptism of the holy Ghost;
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which workes this, He will baptize you with the holy Ghost and with fire, that is, with the holy Ghost which is fire:
which works this, He will baptise you with the holy Ghost and with fire, that is, with the holy Ghost which is fire:
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I will multiply thy sorrowes and thy conceptions, That is, the sorrowes of thy conceptions. Now love is as fire in the heart, and one fire must beget another; I will multiply thy sorrows and thy conceptions, That is, the sorrows of thy conceptions. Now love is as fire in the heart, and one fire must beget Another;
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And therefore you have it in the common proverbe, Love is a thing that cannot be bought with mountaines of gold and silver ;
And Therefore you have it in the Common proverb, Love is a thing that cannot be bought with Mountains of gold and silver;
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yet if thou bee in Christ, there goes out a vertue from him, that stampes upon thy heart this holy affection, that breedes in thee this holy fire of love,
yet if thou be in christ, there Goes out a virtue from him, that stamps upon thy heart this holy affection, that breeds in thee this holy fire of love,
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so that thy heart cleaves to him, thou lovest him with as true, with as genuine,
so that thy heart cleaves to him, thou Lovest him with as true, with as genuine,
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as naturall, and as sensible love, as thou lovest any friend; as thou lovest any creature in the world.
as natural, and as sensible love, as thou Lovest any friend; as thou Lovest any creature in the world.
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Consider if this be wrought in thee or no. And so for thy knowledge;
Consider if this be wrought in thee or not. And so for thy knowledge;
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there is also a power in it, consider whether any such vertue hath gone out from Christ to make the knowledge which thou hast, powerfull.
there is also a power in it, Consider whither any such virtue hath gone out from christ to make the knowledge which thou hast, powerful.
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You will say, what is that?
You will say, what is that?
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That is, to bring on these truthes which thy heart assents unto, to bring them with that evidence, That is, to bring on these truths which thy heart assents unto, to bring them with that evidence,
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and fulnesse of demonstration, that thou shalt yeeld unto them, and practise them according to thy knowledge.
and fullness of demonstration, that thou shalt yield unto them, and practise them according to thy knowledge.
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Beloued, there is much knowledge among us, but who practiseth according to his knowledge? We know God, but wee glorifie him not as God ;
beloved, there is much knowledge among us, but who Practiseth according to his knowledge? We know God, but we Glorify him not as God;
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and the reason is, because there hath not gone a power with that knowledge, to make it lively and effectuall, to passe through all the faculties of the soule, and to overrule them; and the reason is, Because there hath not gone a power with that knowledge, to make it lively and effectual, to pass through all the faculties of the soul, and to overrule them;
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for if there were such knowledge, it would alwayes draw affection and practise with it.
for if there were such knowledge, it would always draw affection and practise with it.
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So likewise consider, whether there hath gone a power from him to mortifie thy lusts, ( Whosoever is in Christ hath crucified the flesh with the affections and lusts ;
So likewise Consider, whither there hath gone a power from him to mortify thy Lustiest, (Whosoever is in christ hath Crucified the Flesh with the affections and Lustiest;
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) not to lay them asleepe onely, but to mortifie and subdue them. ) not to lay them asleep only, but to mortify and subdue them.
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See likewise whether there hath a power gone out from Christ, to helpe thee to overcome the world, The lusts of thine eyes, the lusts of the flesh, and the pride of life ;
See likewise whither there hath a power gone out from christ, to help thee to overcome the world, The Lustiest of thine eyes, the Lustiest of the Flesh, and the pride of life;
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for whosoever is in Christ overcomes the world, and all that is in the world. The world hath many things to worke upon us, and to resist and oppose us: for whosoever is in christ overcomes the world, and all that is in the world. The world hath many things to work upon us, and to resist and oppose us:
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It hath persecutions, it hath disgraces, it hath slanders and reproches, which it casts upon holy men,
It hath persecutions, it hath disgraces, it hath slanders and Reproaches, which it Cast upon holy men,
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& upon the holy wayes of God.
& upon the holy ways of God.
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And the men that are actours in this, are the divels factours, though they thinke not so,
And the men that Are actors in this, Are the Devils Factors, though they think not so,
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as the Apostle Iames expresses it;
as the Apostle James Expresses it;
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Their tongues are set on fire of hell, to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gospell, Their tongues Are Set on fire of hell, to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gospel,
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and so upon all the wayes of God: I say they are the divels factours, though they thinke not so:
and so upon all the ways of God: I say they Are the Devils Factors, though they think not so:
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and those that beleeve them are the divels receivers; the one hath the divell in his tongue, the other in his eare.
and those that believe them Are the Devils Receivers; the one hath the Devil in his tongue, the other in his ear.
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But the Lord hath appointed this.
But the Lord hath appointed this.
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This is one thing whereby the world fights against the wayes of God, to discourage men and to hinder them, that they might be stumbling blockes to them. So it was with Christ;
This is one thing whereby the world fights against the ways of God, to discourage men and to hinder them, that they might be stumbling blocks to them. So it was with christ;
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hee was the falling of many in Israel by reason of this;
he was the falling of many in Israel by reason of this;
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so was Paul, as a deceiver, and yet true, &c. Consider if thou hast this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences,
so was Paul, as a deceiver, and yet true, etc. Consider if thou hast this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences,
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and persecutions, all the slaunders and reproaches that are cast upon the wayes of God;
and persecutions, all the slanders and Reproaches that Are cast upon the ways of God;
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and notwithstanding that, to thinke well of them, and to walke in them, and practise thē.
and notwithstanding that, to think well of them, and to walk in them, and practise them.
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Likewise, as it hath these things on the one hand so it hath pleasures, preferments, glory, riche• credit,
Likewise, as it hath these things on the one hand so it hath pleasures, preferments, glory, riche• credit,
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and all things of that nature on the other art thou able to overcome all these? So to shut up this point & prosecute it no further,
and all things of that nature on the other art thou able to overcome all these? So to shut up this point & prosecute it no further,
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thus you shall know whether you be in Christ: for that is the point; Wee have assurance in him;
thus you shall know whither you be in christ: for that is the point; we have assurance in him;
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that if we aske any thing, we shall be heard, but first we must be in him;that if we ask any thing, we shall be herd, but First we must be in him;
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now 〈 ◊ 〉 know whether we be in him (as you have heard) there must be an act of ours,
now 〈 ◊ 〉 know whither we be in him (as you have herd) there must be an act of ours,
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and secondly an act of his, which is this power that goes out from him, to change, to take and comprehend us.
and secondly an act of his, which is this power that Goes out from him, to change, to take and comprehend us.
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So much for the first thing. Now for the second; if a man will apply or take to himselfe the priviledges wee have by Christ,
So much for the First thing. Now for the second; if a man will apply or take to himself the privileges we have by christ,
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as this particular priviledge of being heard in our prayers, of comming to the Sacrament, or any other;
as this particular privilege of being herd in our Prayers, of coming to the Sacrament, or any other;
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know this, that it is not enough to be in Christ only, but there must be a certaine qualification, a certaine immediate fashioning,
know this, that it is not enough to be in christ only, but there must be a certain qualification, a certain immediate fashioning,
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and preparation of the heart, or else though thou have a right to the priviledges, though they belong to thee:
and preparation of the heart, or Else though thou have a right to the privileges, though they belong to thee:
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yet thou art suspended from the use, benefit, and comfort of them.
yet thou art suspended from the use, benefit, and Comfort of them.
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And this is considered in these Five things. (I will but name them very briefely.) First,
And this is considered in these Five things. (I will but name them very briefly.) First,
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when a man comes to receive the Sacrament, it's not enough for him to be in Christ, no nor when he is come to do some other duties,
when a man comes to receive the Sacrament, it's not enough for him to be in christ, no nor when he is come to do Some other duties,
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but moreover there must be this also;
but moreover there must be this also;
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those grace thou hast, this change, this new creature that is wrought in thee, which is but a heape of particular graces these must be acted and stirred up upon such an occasion:
those grace thou hast, this change, this new creature that is wrought in thee, which is but a heap of particular graces these must be acted and stirred up upon such an occasion:
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It is true, no man ought to come except he have the graces of Gods Spirit wrought in his heart, that they may lye there in the habits, that they may be in the heart as fire raked in the ashes.
It is true, no man ought to come except he have the graces of God's Spirit wrought in his heart, that they may lie there in the habits, that they may be in the heart as fire raked in the Ashes.
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But if a man will come to receive the Sacrament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiver; (there are indeed degrees of unworthinesse) he comes not as a worthy receiver except hee stirres them up,
But if a man will come to receive the Sacrament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiver; (there Are indeed Degrees of unworthiness) he comes not as a worthy receiver except he stirs them up,
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except they be acted at that very time: as for example;
except they be acted At that very time: as for Exampl;
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when we come to receive the Sacrament, wee ought then to have an especiall humiliation and sorrow for our sinnes;
when we come to receive the Sacrament, we ought then to have an especial humiliation and sorrow for our Sins;
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we ought then to have an especiall love to Iesus Christ;
we ought then to have an especial love to Iesus christ;
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we ought then to have a special rejoycing in him, and in all the Priviledges wee have by him;
we ought then to have a special rejoicing in him, and in all the Privileges we have by him;
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we ought then to have a speciall love to our brethren, the men with whom wee converse, and among whom wee live:
we ought then to have a special love to our brothers, the men with whom we converse, and among whom we live:
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now if a man come and receive, and do not stirre up and act these graces, he receivs unworthyly,
now if a man come and receive, and do not stir up and act these graces, he receives unworthily,
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and my ground for it, is this;
and my ground for it, is this;
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You see in the feast of Reconciliation, the Tenth day of the Seventh moneth, the Lord tels them there, you shall come, and you shall keepe it,
You see in the feast of Reconciliation, the Tenth day of the Seventh Monn, the Lord tells them there, you shall come, and you shall keep it,
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& you shall not do worke, &c. But is this enough? no, He that doth not actually afflict his soule (saith he) that day, he shall be cut off from his people, Levit. 23.27. & you shall not do work, etc. But is this enough? no, He that does not actually afflict his soul (Says he) that day, he shall be Cut off from his people, Levit. 23.27.
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This is, though they had a habitual disposition, and their hearts were prepared to sorrow for their sinnes,
This is, though they had a habitual disposition, and their hearts were prepared to sorrow for their Sins,
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and to take them to heart and bewaile them, this is not enough, (saith hee) at this time you must afflict your soules, that is, there must be a stirring up of that sorrow.
and to take them to heart and bewail them, this is not enough, (Says he) At this time you must afflict your Souls, that is, there must be a stirring up of that sorrow.
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So likewise you finde this in the feasts, in more places than one, that when they come to keepe the feasts, at that time they shall eate and drinke,
So likewise you find this in the feasts, in more places than one, that when they come to keep the feasts, At that time they shall eat and drink,
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and refresh themselves, but in any case rejoyce, Deut. 12, and Deut. 16. I will not stand to repeate the places:
and refresh themselves, but in any case rejoice, Deuteronomy 12, and Deuteronomy 16. I will not stand to repeat the places:
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That is, it's not enough for you to have thankfull hearts, to have hearts prepared for these things in the habit,
That is, it's not enough for you to have thankful hearts, to have hearts prepared for these things in the habit,
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but you must then rejoyce, for it is the season of it, (for every thing is good in it's season ) and the Lord requires it at such a time.
but you must then rejoice, for it is the season of it, (for every thing is good in it's season) and the Lord requires it At such a time.
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Therefore thus thinke with thy selfe whensoever thou comest to receive the Sacrament, this is the time that the graces I have, the habituall graces, must be new pointed as it were, they must bee new whetted, new scowred, that they may be bright and shining upon such an occasion,
Therefore thus think with thy self whensoever thou Comest to receive the Sacrament, this is the time that the graces I have, the habitual graces, must be new pointed as it were, they must be new whetted, new scoured, that they may be bright and shining upon such an occasion,
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when the Lord cals for it, you must then quicken and stir them up, that they may bee all acted in your hearts.
when the Lord calls for it, you must then quicken and stir them up, that they may be all acted in your hearts.
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And this is one thing, that it's not enough for a man to bee in Christ, to take the priviledges that belong to him,
And this is one thing, that it's not enough for a man to be in christ, to take the privileges that belong to him,
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but there is a certaine qualification required that must be done at that time, when the Covenant is renewed:
but there is a certain qualification required that must be done At that time, when the Covenant is renewed:
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And this is one, to have the graces thus acted.
And this is one, to have the graces thus acted.
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Secondly, there must be a new Reconciliation. For the Saints, those that are within the covenant, those that are regenerate men, (you must marke it well,
Secondly, there must be a new Reconciliation. For the Saints, those that Are within the Covenant, those that Are regenerate men, (you must mark it well,
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for it's a point of much use) when they commit sinnes against God, the guilt of their sinnes is retained:
for it's a point of much use) when they commit Sins against God, the guilt of their Sins is retained:
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though they are within the covenant, and are not cut off from Christ, but are in him;
though they Are within the Covenant, and Are not Cut off from christ, but Are in him;
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yet (I say) when they have sinned, the guilt of that sinne continues, and is continued till they be reconciled and renewed by faith and repentance;
yet (I say) when they have sinned, the guilt of that sin continues, and is continued till they be reconciled and renewed by faith and Repentance;
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as you see it was with David: Nathan would not have said when hee came to him, Thy sinnes are forgiven thee, if there had not beene a new thing,
as you see it was with David: Nathan would not have said when he Come to him, Thy Sins Are forgiven thee, if there had not been a new thing,
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if there had not beene a thing done at that time; and therefore it intimates so much, that before his sin was not forgiven:
if there had not been a thing done At that time; and Therefore it intimates so much, that before his since was not forgiven:
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that is, the Lord was angry with him.
that is, the Lord was angry with him.
