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THE FIRST SERMON. 1. THES. 5. 17. Pray continually.
THE FIRST SERMON. 1. THESE. 5. 17. prey continually.
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THe Apostle here, in the latter end of this Epistle, heape• … vp many precepts together,
THe Apostle Here, in the latter end of this Epistle, heape• … up many Precepts together,
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and therefore, we shall not need to seeke out the dependance of these words vpon those that go before, or those that follow after.
and Therefore, we shall not need to seek out the dependence of these words upon those that go before, or those that follow After.
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Reioyce evermore (• … aith he) Pray 〈 ◊ 〉, in all things gi• … thankes: Rejoice evermore (• … aith he) Pray 〈 ◊ 〉, in all things gi• … thanks:
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for this is the will of God in Christ Iesus to you wards. for this is the will of God in christ Iesus to you wards.
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Wee are 〈 ◊ ◊ ◊ 〉 this Text ▪ 〈 ◊ 〉 this duty of of prayer 〈 ◊ 〉 co• … ended to vs,
we Are 〈 ◊ ◊ ◊ 〉 this Text ▪ 〈 ◊ 〉 this duty of of prayer 〈 ◊ 〉 co• … ended to us,
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and it is a commend from God himselfe delivered 〈 ◊ ◊ ◊ ◊ 〉 to be with our any great premises ▪ and reasons,
and it is a commend from God himself Delivered 〈 ◊ ◊ ◊ ◊ 〉 to be with our any great premises ▪ and Reasons,
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and indeed, having therefore the more authority in it. Pray Continually. IN the handling of which we will do these three things.
and indeed, having Therefore the more Authority in it. Pray Continually. IN the handling of which we will do these three things.
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First, we will shew you what Prayer is. Secondly, why the Lord requires this at our hands; First, we will show you what Prayer is. Secondly, why the Lord requires this At our hands;
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for a man might obiect, The Lord knowes my wants well enough, he knowes my mind,
for a man might Object, The Lord knows my Wants well enough, he knows my mind,
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and how I am affected ▪ I, but yet the Lord will haue vs to pray, and to aske before hee will bestow it upon vs.
and how I am affected ▪ I, but yet the Lord will have us to pray, and to ask before he will bestow it upon us
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And lastly, what it is to pray continually. For the first.
And lastly, what it is to pray continually. For the First.
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If we should define prayer in generall to you, I would giue you no more but this description of it.
If we should define prayer in general to you, I would give you no more but this description of it.
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It is an expression of the mind to the Lord; Sometimes by words, sometimes without words, but yet there must 〈 ◊ ◊ ◊ 〉,It is an expression of the mind to the Lord; Sometime by words, sometime without words, but yet there must 〈 ◊ ◊ ◊ 〉,
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and some opening of the will to him; I 〈 ◊ 〉 is the generall.
and Some opening of the will to him; I 〈 ◊ 〉 is the general.
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But now to know what a rig• … 〈 ◊ 〉 is, what such a prayer is, as God accepts;
But now to know what a rig• … 〈 ◊ 〉 is, what such a prayer is, as God accepts;
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〈 ◊ ◊ 〉 haue another 〈 ◊ 〉 which must haue 〈 ◊ 〉 ingredient• … into 〈 ◊ 〉,
〈 ◊ ◊ 〉 have Another 〈 ◊ 〉 which must have 〈 ◊ 〉 ingredient• … into 〈 ◊ 〉,
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and so, Prayer is, nothing else but an 〈 ◊ 〉, 〈 ◊ 〉 • … ering of th• … se holy, • … d good dispositions to God, that • … rise 〈 ◊ 〉 ▪ 〈 ◊ 〉 spirit;
and so, Prayer is, nothing Else but an 〈 ◊ 〉, 〈 ◊ 〉 • … ering of th• … se holy, • … worser good dispositions to God, that • … rise 〈 ◊ 〉 ▪ 〈 ◊ 〉 Spirit;
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〈 ◊ 〉 the • … generate part, in the 〈 ◊ 〉 of 〈 ◊ 〉 Christ ▪ Where you are to obserue this;〈 ◊ 〉 the • … generate part, in the 〈 ◊ 〉 of 〈 ◊ 〉 christ ▪ Where you Are to observe this;
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That the prayers, that wee make, a• … e divided into one of these two sorts: First:
That the Prayers, that we make, a• … e divided into one of these two sorts: First:
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Some are such prayers 〈 ◊ 〉 are the expression of our owne spirits, the voice of our owne spirits,
some Are such Prayers 〈 ◊ 〉 Are the expression of our own spirits, the voice of our own spirits,
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and there i• … nothing but flesh in them;
and there i• … nothing but Flesh in them;
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such prayers as any naturall m• … n may make to the Lord. And these the Lord regards not, hee knowes not the meaning of them, that is he do• … h not accept them.