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You must know therefore this, that when a regenerate man sinnes, there is only a particular guilt;
You must know Therefore this, that when a regenerate man Sins, there is only a particular guilt;
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the universall guilt of sinnes returnes not, (for that would cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sinne;
the universal guilt of Sins returns not, (for that would Cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sin;
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that is, even as a father is pleased well with his son, and knowes him to be his sonne, hee is affected to him as to his sonne,
that is, even as a father is pleased well with his son, and knows him to be his son, he is affected to him as to his son,
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yet hee hath done such a particular action that hath offended him, and for that particular offence, hee withdrawes himselfe from him, hee carries not himselfe to him as he was wont to do, being offended with him for such a fault;
yet he hath done such a particular actium that hath offended him, and for that particular offence, he withdraws himself from him, he carries not himself to him as he was wont to do, being offended with him for such a fault;
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now till the sonne hath reconciled and humbled himselfe for that particular action, though the father hath an hundred gifts to bestow on him,
now till the son hath reconciled and humbled himself for that particular actium, though the father hath an hundred Gifts to bestow on him,
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yet hee shall have none of them, till hee hath reconciled himselfe;
yet he shall have none of them, till he hath reconciled himself;
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So thinke with thy selfe (if any sinne lye in the way) when thou commest to partake of this priviledge to receive the Sacrament,
So think with thy self (if any sin lie in the Way) when thou Comest to partake of this privilege to receive the Sacrament,
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or when thou commest to call on God for any particular mercy, or to have any request granted;
or when thou Comest to call on God for any particular mercy, or to have any request granted;
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thinke then with thy selfe, such a sinne I committed, I must humble my selfe for it, I must labour to make reconciliation, labour to have this taken away, that my Father may bee reconciled to mee;
think then with thy self, such a sin I committed, I must humble my self for it, I must labour to make reconciliation, labour to have this taken away, that my Father may be reconciled to me;
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then come and take the priviledge, for now it belongs unto me;
then come and take the privilege, for now it belongs unto me;
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therefore there is a necessity of renewing our repentance and reconciliation most exactly, and to take a very particular examination of our wayes when we come to receive the Sacrament,
Therefore there is a necessity of renewing our Repentance and reconciliation most exactly, and to take a very particular examination of our ways when we come to receive the Sacrament,
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or when wee draw neere to God upon such speciall occasions, least our Father, (though he be a Father to us) have some particular quarrell against us;
or when we draw near to God upon such special occasions, lest our Father, (though he be a Father to us) have Some particular quarrel against us;
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for even he whom we call Father, 1 Pet. 1.17, iudgeth every man, (even his owne sonnes) without respect of persons, that is, he did not beare any ill in them:
for even he whom we call Father, 1 Pet. 1.17, Judgeth every man, (even his own Sons) without respect of Persons, that is, he did not bear any ill in them:
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thus you see did he with Moyses, with David, and others, and the like he doth with all the Saints.
thus you see did he with Moses, with David, and Others, and the like he does with all the Saints.
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This is the second qualification that is required before you can have any part in any of the priviledges, before you can attaine unto this assurance, to aske and have;
This is the second qualification that is required before you can have any part in any of the privileges, before you can attain unto this assurance, to ask and have;
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therefore it is not without use, and that not in the Sacrament onely, but also in that which we have to deliver.
Therefore it is not without use, and that not in the Sacrament only, but also in that which we have to deliver.
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Thirdly, suppose there be no particular sinne, suppose the grace you have, be acted, when you come to receive the Sacrament;
Thirdly, suppose there be no particular sin, suppose the grace you have, be acted, when you come to receive the Sacrament;
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yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver,
yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver,
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and that is, to observe well what distance is growne betweene the Lord and him ever since the time, that he hath in a more particular manner beene reconciled to him.
and that is, to observe well what distance is grown between the Lord and him ever since the time, that he hath in a more particular manner been reconciled to him.
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This is another thing than what wee named before, to consider what rust hath growne upon his soule, what soyle his heart hath contracted, by conversing in the world,
This is Another thing than what we nam before, to Consider what rust hath grown upon his soul, what soil his heart hath contracted, by conversing in the world,
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and by medling with worldly and earthly things; for the soule gathers soyle with medling with them, even as the hands doe;
and by meddling with worldly and earthly things; for the soul gathers soil with meddling with them, even as the hands do;
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now thou must thinke with thy selfe, when thou commest to the Lord;
now thou must think with thy self, when thou Comest to the Lord;
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and drawest neere to him in this, or any other duty, thou must recover that distance againe,
and drawest near to him in this, or any other duty, thou must recover that distance again,
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and bring thy heart neerer to the Lord, thou must draw neerer to him, thou must get thy heart to a more close, a more neere, & inward conjunction with him;
and bring thy heart nearer to the Lord, thou must draw nearer to him, thou must get thy heart to a more close, a more near, & inward conjunction with him;
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thou must labour to have that hardnesse that thou hast contracted (as it will bee in a little continuance of time) thou must labour I say, to have that tooke away and removed;
thou must labour to have that hardness that thou hast contracted (as it will be in a little Continuance of time) thou must labour I say, to have that took away and removed;
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to have thy heart softened, to have the rust rubbed off; thou must labour to have all these things done.
to have thy heart softened, to have the rust rubbed off; thou must labour to have all these things done.
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For thou must know this, That though there be not a particular sinne committed, yet as we see, the outward man is subject to a wasting,
For thou must know this, That though there be not a particular sin committed, yet as we see, the outward man is Subject to a wasting,
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though there be no wounds, though there be no sicknesse;
though there be no wounds, though there be no sickness;
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though a man be in perfect health, and all is well with him, and he observe all the rules of dyet,
though a man be in perfect health, and all is well with him, and he observe all the rules of diet,
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yet (I say) you see the outward man is subject to wasting, to fainting, to weakenesse, and decay;
yet (I say) you see the outward man is Subject to wasting, to fainting, to weakness, and decay;
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and therefore there must be a renewing of dyet, and of strength, or else it cannot bee able to hold out:
and Therefore there must be a renewing of diet, and of strength, or Else it cannot be able to hold out:
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So it is with the inward man;
So it is with the inward man;
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though there bee no particular sinne, though a man did keepe some good course in the wayes of godlinesse, without running out eminently or evidently,
though there be no particular sin, though a man did keep Some good course in the ways of godliness, without running out eminently or evidently,
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yet he is subject to a secret decay, so that sometimes hee must have some speciall meate, some speciall feast, which the Lord hath appointed for that purpose, (for he doth nothing in vaine:) And if this Sacrament could be spared, that a man might keepe the strength of the inward man without it, the Lord would not have put you to this trouble;
yet he is Subject to a secret decay, so that sometime he must have Some special meat, Some special feast, which the Lord hath appointed for that purpose, (for he does nothing in vain:) And if this Sacrament could be spared, that a man might keep the strength of the inward man without it, the Lord would not have put you to this trouble;
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but he seeth it necessary, and therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of Christ, that you might eate his flesh and drinke his blood,
but he sees it necessary, and Therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of christ, that you might eat his Flesh and drink his blood,
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and gather new strength from it;
and gather new strength from it;
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that when there is a decay of grace in your hearts, you may goe to this Fountaine,
that when there is a decay of grace in your hearts, you may go to this Fountain,
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and fill the Cisternes againe to recover strength.
and fill the Cisterns again to recover strength.
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For when a man comes to the Sacrament as hee ought, hee gathers a new strength,
For when a man comes to the Sacrament as he ought, he gathers a new strength,
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as a man doth from a feast;
as a man does from a feast;
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his heart is cheered up as it is with Flagons of wine, he is refreshed, his hunger and thirst is satisfied;
his heart is cheered up as it is with Flagons of wine, he is refreshed, his hunger and thirst is satisfied;
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That is, the desires of his soule that long after Christ, after righteousnesse, and assurance, are quickned and refreshed.
That is, the Desires of his soul that long After christ, After righteousness, and assurance, Are quickened and refreshed.
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And this is the third thing. Fourthly, besides all this; First the stirring up of the graces, and the acting of the habits;
And this is the third thing. Fourthly, beside all this; First the stirring up of the graces, and the acting of the habits;
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Secondly, making thy peace and reconciliation with God, and remooving of any particular offence, that is betwixt God and thee;
Secondly, making thy peace and reconciliation with God, and removing of any particular offence, that is betwixt God and thee;
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Thirdly, this scouring off the rust, this remooving the distance betweene God and thee, the softning of that hardnesse which thy heart hath contracted;
Thirdly, this scouring off the rust, this removing the distance between God and thee, the softening of that hardness which thy heart hath contracted;
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this recovering the strength that thou hast wasted;
this recovering the strength that thou hast wasted;
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There is besides all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking Christ, of thy desire to Christ,
There is beside all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking christ, of thy desire to christ,
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and of every grace that knits thee and Christ together;
and of every grace that knits thee and christ together;
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For there are certaine cementing graces, certaine glewing graces, that joyne Christ and thy soule together, as Faith and Love ;
For there Are certain cementing graces, certain glowing graces, that join christ and thy soul together, as Faith and Love;
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these are the two maine graces; there are a great traine of graces that follow them, but these are the chiefe,
these Are the two main graces; there Are a great train of graces that follow them, but these Are the chief,
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and these I say must bee intended, For what is the end of the Sacrament? Is it not to knit the knot stronger betweene Christ and us, to make the union more full and perfect? is it not to increase our willingnesse to take and receive Christ? for you know all the acts of the soule may be intended.
and these I say must be intended, For what is the end of the Sacrament? Is it not to knit the knot Stronger between christ and us, to make the Union more full and perfect? is it not to increase our willingness to take and receive christ? for you know all the acts of the soul may be intended.
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Put the case there be a resolved act in the heart and soule of any man, whereby he saith thus with himselfe:
Put the case there be a resolved act in the heart and soul of any man, whereby he Says thus with himself:
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I am resolved to take Christ, and to serve and love him for the time of my life,
I am resolved to take christ, and to serve and love him for the time of my life,
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yet this resolution of his, though it bee perfect and sincere, may receive intention;
yet this resolution of his, though it be perfect and sincere, may receive intention;
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when a man is willing to doe any thing truly, there may bee degrees added to that will;
when a man is willing to do any thing truly, there may be Degrees added to that will;
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when there is light in a roome (when thou bringest in more candles) that light may be increased:
when there is Light in a room (when thou bringest in more Candles) that Light may be increased:
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so it may in this, so may your faith and love; (by faith I meane nothing but the resolution of the heart to take Christ;
so it may in this, so may your faith and love; (by faith I mean nothing but the resolution of the heart to take christ;
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I meane not the beleeving part, but the taking part, the act of the will taking Christ,
I mean not the believing part, but the taking part, the act of the will taking christ,
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or receiving him, which is nothing else but the choise of the will that resolves to take him.) I do but touch this by the way,
or receiving him, which is nothing Else but the choice of the will that resolves to take him.) I do but touch this by the Way,
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because it is a point I have handled already at large; the thing I ayme at is this;
Because it is a point I have handled already At large; the thing I aim At is this;
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I say the glewing graces are these two; Faith and love, wherby you thus take Christ for your Lord and Saviour;
I say the glowing graces Are these two; Faith and love, whereby you thus take christ for your Lord and Saviour;
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Faith is like the part of the compasse that goeth about and doth the worke; and love is that cementing grace wherby we are more knit unto the Lord;
Faith is like the part of the compass that Goes about and does the work; and love is that cementing grace whereby we Are more knit unto the Lord;
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they have both their office and their place;
they have both their office and their place;
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You know love is an uniting affection, therefore this is the definition of it ▪ It is a desire of union with that it loves.
You know love is an uniting affection, Therefore this is the definition of it ▪ It is a desire of Union with that it loves.
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Now when thou comest to receive the Sacrament, or to pray, or put up any special request,
Now when thou Comest to receive the Sacrament, or to pray, or put up any special request,
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when thou comest to have to do with God, to make use of any priviledge thou hast in Christ, thy chiefe busines is to intend this faith & love, at such a time to draw thee neerer, to make the union perfect.
when thou Comest to have to do with God, to make use of any privilege thou hast in christ, thy chief business is to intend this faith & love, At such a time to draw thee nearer, to make the Union perfect.
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You will say, how is this increased and how is it intended? I answer;
You will say, how is this increased and how is it intended? I answer;
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Two wayes in the Sacrament, one way is the very repetition, the very renewing the covenant, the very doing it over againe, the resolution of taking him, (for there is a mutuall covenant, you know, betweene Christ and us,) it is confirmed to us in the Sacrament, hee confirmes his,
Two ways in the Sacrament, one Way is the very repetition, the very renewing the Covenant, the very doing it over again, the resolution of taking him, (for there is a mutual Covenant, you know, between christ and us,) it is confirmed to us in the Sacrament, he confirms his,
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and wee confirme ours, as the friendship betweene Ionathan & David was increased by the renewing of the covenant,
and we confirm ours, as the friendship between Ionathan & David was increased by the renewing of the Covenant,
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or else why was it repeated? The very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more;
or Else why was it repeated? The very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more;
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so the renewing of the covenant exerciseth thy faith, it sets a work thy faith and thy love,
so the renewing of the Covenant Exerciseth thy faith, it sets a work thy faith and thy love,
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when thou comest to receive the Sacrament, the very intention is increased ▪ but this is not all.
when thou Comest to receive the Sacrament, the very intention is increased ▪ but this is not all.
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There is another thing in the Sacrament that much increaseth it, and that is a thing I would have you chiefely to take notice of;
There is Another thing in the Sacrament that much increases it, and that is a thing I would have you chiefly to take notice of;
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That is the very Sacrament it selfe, the elements of bread and wine delivered to thee, with the very words of the minister, Take and eate, this is my body, that was broken for thee;
That is the very Sacrament it self, the elements of bred and wine Delivered to thee, with the very words of the minister, Take and eat, this is my body, that was broken for thee;
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Take and drinke, this is my blood, that was shed, &c. For when these words are spoken to us,Take and drink, this is my blood, that was shed, etc. For when these words Are spoken to us,
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if wee did consider well of them, and thinke thus with our selves;
if we did Consider well of them, and think thus with our selves;
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These words that the Lord himselfe hath appointed the Minister to speake (for therein is the force of them that they are of the Lords owne institution) therefore the strength of every Sacrament lies in the institution;
These words that the Lord himself hath appointed the Minister to speak (for therein is the force of them that they Are of the lords own Institution) Therefore the strength of every Sacrament lies in the Institution;
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That is a rule in Divinity:
That is a Rule in Divinity:
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the Papists themselves, who have added five other Sacraments, cannot deny, but that every Sacrament must have an immediate institution from Christ himselfe,
the Papists themselves, who have added five other Sacraments, cannot deny, but that every Sacrament must have an immediate Institution from christ himself,
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even from his owne mouth, or else there is no strength in it;
even from his own Mouth, or Else there is no strength in it;
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so that even as it is with all things that are symbols of other things, (as take markes in feilds that stand for the division of severall mens rights;
so that even as it is with all things that Are symbols of other things, (as take marks in fields that stand for the division of several men's rights;
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take counters th•• stand for Thousands and Hundreds;
take counters th•• stand for Thousands and Hundreds;
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the very essence of these things stands in the very institution of them;) So in the Sacrament,
the very essence of these things Stands in the very Institution of them;) So in the Sacrament,
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except these words were from the Lords owne mouth that delivered it, this very delivering of the bread and wine, being a signe to you of the forgivenes of your sinnes,
except these words were from the lords own Mouth that Delivered it, this very delivering of the bred and wine, being a Signen to you of the forgiveness of your Sins,
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except the Lord had thus instituted it, there had beene no force in it. I say consider, they are words that the Minister speaks not in an ordinary course,
except the Lord had thus instituted it, there had been no force in it. I say Consider, they Are words that the Minister speaks not in an ordinary course,
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but he is appointed by the Lord himselfe to speak them;
but he is appointed by the Lord himself to speak them;
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and now whē these words make a new impression upon thy heart, it addes an intention to thy faith and love.
and now when these words make a new impression upon thy heart, it adds an intention to thy faith and love.
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For example, (to make it a little more cleare to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the sinnes of all those that come unto him, hee will forgive them that forsake their sinnes,
For Exampl, (to make it a little more clear to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the Sins of all those that come unto him, he will forgive them that forsake their Sins,
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and take Christ Iesus, and love and feare him for the time to come.
and take christ Iesus, and love and Fear him for the time to come.
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The Lord might have suffered it to goe thus in generall, that hee hath delivered it unto you and no more;
The Lord might have suffered it to go thus in general, that he hath Delivered it unto you and no more;
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But hee thought good to goe further and say thus to mankind: Its true, I have said it, but I will not content my selfe with that,
But he Thought good to go further and say thus to mankind: Its true, I have said it, but I will not content my self with that,
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but will adde certaine seales and symbolls, certaine externall signes, that thou shalt see and looke on;
but will add certain Seals and symbols, certain external Signs, that thou shalt see and look on;
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and I say to thee, this covenant have I made with thee, and when thou seest the bread and wine delivered by the Minister, know this, that the thing that thou seest is a witnesse betweene thee and me:
and I say to thee, this Covenant have I made with thee, and when thou See the bred and wine Delivered by the Minister, know this, that the thing that thou See is a witness between thee and me:
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That as it was said by Laban and Iacob when they made a covenant, This stone be witnesse betweene us :
That as it was said by Laban and Iacob when they made a Covenant, This stone be witness between us:
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And God said to Noah, when I looke upon the rainebowe, it shall bee a signe that I will destroy the earth no more after this manner ▪ when the Lord hath said it and hath appointed this outward Symboll that thine eies looke upon, I remember the covenant and this as a signe betweene us, this shall bind mee to it and him likewise. And God said to Noah, when I look upon the rainbow, it shall be a Signen that I will destroy the earth no more After this manner ▪ when the Lord hath said it and hath appointed this outward Symbol that thine eyes look upon, I Remember the Covenant and this as a Signen between us, this shall bind me to it and him likewise.
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Now when this is done anew, (it may be every month) this is a wondrous great mercy, this is a marvellous great helpe (if it be rightly understood) to strengthen our faith.
Now when this is done anew, (it may be every Monn) this is a wondrous great mercy, this is a marvellous great help (if it be rightly understood) to strengthen our faith.
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Doth it not helpe us, when wee see the Rainebowe which the Lord hath appointed to put him in mind of his covenant? I will remember my covenant,
Does it not help us, when we see the Rainbow which the Lord hath appointed to put him in mind of his Covenant? I will Remember my Covenant,
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when I looke on the Bowe in the Cloud it shall confirme me, and I will not breake my covenant to destroy the world with a flood ;when I look on the Bow in the Cloud it shall confirm me, and I will not break my Covenant to destroy the world with a flood;
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So this administration of the Sacrament, when the Lord lookes upon it, hee cannot but remember his promise and his covenant, of pardoning our sinnes;
So this administration of the Sacrament, when the Lord looks upon it, he cannot but Remember his promise and his Covenant, of pardoning our Sins;
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And when thou lookest on it, thou art assured of it, for hee hath said it;
And when thou Lookest on it, thou art assured of it, for he hath said it;
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it shall bee a signe and a witnesse betweene us;
it shall be a Signen and a witness between us;
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Now I say that new impression that these words (thus contrived and understood, and delivered by the Minister) make upon the heart, intends our faith and love;
Now I say that new impression that these words (thus contrived and understood, and Delivered by the Minister) make upon the heart, intends our faith and love;
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as indeed it is a great matter to have it spoken to us by a Minister of the Gospell, sent from Christ, from his owne mouth;
as indeed it is a great matter to have it spoken to us by a Minister of the Gospel, sent from christ, from his own Mouth;
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Take and eate, this is my body that is broken for you: Take and eat, this is my body that is broken for you:
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and this is my blood that was shed for you and for many, for the remission of sinnes. and this is my blood that was shed for you and for many, for the remission of Sins.
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This is the fourth qualification that is required, that our faith and love be intended, and our union increased;
This is the fourth qualification that is required, that our faith and love be intended, and our Union increased;
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that the will, resolution, and purpose of taking Christ for our Lord, receive more degrees; that so we may be more fast and firmely united and knit to him;
that the will, resolution, and purpose of taking christ for our Lord, receive more Degrees; that so we may be more fast and firmly united and knit to him;
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which I say is done partly by the repetition on both sides (for the very repetition doth it;) and partly by a new impression that these words, ( take, eate, &c ) make on the soule.
which I say is done partly by the repetition on both sides (for the very repetition does it;) and partly by a new impression that these words, (take, eat, etc.) make on the soul.
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Now I adde the last thing which is required, (still remember the maine thing wee are upon, that it is not enough for thee to be in Christ,
Now I add the last thing which is required, (still Remember the main thing we Are upon, that it is not enough for thee to be in christ,
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but if thou wilt bee a worthy receiver, thou must have these foure qualifications in thee, that I have named already, Thou must reconcile thy selfe anew, thou must rub off the rust from thy soule which it hath gathered, thou must recover the distance that is growne betweene God and thee;
but if thou wilt be a worthy receiver, thou must have these foure qualifications in thee, that I have nam already, Thou must reconcile thy self anew, thou must rub off the rust from thy soul which it hath gathered, thou must recover the distance that is grown between God and thee;
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Thou must adde an intending and an increase; Thou must adde more degrees to thy faith and love, and after all these.)
Thou must add an intending and an increase; Thou must add more Degrees to thy faith and love, and After all these.)
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Fiftly, and lastly, this is also required (which is much for our benefit and comfort) namely, to put up thy request,
Fifty, and lastly, this is also required (which is much for our benefit and Comfort) namely, to put up thy request,
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when thou comest neere to the Lord in the Sacrament:
when thou Comest near to the Lord in the Sacrament:
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Now thou must not onely do this, but thou must also make some use of the covenant, which the Lord hath made with thee for his part,
Now thou must not only do this, but thou must also make Some use of the Covenant, which the Lord hath made with thee for his part,
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so that thou mayest think this with thy selfe;
so that thou Mayest think this with thy self;
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When I come to receive the Sacrament, I have but two workes to do, one is to recovenant with the Lord,
When I come to receive the Sacrament, I have but two works to do, one is to recovenant with the Lord,
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& to renew my repentance, and to set all eaven; and the other is to remember the Lords covenant.
& to renew my Repentance, and to Set all eaven; and the other is to Remember the lords Covenant.
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You will say, what is the Covenant? It's a Covenant that consists of these three things or points;
You will say, what is the Covenant? It's a Covenant that consists of these three things or points;
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Iustification, I will forgive thy sins; Sanctification, I will make you new hearts and new spirits ; Justification, I will forgive thy Sins; Sanctification, I will make you new hearts and new spirits;
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and the third, All things are ours ;
and the third, All things Are ours;
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that is, I have made you heires of the world, heires of all things, you have all the promises belonging to you, that belong to this life, that is, I have made you Heirs of the world, Heirs of all things, you have all the promises belonging to you, that belong to this life,
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& that which is to come; this is the Covenant which the Lord hath made.
& that which is to come; this is the Covenant which the Lord hath made.
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Now thou art bound when thou comest to receive the Sacrament, not onely to remember this Covenant, Doe this (saith hee) in remembrance of Mee, and not barely of me,
Now thou art bound when thou Comest to receive the Sacrament, not only to Remember this Covenant, Do this (Says he) in remembrance of Me, and not barely of me,
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and of my being crucified for thee, & of all the love that I have shewed unto thee,
and of my being Crucified for thee, & of all the love that I have showed unto thee,
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but also in remembrance of the Covenant, and of those gracious promises, which are the particulars of which that Covenant is the summe:
but also in remembrance of the Covenant, and of those gracious promises, which Are the particulars of which that Covenant is the sum:
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and therefore, thus a man is to do.
and Therefore, thus a man is to do.
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What? hath the Lord vouchsafed mee this favour, that I may come to his Table, I may come and renew the nuptials and my covenant with him? Surely,
What? hath the Lord vouchsafed me this favour, that I may come to his Table, I may come and renew the nuptials and my Covenant with him? Surely,
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then I will looke about and consider what I want, what request ▪ I shal put up unto him;
then I will look about and Consider what I want, what request ▪ I shall put up unto him;
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for there is nothing that is wanting, but it is within this Covenant;
for there is nothing that is wanting, but it is within this Covenant;
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and thou art to put up thy request in a speciall maner, whatsoever it be, be it concerning things belonging to thy soule, to have a strong lust mortified, to have thy hard heart softned, to have some sin that lies upon thy conscience forgiven,
and thou art to put up thy request in a special manner, whatsoever it be, be it Concerning things belonging to thy soul, to have a strong lust mortified, to have thy hard heart softened, to have Some since that lies upon thy conscience forgiven,
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& to have that forgivenes assured to thee:
& to have that forgiveness assured to thee:
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be it any thing that concernes thy particular estate, if it be to be delivered from a potent enemy,
be it any thing that concerns thy particular estate, if it be to be Delivered from a potent enemy,
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or whatsoever it be, put up thy request, and that largely, open thy mouth wide, that is, make thy request full, feare it not.
or whatsoever it be, put up thy request, and that largely, open thy Mouth wide, that is, make thy request full, Fear it not.
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Put the case (againe) it be somewhat that doth not concerne thee, but that it concerneth the Church abroad,
Put the case (again) it be somewhat that does not concern thee, but that it concerns the Church abroad,
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or the Church at home, it is a case that much concernes any of these in the Church, put it up to him,
or the Church At home, it is a case that much concerns any of these in the Church, put it up to him,
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and put it up with confidence.
and put it up with confidence.
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For this is a marriage day (as it were) it is the time when he reacheth out his scepter (as you know the things I allude to) and thou maist come to his presence:
For this is a marriage day (as it were) it is the time when he reaches out his sceptre (as you know the things I allude to) and thou Mayest come to his presence:
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You know, when Hester was admitted to the presence of the King, then said he, What request hast thou? when thou art admitted to the familiarity and presence o• the Lord, he looks for it, he asks what request you have to put up to him? and the promises are large enough:
You know, when Esther was admitted to the presence of the King, then said he, What request hast thou? when thou art admitted to the familiarity and presence o• the Lord, he looks for it, he asks what request you have to put up to him? and the promises Are large enough:
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I will give it, whatsoever it be, if you aske according to my will ; and therefore, do in this case as Moyses used to do:I will give it, whatsoever it be, if you ask according to my will; and Therefore, do in this case as Moses used to do:
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you shall find when Moyses drew neere unto the Lord, when he was admitted into his presence,
you shall find when Moses drew near unto the Lord, when he was admitted into his presence,
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and saw him face to face (for that was the great priviledge Moyses had) when there was any special apparition of the Lord to him, Moses makes this argument: (saith hee) It is a great mercy that thou wouldest shew mee this, that such a poore man as I am, should have this priviledge,
and saw him face to face (for that was the great privilege Moses had) when there was any special apparition of the Lord to him, Moses makes this argument: (Says he) It is a great mercy that thou Wouldst show me this, that such a poor man as I am, should have this privilege,
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and give mee leave to make use of it:
and give me leave to make use of it:
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Lord, if I have found favour in thy sight, that is, since thou hast vouchsafed mee such a favour in thy sight, do thus and thus for me: Lord, if I have found favour in thy sighed, that is, since thou hast vouchsafed me such a favour in thy sighed, do thus and thus for me:
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you see he made this request for the whole Church of God and saved them, or else they had beene destroied.
you see he made this request for the Whole Church of God and saved them, or Else they had been destroyed.
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If thou hast not any particular argument in this case, say, If I have found favour in thy sight, do this:
If thou hast not any particular argument in this case, say, If I have found favour in thy sighed, do this:
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so I say, when thou hast this promise confirmed, that Christ hath given himselfe to thee,
so I say, when thou hast this promise confirmed, that christ hath given himself to thee,
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and the symboll of that promise is the bread and wine which he hath given to thee, put up thy request:
and the symbol of that promise is the bred and wine which he hath given to thee, put up thy request:
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O Lord, if thou hast vouchsafed to give mee Christ, wilt thou not with him give mee all things else ? Lord, if I have found favour in thy sight, to do so great a thing for me, deny me not this particular request.
Oh Lord, if thou hast vouchsafed to give me christ, wilt thou not with him give me all things Else? Lord, if I have found favour in thy sighed, to do so great a thing for me, deny me not this particular request.
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Thus we ought to doe, especially when we come to things that are beyond nature: when we come, let us consider with our selves;
Thus we ought to do, especially when we come to things that Are beyond nature: when we come, let us Consider with our selves;
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Indeed I have a naturall disposition that carries me strongly to evill, I shall never be able to overcome it, there are such duties to doe, I shall never be able to performe them:
Indeed I have a natural disposition that carries me strongly to evil, I shall never be able to overcome it, there Are such duties to do, I shall never be able to perform them:
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In such a case thou must doe it the more earnestly, thou must sigh & groane to the Lord.
In such a case thou must do it the more earnestly, thou must sighs & groan to the Lord.
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Elishah when hee comes to doe a thing so much above the course of nature, as to raise a dead child to life, hee sighed unto the Lord, that is, he prayed earnestly. Elishah when he comes to do a thing so much above the course of nature, as to raise a dead child to life, he sighed unto the Lord, that is, he prayed earnestly.
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Eliah, when hee would have Raine, he cryed, he tooke much paines, he prayed. So must thou do in this case: Elijah, when he would have Rain, he cried, he took much pains, he prayed. So must thou do in this case:
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and know this for thy comfort, that though thou thinke thou shalt never be able to doe these things, to overcome such lusts, such hereditary diseases,
and know this for thy Comfort, that though thou think thou shalt never be able to do these things, to overcome such Lustiest, such hereditary diseases,
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yet the Lord is able to helpe thee: though these are past naturall helpe, yet they are not past the helpe of grace;
yet the Lord is able to help thee: though these Are passed natural help, yet they Are not passed the help of grace;
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though the spirit in us lust after envy; though the Spirit in us lust After envy;
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yet as the Apostle Iames saith, The Scriptures offer more grace, that is, the Scriptures offer grace and ability to doe more than nature can doe;
yet as the Apostle James Says, The Scriptures offer more grace, that is, the Scriptures offer grace and ability to do more than nature can do;
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nature cannot heale a spirit that lusteth after envy; or any other thing;
nature cannot heal a Spirit that Lusteth After envy; or any other thing;
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a spirit that lusts after credit, after money, after the sinne of uncleanenesse, or whatsoever is presented:
a Spirit that Lustiest After credit, After money, After the sin of uncleanness, or whatsoever is presented:
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now the Scriptures offer that grace, that will overcome any of these sinnes, be they never so strong, or so old;
now the Scriptures offer that grace, that will overcome any of these Sins, be they never so strong, or so old;
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Christ healed hereditary diseases, he healed those that were borne lame and blind: so though thou be borne with such lusts, Christ is able to heale thee;
christ healed hereditary diseases, he healed those that were born lame and blind: so though thou be born with such Lustiest, christ is able to heal thee;
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you see a Prophet could heale Naaman of his Leprosie, when there was no other that could doe it; so saith Christ;
you see a Prophet could heal Naaman of his Leprosy, when there was no other that could do it; so Says christ;
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Come unto me all ye, and I will heale you. So that you see wee must put up our requests to God. Come unto me all you, and I will heal you. So that you see we must put up our requests to God.
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The third Sermon. WE have already made some entrance upon the words:
The third Sermon. WE have already made Some Entrance upon the words:
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I told you what the Apostles scope is in them, which is, to make knowne to all Christians to whom he wrote, another great priviledge, besides that which hee named before:
I told you what the Apostles scope is in them, which is, to make known to all Christians to whom he wrote, Another great privilege, beside that which he nam before:
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that is, That he that hath the Son, hath life ; this (saith he) is another priviledge, that whatsoever you aske, you shall have ;
that is, That he that hath the Son, hath life; this (Says he) is Another privilege, that whatsoever you ask, you shall have;
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onely remember that you have this assurance in him, that is, in Christ Iesus;
only Remember that you have this assurance in him, that is, in christ Iesus;
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That point (what it is to be in him, that it may be the ground of all the benefits and priviledges wee injoy) we handled the last day.
That point (what it is to be in him, that it may be the ground of all the benefits and privileges we enjoy) we handled the last day.
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Now wee come to the priviledge it selfe, If we aske any thing according to his will, hee heareth us.
Now we come to the privilege it self, If we ask any thing according to his will, he hears us.
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The words are so plain, I shal not need to spend any time in opening of them,
The words Are so plain, I shall not need to spend any time in opening of them,
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but deliver you the point that lyes so evidently before us:
but deliver you the point that lies so evidently before us:
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which is this, [ That all the prayers of the Saints made upon earth, are assuredly heard in heaven ] whatsoever we aske, (saith hee) according to his will hee heareth us, onely the conditions must be observed. which is this, [ That all the Prayers of the Saints made upon earth, Are assuredly herd in heaven ] whatsoever we ask, (Says he) according to his will he hears us, only the conditions must be observed.
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When you heare such a generall as this, it must be limited, there are certaine bounds set to it, which we will name unto you: which are these foure conditions.
When you hear such a general as this, it must be limited, there Are certain bounds Set to it, which we will name unto you: which Are these foure conditions.
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First, all the prayers that are made upon earth shall be heard in heaven; if they be the prayers of a righteous man, and are faithfull and fervent.
First, all the Prayers that Are made upon earth shall be herd in heaven; if they be the Prayers of a righteous man, and Are faithful and fervent.
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The person must be righteous, that must first be remembred:
The person must be righteous, that must First be remembered:
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because, although the prayer be never so good, yet except the person bee accepted from whom it comes, the Lord regards it not:
Because, although the prayer be never so good, yet except the person be accepted from whom it comes, the Lord regards it not:
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you know in the old Law, the blood of Swine was reckoned an abominable Sacrifice, yet if you take the blood of sheepe,
you know in the old Law, the blood of Swine was reckoned an abominable Sacrifice, yet if you take the blood of sheep,
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and compare them together, you shall find no difference; It may be the Swines blood is the better:
and compare them together, you shall find no difference; It may be the Swine blood is the better:
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then whats the reason the Swines blood is not accepted? even because of the subject of it, it was the blood of Swine,
then whats the reason the Swine blood is not accepted? even Because of the Subject of it, it was the blood of Swine,
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and therefore you see it was put downe, that it was an abominable Sacrifice. So it is with prayer;
and Therefore you see it was put down, that it was an abominable Sacrifice. So it is with prayer;
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Take the prayer of a Saint, and the prayer of a wicked man;
Take the prayer of a Saint, and the prayer of a wicked man;
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it may be, if you looke upon the petition, or whatsoever is in the prayer it selfe, you shall finde some time the prayers of a godly man more cold, and lesse fervent:
it may be, if you look upon the petition, or whatsoever is in the prayer it self, you shall find Some time the Prayers of a godly man more cold, and less fervent:
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the petitions are not so well framed as the wicked mans: yet because this comes from such a person, the Lord regards it not;
the petitions Are not so well framed as the wicked men: yet Because this comes from such a person, the Lord regards it not;
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you know the condition is mentioned Iames fift: The prayer of the righteous man availeth much, if it be fervent.
you know the condition is mentioned James fift: The prayer of the righteous man availeth much, if it be fervent.
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Now as this is required in the person, so there is somewhat required in the praier also, that is, that it be fervent and faithfull;
Now as this is required in the person, so there is somewhat required in the prayer also, that is, that it be fervent and faithful;
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that it be fervent, you have it in the same place, The prayer of a righteous man availeth much if it be fervent ;
that it be fervent, you have it in the same place, The prayer of a righteous man availeth much if it be fervent;
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that is, it must be a prayer made from the sence of the misery that is in us,
that is, it must be a prayer made from the sense of the misery that is in us,
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& from the mercy of God, when a man takes a thing to heart, that he prayes for,
& from the mercy of God, when a man Takes a thing to heart, that he prays for,
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and comes with confidence to bee heard, for that makes him fervent. This the Lord will have, and also he will have it faithfull:
and comes with confidence to be herd, for that makes him fervent. This the Lord will have, and also he will have it faithful:
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Iames the first, when the Apostle exhorts them to praier, if any man want wisdome (saith he) let him aske it of God. James the First, when the Apostle exhorts them to prayer, if any man want Wisdom (Says he) let him ask it of God.
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but then marke, he carefully puts in this condition, see that He pray in faith, that is, beleeve that it shal be done unto him: but then mark, he carefully puts in this condition, see that He pray in faith, that is, believe that it shall be done unto him:
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now this faith includes repentance, for no man can beleeve that he shall be heard, except he make his heart perfect with God:
now this faith includes Repentance, for no man can believe that he shall be herd, except he make his heart perfect with God:
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If he allow any sin in himselfe, he cannot beleeve upon any good ground:
If he allow any since in himself, he cannot believe upon any good ground:
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therfore when I say it must be faithful, that also is included, we must regard no wickednes in our hearts, for in such a case, the Lord heares not, hee heares not sinners.
Therefore when I say it must be faithful, that also is included, we must regard no wickedness in our hearts, for in such a case, the Lord hears not, he hears not Sinners.
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So that this you must remember; First, the person must be righteous, and the prayer must bee fervent and faithfull, So that this you must Remember; First, the person must be righteous, and the prayer must be fervent and faithful,
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Secondly, the other Condition you shal heare in the Text, it must be according to his will; you must not thinke, whatsoever you aske,
Secondly, the other Condition you shall hear in the Text, it must be according to his will; you must not think, whatsoever you ask,
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if you aske it loosely at Gods hands, that it shall presently be graunted you:
if you ask it loosely At God's hands, that it shall presently be granted you:
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No (saith he) it must be according to his will, if you aske fire from heaven, that is not according to his will,
No (Says he) it must be according to his will, if you ask fire from heaven, that is not according to his will,
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and therefore you see, they that aske it, were denyed it, with this reason, you know not what you aske.
and Therefore you see, they that ask it, were denied it, with this reason, you know not what you ask.
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Likewise to •it at his right hand, and at his left in heaven, which was another request of the Disciples, he puts them by with this;
Likewise to •it At his right hand, and At his left in heaven, which was Another request of the Disciples, he puts them by with this;
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You understand not what you aske of the Father, and therefore it must be according to his will. And that is the second.You understand not what you ask of the Father, and Therefore it must be according to his will. And that is the second.
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Thirdly, we must aske it in time, in due season : so the promise is true, Knock and it shall be opened to you ; Thirdly, we must ask it in time, in due season: so the promise is true, Knock and it shall be opened to you;
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but you know the foolish Virgins knockt and it was not opened to thē; what was the reason of it? because they askt when the time was past;
but you know the foolish Virgins knocked and it was not opened to them; what was the reason of it? Because they asked when the time was passed;
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for there is a certaine acceptable time when the Lord will be found : and when that oportunity is past, he is found no more.
for there is a certain acceptable time when the Lord will be found: and when that opportunity is past, he is found no more.
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It is true, that this life is the time of grace, but God in his secret counsell hath appointed a certaine time to every man, which is the acceptable time, the day of grace ;
It is true, that this life is the time of grace, but God in his secret counsel hath appointed a certain time to every man, which is the acceptable time, the day of grace;
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therefore he saith unto them, This day if you will heare :
Therefore he Says unto them, This day if you will hear:
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this day if you will come and seeke unto mee, if you will pray unto mee, I will heare you:
this day if you will come and seek unto me, if you will pray unto me, I will hear you:
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when it's past, the Lord suffers not the doores to stand open alwayes, his eares are not alwayes open:
when it's passed, the Lord suffers not the doors to stand open always, his ears Are not always open:
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therefore that condition must be carefully remembered, you must aske in time; It is a condition that should be carefully thought on by us.
Therefore that condition must be carefully remembered, you must ask in time; It is a condition that should be carefully Thought on by us.
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For, for the most part, we fly to prayer as Ioab did to the Altar, hee went not to it for devotion (for then he would have done it before) but when hee was in distresse, when hee was in extremity,
For, for the most part, we fly to prayer as Ioab did to the Altar, he went not to it for devotion (for then he would have done it before) but when he was in distress, when he was in extremity,
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then hee fled to it, and therefore you know what successe hee had by it, it saved not his life.
then he fled to it, and Therefore you know what success he had by it, it saved not his life.
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So we goe not to prayer for devotion, that is, out of love to God, to doe him that service;
So we go not to prayer for devotion, that is, out of love to God, to do him that service;
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but (for the most part) wee do it out of selfe love, when we are in extremity or distresse, wee passe the acceptable times he requires,
but (for the most part) we do it out of self love, when we Are in extremity or distress, we pass the acceptable times he requires,
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and we goe to him in a time of our owne: For there is Gods time, and there is our owne time;
and we go to him in a time of our own: For there is God's time, and there is our own time;
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Gods time is to come to him when wee may do him service in our youth, in our strength in the flower of our graces:
God's time is to come to him when we may do him service in our youth, in our strength in the flower of our graces:
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Our time is to goe to him when we need him:
Our time is to go to him when we need him:
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Will not a friend say (when we never come to him, but when we have extreame need of him) why do you come now? you were not wont to visit me before, this is not out of love to me:
Will not a friend say (when we never come to him, but when we have extreme need of him) why do you come now? you were not wont to visit me before, this is not out of love to me:
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Even the very same answer the Lord giveth;
Even the very same answer the Lord gives;
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Goe to your Idols (saith he) those that you served in the time of peace, Go to your Idols (Says he) those that you served in the time of peace,
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and see if they can helpe you. and see if they can help you.
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The fourth and last condition is, That wee referre the time, the manner, the measure of granting our petitions to the Lord.
The fourth and last condition is, That we refer the time, the manner, the measure of granting our petitions to the Lord.
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That is, we must not thinke to be our owne carvers, to thinke if it be not granted in such a manner, such a measure,
That is, we must not think to be our own carvers, to think if it be not granted in such a manner, such a measure,
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or such a time, presently the Lord hath rejected our petitions; no, he that beleeves makes no haste :
or such a time, presently the Lord hath rejected our petitions; no, he that believes makes no haste:
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That is, he waits upon God, he stayes himselfe upon God, he is content to have it in that time, in that manner and measure, as best pleaseth the Lord:
That is, he waits upon God, he stays himself upon God, he is content to have it in that time, in that manner and measure, as best Pleases the Lord:
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For the truth is, we know not our selves what is meete for us, we are unto the Lord just as the Patient is to the Physitian.
For the truth is, we know not our selves what is meet for us, we Are unto the Lord just as the Patient is to the physician.
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The patient is importunate with him, for such things to refresh and ease him;
The patient is importunate with him, for such things to refresh and ease him;
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But the Physitian knowes what best belongs to him, and when to give him such things, in what manner, and in what measure:
But the physician knows what best belongs to him, and when to give him such things, in what manner, and in what measure:
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So the Lord knowes best what to doe:
So the Lord knows best what to do:
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Many times hee doth the same things that we desire, though he doe it not in the same manner:
Many times he does thee same things that we desire, though he do it not in the same manner:
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Even as the physitià he quencheth often the thirst with Berberries, or with such kind of conserves;
Even as the physitià he quenches often the thirst with Berberries, or with such kind of conserves;
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what though it be not with drinke, is it not all one so the thirst be quenched? Is it not all one whether a man bee hindred from striking me,
what though it be not with drink, is it not all one so the thirst be quenched? Is it not all one whither a man be hindered from striking me,
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or if I have a helmet to defend the blow? sometimes the Lord keepes not off the enemy;
or if I have a helmet to defend the blow? sometime the Lord keeps not off the enemy;
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but then he gives us a helmet to keepe off those blowes, to beare those injuries and evills that are done to us:
but then he gives us a helmet to keep off those blows, to bear those injuries and evils that Are done to us:
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he is a wise physitian, he knowes what manner, what measure, and what time is best,
he is a wise Physician, he knows what manner, what measure, and what time is best,
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therefore that must be referred to him:
Therefore that must be referred to him:
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now these conditions being observed, you must know that this great priviledge belongs to every Christian, That whatsoever prayers he makes on earth, he is sure to bee heard in heaven, it is a wondrous priviledge, that which wee have all cause to stand amazed at, that the Lord should so farre regard the sonnes of men, to grant them such a Charter as this;
now these conditions being observed, you must know that this great privilege belongs to every Christian, That whatsoever Prayers he makes on earth, he is sure to be herd in heaven, it is a wondrous privilege, that which we have all cause to stand amazed At, that the Lord should so Far regard the Sons of men, to grant them such a Charter as this;
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no more but aske and have, and what so ever you pray for, it shall be done to you.
not more but ask and have, and what so ever you pray for, it shall be done to you.
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But a man is ready to say secretly in his heart when he heares it, This is too good to be true, That whatsoever I aske, I shall have.
But a man is ready to say secretly in his heart when he hears it, This is too good to be true, That whatsoever I ask, I shall have.
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My Beloved, I confesse, it is a hard thing to beleeve it as wee ought to doe:
My beloved, I confess, it is a hard thing to believe it as we ought to do:
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and therefore before we come to apply this, we will spend a little time in endevouring to convince you of the truth of it, that you may not doubt of it, that what prayers you make to the Lord hee is ready to heare them.
and Therefore before we come to apply this, we will spend a little time in endeavouring to convince you of the truth of it, that you may not doubt of it, that what Prayers you make to the Lord he is ready to hear them.
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First, consider that whatsoever prayer you make, he takes notice of it, he observs every petition, there is not one petitiō that you make to him at any time,
First, Consider that whatsoever prayer you make, he Takes notice of it, he observs every petition, there is not one petition that you make to him At any time,
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but he lookes upon it, he sees what the prayer is.
but he looks upon it, he sees what the prayer is.
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And this thing although you thinke it common, (and who is there that know not this?) yet (my beloved) to beleeve this, to thinke that God is present where I make my prayer to him, to thinke he stands and heares it,
And this thing although you think it Common, (and who is there that know not this?) yet (my Beloved) to believe this, to think that God is present where I make my prayer to him, to think he Stands and hears it,
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even as I speake to a man that stands and heares me, and understands what I say to him;
even as I speak to a man that Stands and hears me, and understands what I say to him;
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This is a great helpe to us.
This is a great help to us.
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That this is true, see in 4. Eph. 6. Hee is in all, and through all,
That this is true, see in 4. Ephesians 6. He is in all, and through all,
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and over all, That is, the Lord is in every man, hee passeth through every thing, his eyes runne through the earth, and he is over all, looking what secrets are in mans heart, what thoughts; yea before hee thinkes them he knowes them, because hee seeth them in their causes: and over all, That is, the Lord is in every man, he passes through every thing, his eyes run through the earth, and he is over all, looking what secrets Are in men heart, what thoughts; yea before he thinks them he knows them, Because he sees them in their Causes:
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Hee that is in a man, that lookes in all the secret corners of the heart, hee must needs see what thoughts he hath, what petitions hee putteth up secretly,
He that is in a man, that looks in all the secret corners of the heart, he must needs see what thoughts he hath, what petitions he putteth up secretly,
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even then when his mouth speakes not.
even then when his Mouth speaks not.
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And lest that should not be enough, saith hee, He is over all, you know one that stands on high,
And lest that should not be enough, Says he, He is over all, you know one that Stands on high,
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and lookes over all that is below, hee easily can see whatsoever is done;
and looks over all that is below, he Easily can see whatsoever is done;
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So the Lord, he is in all, he is through all, he is over al. But this is enough for that;
So the Lord, he is in all, he is through all, he is over all But this is enough for that;
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only I would have you remember, that he takes notice of all, he knowes thy prayers. But you will say;
only I would have you Remember, that he Takes notice of all, he knows thy Prayers. But you will say;
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I doubt not of that, I make no question but he heares me, and understands me well enough:
I doubt not of that, I make no question but he hears me, and understands me well enough:
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but how shal I know that he is willing to grant the thing I pray for?
but how shall I know that he is willing to grant the thing I pray for?
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You shall see these 2 Reasons, in the 7. Mat. where our Saviour urgeth this very point, that we have now in hand, from the 7. verse downeward; You shall see these 2 Reasons, in the 7. Mathew where our Saviour urges this very point, that we have now in hand, from the 7. verse downward;
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Aske (saith he) and you shall have; seeke, and you shall find; knock, and it shall be opened unto you ;Ask (Says he) and you shall have; seek, and you shall find; knock, and it shall be opened unto you;
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here is the promise ▪ For (he backs it with these 2. Reasons) Every one that asketh receiveth; and he that seeketh, findeth;
Here is the promise ▪ For (he backs it with these 2. Reasons) Every one that asks receives; and he that seeks, finds;
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and to him that knocketh, it shall be opened unto him : As if he should say;and to him that knocketh, it shall be opened unto him: As if he should say;
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ye have this reason for it, why you should beleeve it, that it is no more but aske and have;
you have this reason for it, why you should believe it, that it is no more but ask and have;
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for (saith he) all that ever asked have obtained; all that ever have sought, have found;
for (Says he) all that ever asked have obtained; all that ever have sought, have found;
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all that ever have knocked, it hath beene opened unto them.
all that ever have knocked, it hath been opened unto them.
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That is, looke through the whole book of God, & see what prayers ever have beene made to him,
That is, look through the Whole book of God, & see what Prayers ever have been made to him,
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and you shall finde, that there is not a prayer mentioned in all the Scriptures. but it hath beene heard.
and you shall find, that there is not a prayer mentioned in all the Scriptures. but it hath been herd.
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Now when we have such a cloud of witnesses, it is a strong reason, when it is said to us that there were never any prayed but were heard.
Now when we have such a cloud of Witnesses, it is a strong reason, when it is said to us that there were never any prayed but were herd.
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Why, you will say, There were many prayed that were not heard;
Why, you will say, There were many prayed that were not herd;
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Did not David pray for his Childe, and was not heard? Did not Paul pray to be delivered from such a temptation, and was not heard? Did not David pray for his Child, and was not herd? Did not Paul pray to be Delivered from such a temptation, and was not herd?
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My Beloved, Its true, they were not heard for the particular, but yet I dare be bold to say, that David was heard at that time, My beloved, Its true, they were not herd for the particular, but yet I Dare be bold to say, that David was herd At that time,
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though (I say) not in the particular;
though (I say) not in the particular;
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for though his Childe was taken away, yet you may see the Lord gave him a Childe of the same woman, with much more advantage;
for though his Child was taken away, yet you may see the Lord gave him a Child of the same woman, with much more advantage;
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he gave him a Childe that was legitimate, which this was not:
he gave him a Child that was legitimate, which this was not:
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he gave him a Childe that exceeded for wisedome, Salomon was the Child that he had:
he gave him a Child that exceeded for Wisdom, Solomon was the Child that he had:
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So that the Lord did heare him, and gave him this answer, as if he had said to him, David I have heard thee, I know that thou art exceeding importunate;
So that the Lord did hear him, and gave him this answer, as if he had said to him, David I have herd thee, I know that thou art exceeding importunate;
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thou shalt not have this, but thou shalt have another Childe which shall be better. And so he saith unto Paul 2 Cor. 12. Christ reveals this unto him;
thou shalt not have this, but thou shalt have Another Child which shall be better. And so he Says unto Paul 2 Cor. 12. christ reveals this unto him;
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Paul (saith he) though I grant thee not this particular request, in the manner that thou wouldest have me, ( To take away the pricke of the flesh which thou art troubled with ) thou shalt bee a greater gainer by it, thou hadst better have it than want it;Paul (Says he) though I grant thee not this particular request, in the manner that thou Wouldst have me, (To take away the prick of the Flesh which thou art troubled with) thou shalt be a greater gainer by it, thou Hadst better have it than want it;
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whē Paul understood that it was a medicine, and not a poyson as hee tooke it to be, hee was content and resolved in it;
when Paul understood that it was a medicine, and not a poison as he took it to be, he was content and resolved in it;
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And a man resolveth not except he be a gainer.
And a man resolves not except he be a gainer.
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He saw that Gods power was manifest in his weakenesse, and hee saw himselfe humbled by it;
He saw that God's power was manifest in his weakness, and he saw himself humbled by it;
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and when he saw that God gained glory and himselfe humiliation by it, he was content to be denyed in it;
and when he saw that God gained glory and himself humiliation by it, he was content to be denied in it;
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So I say, whosoever asketh findeth, you shall never finde any example but that whosoever sought to the Lord as he ought, he was certainely heard,
So I say, whosoever asks finds, you shall never find any Exampl but that whosoever sought to the Lord as he ought, he was Certainly herd,
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or else he had somewhat that was better granted to him instead of it. And this is the first reason that is used heere. The second reason is this;
or Else he had somewhat that was better granted to him instead of it. And this is the First reason that is used Here. The second reason is this;
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What man among you, if his Son aske bread, will give him a stone; What man among you, if his Son ask bred, will give him a stone;
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or if he aske a fish, will give him a serpent? if you then that are evill, know how to give good things to your children,
or if he ask a Fish, will give him a serpent? if you then that Are evil, know how to give good things to your children,
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how much more shal your heavenly Father give good things to them which aske him? (saith hee) you bee not able to perswade your selves of this truth,how much more shall your heavenly Father give good things to them which ask him? (Says he) you be not able to persuade your selves of this truth,
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because you know not the Father, for he dwells in light inaccessable, you are not acquainted with him, saith our Saviour:
Because you know not the Father, for he dwells in Light inaccessible, you Are not acquainted with him, Says our Saviour:
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I will helpe you out with an argument that you better understand;
I will help you out with an argument that you better understand;
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even upon earth (saith he) take but a father here, a father that is ill (but the Lord is full of goodnes;
even upon earth (Says he) take but a father Here, a father that is ill (but the Lord is full of Goodness;
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fathers have but a drop, but a sparke of mercy in them, whereas the Lord is full of mercy,
Father's have but a drop, but a spark of mercy in them, whereas the Lord is full of mercy,
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as the Lord is ful of light, he is the God of all comfort;) Yet, (saith hee) this father (when his sonne comes to aske him bread) he is ready to give it him, he is full of cōpassion and tendernes toward him;
as the Lord is full of Light, he is the God of all Comfort;) Yet, (Says he) this father (when his son comes to ask him bred) he is ready to give it him, he is full of compassion and tenderness towards him;
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doe you not thinke that our heavenly Father is as true a father as he, that hee loves you as well as he whose compassion and pitty is much greater? doe you not thinke hee is ready to heare his Children when they call upon him? O this is a strong and unanswerable Reason,
do you not think that our heavenly Father is as true a father as he, that he loves you as well as he whose compassion and pity is much greater? do you not think he is ready to hear his Children when they call upon him? O this is a strong and unanswerable Reason,
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and this you see is backed in 16 Ioh. 27. you see there the love of the Father how it is expressed to us;
and this you see is backed in 16 John 27. you see there the love of the Father how it is expressed to us;
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I say not unto you that I will aske the father (saith he) the father himselfe loves you ;I say not unto you that I will ask the father (Says he) the father himself loves you;
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Marke, as if he should have said, let this be one ground to you to think your petitions shall be granted,
Mark, as if he should have said, let this be one ground to you to think your petitions shall be granted,
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and that they are not onely granted for my sake, for (saith hee) the Father himselfe loveth you,
and that they Are not only granted for my sake, for (Says he) the Father himself loves you,
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and hath a great affection to you, that is in naturall parents, there is a naturall affection to their Children;
and hath a great affection to you, that is in natural Parents, there is a natural affection to their Children;
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So if I were not immediatly to present your petitions (though that be not excluded) yet (saith hee) the Father hath such an affection to you, that he cannot choose but heare you;
So if I were not immediately to present your petitions (though that be not excluded) yet (Says he) the Father hath such an affection to you, that he cannot choose but hear you;
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I say not (saith he) that I will aske the father, for the father himselfe loves you. I say not (Says he) that I will ask the father, for the father himself loves you.
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So that this is the second reason which this promise is there backed with, the love of the father, That hee cannot find in his heart to deny us,
So that this is the second reason which this promise is there backed with, the love of the father, That he cannot find in his heart to deny us,
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even for that affection that he beareth to us.
even for that affection that he bears to us.
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Wee will adde a third Reason that wee meet here in the same Chap. 16. Iohn, 23. In that day you shall aske in my name ▪ verily, verily, I say unto you, yee shall aske the father in my name,
we will add a third Reason that we meet Here in the same Chap. 16. John, 23. In that day you shall ask in my name ▪ verily, verily, I say unto you, ye shall ask the father in my name,
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and he will give it you ;and he will give it you;
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It is brought in upon this occasion, when our Saviour Christ was to goe from his Disciples, they were ready to complaine,
It is brought in upon this occasion, when our Saviour christ was to go from his Disciples, they were ready to complain,
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as we see in the verses before, they were ready to say with themselves, alas, what shall wee doe when our Master shall be tooke from our head? Our Saviour answers them, you shall doe well enough, doubt you not,
as we see in the Verses before, they were ready to say with themselves, alas, what shall we do when our Master shall be took from our head? Our Saviour answers them, you shall do well enough, doubt you not,
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for though I be not with you;
for though I be not with you;
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yet (saith he) go to the father in my name, and whatsoever you aske of him, you shall have it:
yet (Says he) go to the father in my name, and whatsoever you ask of him, you shall have it:
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So that hee answers that objection, when a man is ready to say: Its true, I know that a father is exceeding loving to his Children:
So that he answers that objection, when a man is ready to say: Its true, I know that a father is exceeding loving to his Children:
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But it may be, my carriage hath not beene such, I am full of infirmities, I have much in me that may turne the love and affection of my Father from me. But it may be, my carriage hath not been such, I am full of infirmities, I have much in me that may turn the love and affection of my Father from me.
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Put the case you have, yet Christ adds this for your comfort; Put the case you have, yet christ adds this for your Comfort;
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If (saith he) the Father will not doe it for your sake, yet doubt you not,
If (Says he) the Father will not do it for your sake, yet doubt you not,
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if you aske in my name, he will doe it;
if you ask in my name, he will do it;
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doe we not see it usuall among men, That one that is a meere stranger to another,
do we not see it usual among men, That one that is a mere stranger to Another,
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if hee get a letter from a friend, he thinkes to prevaile;
if he get a Letter from a friend, he thinks to prevail;
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and he doth so, because though it bee not done for his sake (it may be hee is a stranger, one that deserved nothing at his hands) yet such a friend may deserve much:
and he does so, Because though it be not done for his sake (it may be he is a stranger, one that deserved nothing At his hands) yet such a friend may deserve much:
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And when we goe to God in the name of Christ, this answers all the objections whatsoever you can say against your selves, it is all satis•ied in this:
And when we go to God in the name of christ, this answers all the objections whatsoever you can say against your selves, it is all satis•ied in this:
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I goe in his name, I am sure he hath supply, I am sure hee is no stranger, I know hee hath deserved it, &c. Last of all,
I go in his name, I am sure he hath supply, I am sure he is no stranger, I know he hath deserved it, etc. Last of all,
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as he loves us, and because we aske in the name of Christ, is ready to heare us:
as he loves us, and Because we ask in the name of christ, is ready to hear us:
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we will adde this, that he is ready to heare us for his owne sake, hee is a God hearing prayer, saith the Psalmist, that al flesh might come to him, even for this cause he heares, that men may be encouraged to come and seeke to him;
we will add this, that he is ready to hear us for his own sake, he is a God hearing prayer, Says the Psalmist, that all Flesh might come to him, even for this cause he hears, that men may be encouraged to come and seek to him;
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for if the Lord should not heare, then no flesh would come unto him; that is, men would have no encouragement, no helpe;
for if the Lord should not hear, then no Flesh would come unto him; that is, men would have no encouragement, no help;
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therefore he saith, he is a God hearing prayer, doubt ye not, hee will doe it for this purpose, that hee might have men to worship him, that men might come and seeke unto him.
Therefore he Says, he is a God hearing prayer, doubt you not, he will do it for this purpose, that he might have men to worship him, that men might come and seek unto him.
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Besides that, hee shall be glorified, Thou shalt call upon me in the day of trouble, I will heare thee, and thou shalt glorifie mee ;
Beside that, he shall be glorified, Thou shalt call upon me in the day of trouble, I will hear thee, and thou shalt Glorify me;
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now the Lord is desirous of glory; it was the end for which he made the world. now the Lord is desirous of glory; it was the end for which he made the world.
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But in not hearing our prayer, hee loseth this glory;
But in not hearing our prayer, he loses this glory;
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by hearing our requests, the more wee are heard, the more glory and praise we render unto him.
by hearing our requests, the more we Are herd, the more glory and praise we render unto him.
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Like wise he doth it for the Spectators sake;
Like wise he does it for the Spectators sake;
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Moyses often presenteth that Reason, Lord doe it, What will the Heathen say? and lest thy name be polluted among them, they will say thou hast brought out a people, Moses often presents that Reason, Lord do it, What will the Heathen say? and lest thy name be polluted among them, they will say thou hast brought out a people,
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and wast not able to deliver them. So David often, there are many instances in that;and wast not able to deliver them. So David often, there Are many instances in that;
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I say, for the lookers on sake he is ready to doe it.
I say, for the lookers on sake he is ready to do it.
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All this is enough to perswade our hearts, that hee is ready to heare us, that when prayers are made to him on earth, (So the conditions be observed) they are surely heard in heaven. Now to apply this:
All this is enough to persuade our hearts, that he is ready to hear us, that when Prayers Are made to him on earth, (So the conditions be observed) they Are surely herd in heaven. Now to apply this:
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First, if the Lord bee so ready to heare, then this should teach us to bee more fervent in this duty of prayer than commonly we are;
First, if the Lord be so ready to hear, then this should teach us to be more fervent in this duty of prayer than commonly we Are;
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for to what end are such promises as this, but to encourage us to do our duties? when wee heare that prayer is of so much efficacy, that it prevailes with the Lord for any thing, shall we suffer it to lye by (as it were) and not make use of it? If a drug,
for to what end Are such promises as this, but to encourage us to do our duties? when we hear that prayer is of so much efficacy, that it prevails with the Lord for any thing, shall we suffer it to lie by (as it were) and not make use of it? If a drug,
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or a pretious balme were commended to us, and it were told us, that if wee made use of it, it would heale any wound, it will heale any sickenes,
or a precious balm were commended to us, and it were told us, that if we made use of it, it would heal any wound, it will heal any sickness,
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and this and this vertue it hath: Will a wise man suffer it to lye by him, will he not use it,
and this and this virtue it hath: Will a wise man suffer it to lie by him, will he not use it,
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and see what vertue it hath? And when it is said unto us, that praier is thus prevalent with the Lord, that it is thus potent, that it is thus able to prevaile with him for any thing, shall wee not make use of it,
and see what virtue it hath? And when it is said unto us, that prayer is thus prevalent with the Lord, that it is thus potent, that it is thus able to prevail with him for any thing, shall we not make use of it,
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when we are in any distresse, when wee need any thing:
when we Are in any distress, when we need any thing:
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when we have any disease, either of soule or body to heale? Let us flye to this refuge that himselfe hath appointed.
when we have any disease, either of soul or body to heal? Let us fly to this refuge that himself hath appointed.
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If a King of the earth should say to a man, I will be ready to doe thee a good turne, make use of me when thou hast occasion;
If a King of the earth should say to a man, I will be ready to do thee a good turn, make use of me when thou hast occasion;
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he would be ready enough to do it.
he would be ready enough to do it.
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Now when the Lord of heaven saith, aske what you will at my hands, and I will doe it;
Now when the Lord of heaven Says, ask what you will At my hands, and I will do it;
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shall we not seeke to him, and make use of such a promise as this? Beloved we are too backward in this;
shall we not seek to him, and make use of such a promise as this? beloved we Are too backward in this;
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we should be more aboundant in this duty than we are, we should make more account of it.
we should be more abundant in this duty than we Are, we should make more account of it.
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For whatsoever the case be, if you doe but seeke to the Lord, if thou doest but set downe thy resolution with thy selfe:
For whatsoever the case be, if you do but seek to the Lord, if thou dost but Set down thy resolution with thy self:
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Well, I see it is a thing (if I looke upon the creature and the meanes) I have little hope of,
Well, I see it is a thing (if I look upon the creature and the means) I have little hope of,
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but the Lord is able to doe it;
but the Lord is able to do it;
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and therefore I will goe to him, I will weary him, and I will not give him over, I will not give him nor my selfe any rest, till I have obtained it:
and Therefore I will go to him, I will weary him, and I will not give him over, I will not give him nor my self any rest, till I have obtained it:
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I say it is impossible thou shouldest faile in such a case. Onely remember to be importunate, for an importunate suiter hee cannot deny.
I say it is impossible thou Shouldst fail in such a case. Only Remember to be importunate, for an importunate suitor he cannot deny.
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You know the parable of the unjust Iudge. You know also the parable of the man that is in bed with his children;
You know the parable of the unjust Judge. You know also the parable of the man that is in Bed with his children;
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when the widdow was importunate, when she knockt and would give him no rest, he gives her redresse;when the widow was importunate, when she knocked and would give him no rest, he gives her redress;
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the other riseth and giveth his friend as many loves as he will, saith the Text;
the other Riseth and gives his friend as many loves as he will, Says the Text;
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yea though she were not his friend, (for this is the meaning of it:) If, saith he, the Lord had not much love to you,
yea though she were not his friend, (for this is the meaning of it:) If, Says he, the Lord had not much love to you,
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if hee had not such an affection, if you did not come to him in the name of Christ whom hee loves, in whom he is ready to grant whatsoever you aske,
if he had not such an affection, if you did not come to him in the name of christ whom he loves, in whom he is ready to grant whatsoever you ask,
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if hee were not a friend to you; yet for your very importunity, he is ready to do it.
if he were not a friend to you; yet for your very importunity, he is ready to do it.
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As the unjust Iudge (for that is the scope of the parable) hee had no minde to grant the widdowes request, hee had no Iustice in him to move him, he had no mercy nor compassion,
As the unjust Judge (for that is the scope of the parable) he had no mind to grant the widow's request, he had no justice in him to move him, he had no mercy nor compassion,
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yet for very importunity he graunted it. Remember and observe the condition, for this is commonly a fault among us;
yet for very importunity he granted it. remember and observe the condition, for this is commonly a fault among us;
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when we goe to prayer, we thinke that the very putting up of the prayer will doe it.
when we go to prayer, we think that the very putting up of the prayer will do it.
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No, there is more required than so.
No, there is more required than so.
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As it is the error of the Country people, when they heare say, that such an herbe is good for such a disease, they are ready to thinke, that (howsoever it be tooke or applyed) it will heale the disease;
As it is the error of the Country people, when they hear say, that such an herb is good for such a disease, they Are ready to think, that (howsoever it be took or applied) it will heal the disease;
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No, it must be applyed in such a manner, it must bee used in such a fashion.
No, it must be applied in such a manner, it must be used in such a fashion.
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So it is with prayer, you must not onely doe the duty (and therefore when wee exhort you to it, not onely to call upon God,
So it is with prayer, you must not only do the duty (and Therefore when we exhort you to it, not only to call upon God,
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for men are ready enough to doe that, especially in the time of distresse,) but with these conditions I have named.
for men Are ready enough to do that, especially in the time of distress,) but with these conditions I have nam.
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You know Gehazi when hee had got the staffe of Elisha, hee went to the Child, You know Gehazi when he had god the staff of Elisha, he went to the Child,
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but it was not the staffe that could raise the child from death to life, there was something more required.
but it was not the staff that could raise the child from death to life, there was something more required.
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So in prayer, it is not meere prayer that will doe it, there is something else, there must be other conditions that must bee observed.
So in prayer, it is not mere prayer that will do it, there is something Else, there must be other conditions that must be observed.
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For wee are wont to doe with it, as those Conjurers were wont to doe with the name of Iesus;
For we Are wont to do with it, as those Conjurers were wont to do with the name of Iesus;
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they thought if they used the name of Iesus, it was enough:
they Thought if they used the name of Iesus, it was enough:
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but yee know what answer the Spirit gives them, Iesus we know, and Paul we know, but who are yee ? So I say, we are wont to doe in this case, we thinke it is enough to make our request, and that is all.
but ye know what answer the Spirit gives them, Iesus we know, and Paul we know, but who Are ye? So I say, we Are wont to do in this case, we think it is enough to make our request, and that is all.
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No, there is somewhat more required, you must make your request in such a manner as ye ought.
No, there is somewhat more required, you must make your request in such a manner as you ought.
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Then I adde this further, that when thou makest them in such a manner, yet thou must not thinke to be heard for thy praiers sake:
Then I add this further, that when thou Makest them in such a manner, yet thou must not think to be herd for thy Prayers sake:
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that is another thing we are apt to faile in.
that is Another thing we Are apt to fail in.
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When wee have made fervent prayers, and have beene importunate with the Lord, wee thinke now surely we shall not faile.
When we have made fervent Prayers, and have been importunate with the Lord, we think now surely we shall not fail.
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No, you must know this, the promise is not made to the prayer, but to the person praying.
No, you must know this, the promise is not made to the prayer, but to the person praying.
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You shall not finde throughout the whole scripture, that any promise is made thus, because wee pray fervently wee shall be heard:
You shall not find throughout the Whole scripture, that any promise is made thus, Because we pray fervently we shall be herd:
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but it is made to the person praying, the prayer is but the instrument, but the meanes by which the blessing is conveyed to us, is a meanes without which the Lord will not doe it,
but it is made to the person praying, the prayer is but the Instrument, but the means by which the blessing is conveyed to us, is a means without which the Lord will not do it,
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for the promise is made to the party.
for the promise is made to the party.
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A cold prayer (so there be no neglect in it, so a man seeke the Lord,
A cold prayer (so there be no neglect in it, so a man seek the Lord,
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and pray as well as hee can,) it will prevaile sometimes as well as a fervent prayer:
and pray as well as he can,) it will prevail sometime as well as a fervent prayer:
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Who indites the petition, who makes the prayer fervent? Surely not thy selfe, but the Holy Ghost: he makes request in us, sometimes hee makes thee more fervent, hee enlargeth the heart more:
Who indites the petition, who makes the prayer fervent? Surely not thy self, but the Holy Ghost: he makes request in us, sometime he makes thee more fervent, he enlarges the heart more:
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sometimes againe the heart is more straitned in the performance of this duty: but both may come from the same Spirit.
sometime again the heart is more straitened in the performance of this duty: but both may come from the same Spirit.
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Not but that wee have cause of much comfort, when wee are able to pray fervently,
Not but that we have cause of much Comfort, when we Are able to pray fervently,
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for this is a ground of our comfort, that when we pray fervently, it is an argument that the Holy Ghost dwels in our hearts,
for this is a ground of our Comfort, that when we pray fervently, it is an argument that the Holy Ghost dwells in our hearts,
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and that our prayers are dictated by him; it is an argument, that our prayers come from a holy fire within.
and that our Prayers Are dictated by him; it is an argument, that our Prayers come from a holy fire within.
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And therefore fervent prayer may give us hope of being heard, but yet it is not meerely the prayer,
And Therefore fervent prayer may give us hope of being herd, but yet it is not merely the prayer,
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but because it is an evidence that it comes from a right principle, that it comes from the regenerate part,
but Because it is an evidence that it comes from a right principle, that it comes from the regenerate part,
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and is made by the assistance of the Holy Ghost it is not the very fervency that prevailes.
and is made by the assistance of the Holy Ghost it is not the very fervency that prevails.
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And therefore when you heare this, that the Lord is ready to heare, I say make that use of it, bee fervent in this duty, remember the conditions:
And Therefore when you hear this, that the Lord is ready to hear, I say make that use of it, be fervent in this duty, Remember the conditions:
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and yet withall know, that you are not heard for the very prayers sake, but for Iesus Christ his sake.
and yet withal know, that you Are not herd for the very Prayers sake, but for Iesus christ his sake.
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He makes every praier acceptable, hee mingles them with his sweete odours. And if you object, O but I am a man full of infirmities.
He makes every prayer acceptable, he mingles them with his sweet odours. And if you Object, Oh but I am a man full of infirmities.
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You know how it is answered in the Fift of Iames, (saith he) Eliah when hee was heard, he was a man, and a man subject to passions, & to the like passions that wee are : You know how it is answered in the Fift of James, (Says he) Elijah when he was herd, he was a man, and a man Subject to passion, & to the like passion that we Are:
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As if he should say, do not thinke that Eliah was therefore heard, because hee was an extraordinary Prophet, for it was because the Lord had made a promise to him,
As if he should say, do not think that Elijah was Therefore herd, Because he was an extraordinary Prophet, for it was Because the Lord had made a promise to him,
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and hee comes and urges that promise to the Lord, and therefore the Lord heard him.
and he comes and urges that promise to the Lord, and Therefore the Lord herd him.
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So (saith hee) should every one of you, if you have the promise, you may goe and urge it, as wel as Eliah did:
So (Says he) should every one of you, if you have the promise, you may go and urge it, as well as Elijah did:
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though you be subject to many infirmities, Eliah was even so.
though you be Subject to many infirmities, Elijah was even so.
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You know there are infirmities and passions expressed in the Scriptures that he was subject to.
You know there Are infirmities and passion expressed in the Scriptures that he was Subject to.
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And this is the first use we are to make of it, to be frequent and fervent in this duty,
And this is the First use we Are to make of it, to be frequent and fervent in this duty,
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since wee have such a promise.
since we have such a promise.
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Secondly, if wee have such a promise, then wee should learne hence (when we have put up our prayers at any time) to make more account of them than we doe:
Secondly, if we have such a promise, then we should Learn hence (when we have put up our Prayers At any time) to make more account of them than we do:
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for the truth is, that we pray for the most part for fashion sake, many a man saith thus with himselfe:
for the truth is, that we pray for the most part for fashion sake, many a man Says thus with himself:
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I will seeke the Lord, if it doe me no good, it will doe no hurt;
I will seek the Lord, if it do me no good, it will do no hurt;
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but if wee made that account of our prayers as we should, we would performe this duty in another manner;
but if we made that account of our Prayers as we should, we would perform this duty in Another manner;
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but we doe not make that account of them as wee ought.
but we do not make that account of them as we ought.
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Wee thinke not with our selves that the prayers that wee make are surely heard ▪ ther be many evidences of it;
we think not with our selves that the Prayers that we make Are surely herd ▪ there be many evidences of it;
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what is the reason, that when wee seeke the Lord, we doe it so remisly that wee have scarce leasure to make an end of our prayers:
what is the reason, that when we seek the Lord, we do it so remissly that we have scarce leisure to make an end of our Prayers:
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we are so ready to hasten and goe about other businesse, wee are ready to turne every stone, to use all meanes to seeke the creatures with all diligence:
we Are so ready to hasten and go about other business, we Are ready to turn every stone, to use all means to seek the creatures with all diligence:
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but who prayes to the Lord as he ought, to worke his heart to such a fervent performance of that duty as hee should? men have scarcely leasure,
but who prays to the Lord as he ought, to work his heart to such a fervent performance of that duty as he should? men have scarcely leisure,
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for it is usuall with them when they have businesse to doe, and enterprises to bring to passe, they are exceeding diligent to use all meanes;
for it is usual with them when they have business to do, and enterprises to bring to pass, they Are exceeding diligent to use all means;
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and yet are remisse in the chiefe:
and yet Are remiss in the chief:
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what is the reason els, that wee see the doores of Princes and great men so full of suiters,
what is the reason Else, that we see the doors of Princes and great men so full of Suitors,
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though there bee porters set on purpose to drive them away;
though there be porters Set on purpose to drive them away;
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but the gates of heaven are so empty? It is indeed because wee doe not beleeve our prayers are heard, wee do but make our prayers for fashion.
but the gates of heaven Are so empty? It is indeed Because we do not believe our Prayers Are herd, we do but make our Prayers for fashion.
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What is the reason likewise, that we use prayer in the time of distresse (if it will be an effectuall meanes to helpe us,
What is the reason likewise, that we use prayer in the time of distress (if it will be an effectual means to help us,
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when all other meanes faile,) why use we it not before? But that is an argument that wee trust not to it, seeing we use it, onely in the time of extremity:
when all other means fail,) why use we it not before? But that is an argument that we trust not to it, seeing we use it, only in the time of extremity:
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for if it be not effectuall, why do we use it then? If it be effectuall,
for if it be not effectual, why do we use it then? If it be effectual,
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why do not wee use it till that accident? Therefore this use wee must further make,
why do not we use it till that accident? Therefore this use we must further make,
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when wee heare that the Lord heares our prayers, to make more account of them than wee do, to thinke that our prayers when they are put up to the Lord shal be heard.
when we hear that the Lord hears our Prayers, to make more account of them than we do, to think that our Prayers when they Are put up to the Lord shall be herd.
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Say thus with thy selfe, Well, now I have prayed, and I expect that the thing should be granted that I have prayer for,
Say thus with thy self, Well, now I have prayed, and I expect that the thing should be granted that I have prayer for,
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when I seeke to the Lord.
when I seek to the Lord.
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It's true, I deny not but wee must use the meanes too, wee must lay the hands upon the plough, and yet pray;
It's true, I deny not but we must use the means too, we must lay the hands upon the plough, and yet pray;
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both ought to be done, as sometimes we use two friends, but we trust one; wee use two Physitians, but we put confidence in one of them:
both ought to be done, as sometime we use two Friends, but we trust one; we use two Physicians, but we put confidence in one of them:
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In like manner wee must both pray and use the meanes, but so as wee put our chiefe trust in prayer, it is not meanes that will doe it.
In like manner we must both pray and use the means, but so as we put our chief trust in prayer, it is not means that will do it.
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But the truth is, wee doe the quite contrary:
But the truth is, we do the quite contrary:
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It may be, we pray and use the meanes, but wee trust the meanes, and not the prayer:
It may be, we pray and use the means, but we trust the means, and not the prayer:
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that is a common and a great fault among us, it is a peece of Atheisme,
that is a Common and a great fault among us, it is a piece of Atheism,
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for men to thinke the Lord regards their prayers, no more than hee regards the bleating of sheepe or the lowing of oxen, to thinke he heeds them not.
for men to think the Lord regards their Prayers, no more than he regards the bleating of sheep or the lowing of oxen, to think he heeds them not.
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And its a great part of faith to thinke that the Lord harkens to them and regards them, as certainely he doth.
And its a great part of faith to think that the Lord harkens to them and regards them, as Certainly he does.
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But you will say, I have prayed, and am not heard, and have sought to the Lord, and have found no answer. But you will say, I have prayed, and am not herd, and have sought to the Lord, and have found no answer.
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Well, it may be thou hast not for the present, but hast thou stayed the Lords leasure? (for that is to be considered in this case,) sometimes the Lord comes quickly, he gives a quick answer to our requests; somtimes he staies longer: Well, it may be thou hast not for the present, but hast thou stayed the lords leisure? (for that is to be considered in this case,) sometime the Lord comes quickly, he gives a quick answer to our requests; sometimes he stays longer:
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But this is our comfort, that when the returne is longer, the gaine is the greater:
But this is our Comfort, that when the return is longer, the gain is the greater:
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•s we see in trades, some trades have their returne very quicke, it may be the tradesmens money is returned every weeke,
•s we see in trades, Some trades have their return very quick, it may be the tradesmen's money is returned every Week,
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but then their gaine is so much the lighter;
but then their gain is so much the lighter;
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but when their returne is flower, as is your great merchants, when it stayes three or foure yeares, wee see the ships come home laden, bringing so much the more:
but when their return is flower, as is your great merchant's, when it stays three or foure Years, we see the ships come home laden, bringing so much the more:
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So (for the most part) when our prayers do stay long, they returne with the greater blessings, they returne loaden with rich cōmodities.
So (for the most part) when our Prayers do stay long, they return with the greater blessings, they return loaded with rich commodities.
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Let this be an encouragement to us Though I stay, the Lord will grant it;
Let this be an encouragement to us Though I stay, the Lord will grant it;
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and thinke not with thy selfe, I made such a prayer long agoe, I found no fruit of it;
and think not with thy self, I made such a prayer long ago, I found no fruit of it;
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for be sure, the Lord remembreth thy prayer, though thou hast forgotten it, the prayers that thou madest a good many yeares agoe, may doe thee good many yeares hence.
for be sure, the Lord Remember thy prayer, though thou hast forgotten it, the Prayers that thou Madest a good many Years ago, may do thee good many Years hence.
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May not a man pray to have his Child sanctified, to have him brought to better order? It may be hee lives many yeares,
May not a man pray to have his Child sanctified, to have him brought to better order? It may be he lives many Years,
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and sees no such thing, yet in the end, the prayer may be effectuall:
and sees no such thing, yet in the end, the prayer may be effectual:
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So likewise it may be in many cases, you see there are many examples for it: Abraham prayed, he stayed long;
So likewise it may be in many cases, you see there Are many Examples for it: Abraham prayed, he stayed long;
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but you see it was a great blessing that he had, when he prayed for a Sonne, you know what a Sonne hee was, he was a Sonne of the promise, in whom all the nations of the earth were blessed.
but you see it was a great blessing that he had, when he prayed for a Son, you know what a Son he was, he was a Son of the promise, in whom all the Nations of the earth were blessed.
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So David when the Lord promised him a kingdome, hee staied long for it: Many such examples there are.
So David when the Lord promised him a Kingdom, he stayed long for it: Many such Examples there Are.
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Therefore comfort thy selfe with this: though I stay long, this is my hope, this is my encouragement, that sustaines me,
Therefore Comfort thy self with this: though I stay long, this is my hope, this is my encouragement, that sustains me,
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If I seeke the Lord, and waite upon him, Hee will come with a great blessing, the gaine shall bee heavier and greater,
If I seek the Lord, and wait upon him, He will come with a great blessing, the gain shall be Heavier and greater,
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though the returne be not so quicke and sudden.
though the return be not so quick and sudden.
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Last of all, when you heare such a promise as this, That whatsoever you aske you shall bee heard in it; Last of all, when you hear such a promise as this, That whatsoever you ask you shall be herd in it;
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you shall hence learne, to spend some time in the meditation of this great priviledge that the Saints have, and none but they;
you shall hence Learn, to spend Some time in the meditation of this great privilege that the Saints have, and none but they;
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This I propound to every mans consideration;
This I propound to every men consideration;
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that those that are not Christians, that is, those that are not regenerate, may know what they lose by it;
that those that Are not Christians, that is, those that Are not regenerate, may know what they loose by it;
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and those that are, may understand the happines of their condition, that they may learne to magnify it,
and those that Are, may understand the happiness of their condition, that they may Learn to magnify it,
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and to blesse themselves in that condition, that they have such a great priviledge as this:
and to bless themselves in that condition, that they have such a great privilege as this:
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It is no more but aske and have, therefore that which in the third place I exhort you to, is this,
It is no more but ask and have, Therefore that which in the third place I exhort you to, is this,
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namely to spend time in the meditation of it, to consider what a great advantage it is;
namely to spend time in the meditation of it, to Consider what a great advantage it is;
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David cannot satisfie himselfe enough in it: In 18. and 116. Psalmes; Lord I love thee dearely :David cannot satisfy himself enough in it: In 18. and 116. Psalms; Lord I love thee dearly:
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hee cannot prayse enough, and why? I sought to thee in distresse, & thou heardest me;
he cannot praise enough, and why? I sought to thee in distress, & thou heardest me;
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I called upon thee, and thou inclinedst thine eare to my praier. I called upon thee, and thou inclinedst thine ear to my prayer.
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I say, consider this mercy as you ought to doe, it is part of the thankes we owe to the Lord for so an exceeding priviledge, That whatsoever our case bee, it is no more,
I say, Consider this mercy as you ought to do, it is part of the thanks we owe to the Lord for so an exceeding privilege, That whatsoever our case be, it is no more,
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but put up our requests, and wee shall bee heard.
but put up our requests, and we shall be herd.
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When there was a speech among some holy men (as you know that man that was named in the story;) what was the best trade, he answered, Beggerie;
When there was a speech among Some holy men (as you know that man that was nam in the story;) what was the best trade, he answered, Beggary;
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It is the hardest, and it is the richest trade.
It is the Hardest, and it is the Richest trade.
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Now he understands it not, of common beggery (for this is the poorest and easiest trade, that condition he puts in) but (saith hee) I understand it of a prayer to God, that kind of beggery I meane;
Now he understands it not, of Common beggary (for this is the Poorest and Easiest trade, that condition he puts in) but (Says he) I understand it of a prayer to God, that kind of beggary I mean;
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which as it is the hardest, nothing more hard than to pray to God as wee ought,
which as it is the Hardest, nothing more hard than to pray to God as we ought,
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so withall there is this comfort in it, it is the richest trade of all others;
so withal there is this Comfort in it, it is the Richest trade of all Others;
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there is no way to inrich our selves so much, with all the promises that belong either to this life,
there is no Way to enrich our selves so much, with all the promises that belong either to this life,
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or to that which is to come:
or to that which is to come:
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Even as you see among men, a Courtier, a Favorite in the Court, get• more by one suite, (it may be,) than a Tradesman,
Even as you see among men, a Courtier, a Favourite in the Court, get• more by one suit, (it may be,) than a Tradesman,
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or Merchant, or husband man gets with twenty yeares labour, though he takes much paines;
or Merchant, or husband man gets with twenty Years labour, though he Takes much pains;
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for one request may bring more profit, may make a Courtier richer than so many yeares labour and paines:
for one request may bring more profit, may make a Courtier Richer than so many Years labour and pains:
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So in like case a faithfull prayer, put up to God, may more prevaile with him, wee may obtaine more at his hands by it,
So in like case a faithful prayer, put up to God, may more prevail with him, we may obtain more At his hands by it,
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than by many yeares labour, or using many meanes;
than by many Years labour, or using many means;
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and therefore it is a rich trade, and great priviledge, a priviledge that we cannot thinke enough of, that wee cannot esteeme enough.
and Therefore it is a rich trade, and great privilege, a privilege that we cannot think enough of, that we cannot esteem enough.
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You have heard of a noble man in this Kingdome, that had a Ring given him by the Queene, with this promise:
You have herd of a noble man in this Kingdom, that had a Ring given him by the Queen, with this promise:
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that if he sent that Ring to her, at any time when he was in distres, she would remember him and deliver him;
that if he sent that Ring to her, At any time when he was in distres, she would Remember him and deliver him;
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This was a great priviledge from a Prince, and yet you see, what that was subject unto;
This was a great privilege from a Prince, and yet you see, what that was Subject unto;
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he might be in such a distresse, when neither King not Queene could be able to helpe him;
he might be in such a distress, when neither King not Queen could be able to help him;
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or though they were able, (as shee was in that case) yet it might be sent, & not delivered:
or though they were able, (as she was in that case) yet it might be sent, & not Delivered:
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Now then consider what the Lord doth to us.
Now then Consider what the Lord does to us.
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Hee hath given us this priviledge, he hath given us prayer, as it were this Ring, he hath given us that to use,
He hath given us this privilege, he hath given us prayer, as it were this Ring, he hath given us that to use,
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and tells us whatsoever our case is, whatsoever wee are, whatsoever we stand in need of, whatsoever distresse wee are in, doe but send this up to me, (saith hee) do but deliver that message up to me of prayer,
and tells us whatsoever our case is, whatsoever we Are, whatsoever we stand in need of, whatsoever distress we Are in, do but send this up to me, (Says he) do but deliver that message up to me of prayer,
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and I will bee sure to relieve you.
and I will be sure to relieve you.
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Now certainely what case soever wee are in, when we send up this, it is sure to be conveyed, whersoever we are:
Now Certainly what case soever we Are in, when we send up this, it is sure to be conveyed, wheresoever we Are:
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Againe, whatsoever our case is, we send it to one that is able to helpe us, which a Prince many times is not able to doe.
Again, whatsoever our case is, we send it to one that is able to help us, which a Prince many times is not able to do.
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This benefit we have by prayer: That whatsoever we aske at the Lord• hands, wee shall have it.
This benefit we have by prayer: That whatsoever we ask At the Lord• hands, we shall have it.
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Now consider this great advantage which you have;
Now Consider this great advantage which you have;
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It is expressed 4 Phil. in these words, Be in nothing carefull (saith the Apostle:) And that you may see wee have ground for this generality, In nothing bee carefull, but in all things make your requests knowne unto God.
It is expressed 4 Philip in these words, Be in nothing careful (Says the Apostle:) And that you may see we have ground for this generality, In nothing be careful, but in all things make your requests known unto God.
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That is, whatsoever your case bee, I make no exception at all, but whatsoever you stand in neede of,
That is, whatsoever your case be, I make no exception At all, but whatsoever you stand in need of,
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whether it concernes your soules or your bodies, your name or your estate; yet be in nothing carefull. This is a great matter:
whither it concerns your Souls or your bodies, your name or your estate; yet be in nothing careful. This is a great matter:
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There is none amongst you that heares me now, but sometime or other hee is carefull of something or other, for which he is solicitous:
There is none among you that hears me now, but sometime or other he is careful of something or other, for which he is solicitous:
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Now when a man hears such a voyce from heaven, that the Lord himselfe saith to us, Bee carefull for nothing, doe no more but make your request knowne, it is well enough, I will surely heare in heaven, and grant it; It is a great comfort.
Now when a man hears such a voice from heaven, that the Lord himself Says to us, be careful for nothing, do no more but make your request known, it is well enough, I will surely hear in heaven, and grant it; It is a great Comfort.
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Beloved, comfort your selves with these words, and thinke this with your selves, that this is that Charter,
beloved, Comfort your selves with these words, and think this with your selves, that this is that Charter,
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& great Grant that the Lord hath given you, and to none but you, that what prayers you make to him, hee heareth you.
& great Grant that the Lord hath given you, and to none but you, that what Prayers you make to him, he hears you.
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But it will be objected, why is this said so generally? That wee must in nothing be carefull, But it will be objected, why is this said so generally? That we must in nothing be careful,
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but in all things make our request knowns? For then if a man were but a poore man, it is but going to the Lord,
but in all things make our request knowns? For then if a man were but a poor man, it is but going to the Lord,
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and asking riches, and hee shall have them;
and asking riches, and he shall have them;
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If a man were sicke of an incurable disease, it were no more but going to the Lord,
If a man were sick of an incurable disease, it were no more but going to the Lord,
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and hee should be sure to be recovered;
and he should be sure to be recovered;
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If a man hath an enterprise to bring to passe, it is no more but goe to him, and it shall be done:
If a man hath an enterprise to bring to pass, it is no more but go to him, and it shall be done:
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what is the reason then, that godly and holy men have not these things granted to them?
what is the reason then, that godly and holy men have not these things granted to them?
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To this I answer, you must understand it with this condition, even as it is with a Father (I will prove it to you by that,) suppose he should say to his sonne, I will deny thee nothing, whatsoever I have, I will deny thee nothing but thou shalt have part in it; To this I answer, you must understand it with this condition, even as it is with a Father (I will prove it to you by that,) suppose he should say to his son, I will deny thee nothing, whatsoever I have, I will deny thee nothing but thou shalt have part in it;
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Though he say no more, yet we understand it with these conditions.
Though he say no more, yet we understand it with these conditions.
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First, that if his Childe shal aske him for that, that is not good for him,
First, that if his Child shall ask him for that, that is not good for him,
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or if the child should refuse to have that done, or pray his Father and say, I beseech you doe it not,
or if the child should refuse to have that done, or pray his Father and say, I beseech you do it not,
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when the Father knowes it is good: here the Father is not bound hee thinkes:
when the Father knows it is good: Here the Father is not bound he thinks:
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as for example, if a Father sees his childe needes Physick, it may be, the child finds it bitter,
as for Exampl, if a Father sees his child needs Physic, it may be, the child finds it bitter,
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and therefore is exceeding loath to take it, it makes him sicke, and is irkesome unto him,
and Therefore is exceeding loath to take it, it makes him sick, and is irksome unto him,
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so that hee earnestly desires his Father that hee may be excused, that he might be freed from it;
so that he earnestly Desires his Father that he may be excused, that he might be freed from it;
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In this Case, the father will not heare him, for hee knowes the Child is but mistaken. On the other side;
In this Case, the father will not hear him, for he knows the Child is but mistaken. On the other side;
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if the Child aske something that is very hurtfull, if he aske for wine in a feaver, the Father denyes it him;
if the Child ask something that is very hurtful, if he ask for wine in a fever, the Father Denies it him;
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No, (saith hee) you are mistaken, I know your desire is that you might have health and recover,
No, (Says he) you Are mistaken, I know your desire is that you might have health and recover,
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and this I know will hurt you, though you know it not; This the Father understands, and therefore he puts in that condition.
and this I know will hurt you, though you know it not; This the Father understands, and Therefore he puts in that condition.
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So when the Lord saith, In nothing be carefull, but in all things make your requests knowne :
So when the Lord Says, In nothing be careful, but in all things make your requests known:
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If you mistake the matter at any time, and your prayer shall not bee the dictate of the Spirit, (so that yee alway make request according to his will) but the dictate of your owne hearts,
If you mistake the matter At any time, and your prayer shall not be the dictate of the Spirit, (so that ye always make request according to his will) but the dictate of your own hearts,
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and shall bee the expression of your naturall Spirit, and not the Lords Spirit:
and shall be the expression of your natural Spirit, and not the lords Spirit:
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In this case there is no promise of being heard, and yet the Lord makes his Word good, Be in nothing carefull,
In this case there is no promise of being herd, and yet the Lord makes his Word good, Be in nothing careful,
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but in all things make your requests knowne.
but in all things make your requests known.
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Secondly, a Father when he saith to his Child, I will deny you nothing, but you shall have part in all that I have,
Secondly, a Father when he Says to his Child, I will deny you nothing, but you shall have part in all that I have,
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yet the Child may carry himselfe so, that the Father, upon such an occasion may deny him,
yet the Child may carry himself so, that the Father, upon such an occasion may deny him,
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and bee ready to say unto him; Well, if you had followed your Booke, if you had not runne into such disorders,
and be ready to say unto him; Well, if you had followed your Book, if you had not run into such disorders,
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if you had not bin negligent to doe what I gave you in charge, I would have done it:
if you had not been negligent to do what I gave you in charge, I would have done it:
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In this case, the Father withholds the blessing that hee will bestow upon his Child;
In this case, the Father withholds the blessing that he will bestow upon his Child;
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not because he is unwilling to bestow it, but because he would thus nurture his Child, he useth it as a meanes to bring him to order:
not Because he is unwilling to bestow it, but Because he would thus nurture his Child, he uses it as a means to bring him to order:
xx c-acp pns31 vbz j pc-acp vvi pn31, cc-acp c-acp pns31 vmd av n1 po31 n1, pns31 vvz pn31 p-acp dt n2 pc-acp vvi pno31 p-acp n1:
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So the Lord saith to Moyses, That because he had spoken unadvisedly, because he had not honoured him before the people, at those waters, the waters of strife, therefore the Lord tels him by the Prophet, he should not goe into the good land : So the Lord Says to Moses, That Because he had spoken unadvisedly, Because he had not honoured him before the people, At those waters, the waters of strife, Therefore the Lord tells him by the Prophet, he should not go into the good land:
av dt n1 vvz p-acp np1, d c-acp pns31 vhd vvn av-j, c-acp pns31 vhd xx vvn pno31 p-acp dt n1, p-acp d n2, dt n2 pp-f n1, av dt n1 vvz pno31 p-acp dt n1, pns31 vmd xx vvi p-acp dt j n1:
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And so he tels David, that because he had sinned against him, hee would not give him the life of the Child : And so he tells David, that Because he had sinned against him, he would not give him the life of the Child:
cc av pns31 vvz np1, d c-acp pns31 vhd vvn p-acp pno31, pns31 vmd xx vvi pno31 dt n1 pp-f dt n1:
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So the Lord saith to us sometimes; I will not grant you this request;
So the Lord Says to us sometime; I will not grant you this request;
av dt n1 vvz p-acp pno12 av; pns11 vmb xx vvi pn22 d n1;
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for though I bee willing to grant it, yet this is one part of the discipline and nurture that I use to my Children, That such a particular request, I will deny you for such an offence;
for though I be willing to grant it, yet this is one part of the discipline and nurture that I use to my Children, That such a particular request, I will deny you for such an offence;
c-acp cs pns11 vbi j pc-acp vvi pn31, av d vbz crd n1 pp-f dt n1 cc n1 cst pns11 vvb p-acp po11 n2, cst d dt j n1, pns11 vmb vvi pn22 p-acp d dt n1;
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as worshipping of Idols, &c. Beloved this is not a generall denyall, & this is not for our disadvantage,
as worshipping of Idols, etc. beloved this is not a general denial, & this is not for our disadvantage,
c-acp vvg pp-f n2, av vvn d vbz xx dt j n1, cc d vbz xx p-acp po12 n1,
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but it is a helpe to us, it makes us better, that sometime we should be denyed:
but it is a help to us, it makes us better, that sometime we should be denied:
cc-acp pn31 vbz dt n1 p-acp pno12, pn31 vvz pno12 j, cst av pns12 vmd vbi vvn:
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knowing hereby that it is denied to us for our sinne, that we may learne to come to the Lord,
knowing hereby that it is denied to us for our sin, that we may Learn to come to the Lord,
vvg av cst pn31 vbz vvn p-acp pno12 p-acp po12 n1, cst pns12 vmb vvi pc-acp vvi p-acp dt n1,
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and renew our repentance, and to take that away, that we may come to prevaile in our prayers with him.
and renew our Repentance, and to take that away, that we may come to prevail in our Prayers with him.
cc vvi po12 n1, cc pc-acp vvi cst av, cst pns12 vmb vvi pc-acp vvi p-acp po12 n2 p-acp pno31.
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Thirdly, when a Father is willing to grant it, yet hee will thus say to his Child,
Thirdly, when a Father is willing to grant it, yet he will thus say to his Child,
ord, c-crq dt n1 vbz j pc-acp vvi pn31, av pns31 vmb av vvi p-acp po31 n1,
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Though I be willing to doe what you aske at my hands, yet I will not have you aske it rudely, I will have you aske it in a good manner,
Though I be willing to do what you ask At my hands, yet I will not have you ask it rudely, I will have you ask it in a good manner,
cs pns11 vbb j pc-acp vdi r-crq pn22 vvb p-acp po11 n2, av pns11 vmb xx vhi pn22 vvb pn31 av-j, pns11 vmb vhi pn22 vvb pn31 p-acp dt j n1,
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and a good Fashion. (For when wee come to call upon God, & come in an unreverent manner, in such a case the Lord heares not.) Or againe, hee will say to his child;
and a good Fashion. (For when we come to call upon God, & come in an unreverent manner, in such a case the Lord hears not.) Or again, he will say to his child;
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I am ready to heare you, but you must not aske in a negligent manner, as if you cared not whether you had it or no:
I am ready to hear you, but you must not ask in a negligent manner, as if you cared not whither you had it or not:
pns11 vbm j pc-acp vvi pn22, cc-acp pn22 vmb xx vvi p-acp dt j n1, c-acp cs pn22 vvd xx cs pn22 vhd pn31 cc xx:
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So the Lord saith to us;
So the Lord Says to us;
av dt n1 vvz p-acp pno12;
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I wil have you to pray fervently, you shall aske it, as that which you prize.
I will have you to pray fervently, you shall ask it, as that which you prize.
pns11 vmb vhi pn22 pc-acp vvi av-j, pn22 vmb vvi pn31, c-acp d r-crq pn22 vvb.
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Againe he will say to his child:
Again he will say to his child:
av pns31 vmb vvi p-acp po31 n1:
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I am willing to bestow this upon you, but I do not give you this mony, to spend it amisse, to play it away, to spend it in trifles,
I am willing to bestow this upon you, but I do not give you this money, to spend it amiss, to play it away, to spend it in trifles,
pns11 vbm j pc-acp vvi d p-acp pn22, cc-acp pns11 vdb xx vvi pn22 d n1, pc-acp vvi pn31 av, pc-acp vvi pn31 av, pc-acp vvi pn31 p-acp n2,
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and geugawes, that will do you no good:
and gewgaws, that will do you no good:
cc n2, cst vmb vdi pn22 dx j:
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So saith the Lord, I am willing to give you riches, but not to bestow upon your lusts.
So Says the Lord, I am willing to give you riches, but not to bestow upon your Lustiest.
av vvz dt n1, pns11 vbm j pc-acp vvi pn22 n2, p-acp xx pc-acp vvi p-acp po22 n2.
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Thus speakes the father to his child, when hee comes to aske, hee tels him hee must come in such a manner as becomes a child, hee must speake to him as to a Father, he must sp••ke with confidence to receive it: Thus speaks the father to his child, when he comes to ask, he tells him he must come in such a manner as becomes a child, he must speak to him as to a Father, he must sp••ke with confidence to receive it:
av vvz dt n1 p-acp po31 n1, c-crq pns31 vvz pc-acp vvi, pns31 vvz pno31 pns31 vmb vvi p-acp d dt n1 c-acp vvz dt n1, pns31 vmb vvi p-acp pno31 a-acp p-acp dt n1, pns31 vmb vvi p-acp n1 pc-acp vvi pn31:
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So also the Lord tels us, wee must come in faith ; So that (in a word) this is to be remembred;
So also the Lord tells us, we must come in faith; So that (in a word) this is to be remembered;
av av dt n1 vvz pno12, pns12 vmb vvi p-acp n1; av d (p-acp dt n1) d vbz pc-acp vbi vvn;
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That though the Lord promise, that hee will give whatsoever we aske, and bids us, In nothing be carefull, but make our requests knowne;
That though the Lord promise, that he will give whatsoever we ask, and bids us, In nothing be careful, but make our requests known;
cst cs dt n1 n1, cst pns31 vmb vvi r-crq pns12 vvb, cc vvz pno12, p-acp pix vbi j, cc-acp vvb po12 n2 vvn;
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yet notwithstanding this, hee would have us to understand that our requests be made in such a manner as they ought to bee.
yet notwithstanding this, he would have us to understand that our requests be made in such a manner as they ought to be.
av p-acp d, pns31 vmd vhi pno12 pc-acp vvi cst po12 n2 vbb vvn p-acp d dt n1 c-acp pns32 vmd pc-acp vbi.
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Last of all, it may be the Father is willing to doe it;
Last of all, it may be the Father is willing to do it;
ord pp-f d, pn31 vmb vbi dt n1 vbz j pc-acp vdi pn31;
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but hee makes a little pause, hee will not give it presently, and suddenly to his child,
but he makes a little pause, he will not give it presently, and suddenly to his child,
cc-acp pns31 vvz dt j n1, pns31 vmb xx vvi pn31 av-j, cc av-j p-acp po31 n1,
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though he purpose to bestow it upon him, that he may come by it with difficulty;
though he purpose to bestow it upon him, that he may come by it with difficulty;
cs pns31 vvb pc-acp vvi pn31 p-acp pno31, cst pns31 vmb vvi p-acp pn31 p-acp n1;
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