such Prayers as any natural m• … n may make to the Lord. And these the Lord regards not, he knows not the meaning of them, that is he do• … h not accept them.
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Secondly, There are prayers that are the voice of Gods own Spirit, that is, such as arise from the regenerate part which is within vs, which is quickened and inlarged to pray from the immediate helpe of the holy Ghost; These prayers are onely accepted;
Secondly, There Are Prayers that Are the voice of God's own Spirit, that is, such as arise from the regenerate part which is within us, which is quickened and enlarged to pray from the immediate help of the holy Ghost; These Prayers Are only accepted;
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And of these it is said, he knowes the meaning of the Spirit ▪ That is, hee so knowes it,
And of these it is said, he knows the meaning of the Spirit ▪ That is, he so knows it,
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and sees it, that also he accepts it.
and sees it, that also he accepts it.
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Therefore you shall see in Hosea 7. 14. when they prayed, and prayed earnestly, yea they set a day a part for prayer, they called a solemne Assembly.
Therefore you shall see in Hosea 7. 14. when they prayed, and prayed earnestly, yea they Set a day a part for prayer, they called a solemn Assembly.
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And kept a fast, yet, saith the Lord plainly, yee did not call vpon me when you howled vpon your bedd• …;
And kept a fast, yet, Says the Lord plainly, ye did not call upon me when you howled upon your bedd• …;
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for (saith he you assembled your selues for corne, and for mine, which any naturall man may doe;for (Says he you assembled your selves for corn, and for mine, which any natural man may do;
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And therefore, (saith he) • … t is but a • … wling. It is the voice of beasts to seeke for wine,
And Therefore, (Says he) • … tO is but a • … wling. It is the voice of beasts to seek for wine,
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and oile, and 〈 ◊ 〉, but he saith plainely, you called not vpon • … e;
and oil, and 〈 ◊ 〉, but he Says plainly, you called not upon • … e;
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when, notwithstanding, they spent a whole day in prayer: But the meaning is; that the Lord regard• … this as no prayer a• … all.
when, notwithstanding, they spent a Whole day in prayer: But the meaning is; that the Lord regard• … this as no prayer a• … all.
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And therefore • … o open a little this description vnto you:
And Therefore • … oh open a little this description unto you:
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for it is one 〈 ◊ ◊ ◊ 〉 wee haue to doe, in the handling of this Text, to describe to you the meaning of this precept what the nature of prayer is, that you may know what kind of prayer it is, that prevailes with God. I say, it is an expre• … of holy and good 〈 ◊ 〉.
for it is one 〈 ◊ ◊ ◊ 〉 we have to do, in the handling of this Text, to describe to you the meaning of this precept what the nature of prayer is, that you may know what kind of prayer it is, that prevails with God. I say, it is an expre• … of holy and good 〈 ◊ 〉.
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I vse that expression, rather of dispositions then desores, because the• … e is some part of prayer that stands in thanksgiving when you desire nothing at Gods hands, I use that expression, rather of dispositions then desores, Because the• … e is Some part of prayer that Stands in thanksgiving when you desire nothing At God's hands,
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but giue thanks for that you haue receiued;
but give thanks for that you have received;
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mark, first, that they must be holy, & good the desires & dispositions must be good:
mark, First, that they must be holy, & good the Desires & dispositions must be good:
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for that i• … 〈 ◊ 〉 rule;
for that i• … 〈 ◊ 〉 Rule;
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all the affections and desire• … are good, or evill, according 〈 ◊ 〉 their obiects 〈 ◊ ◊ 〉 these that 〈 ◊ 〉 fixed vpon good 〈 ◊ 〉 ▪ 〈 ◊ 〉 good desires.
all the affections and desire• … Are good, or evil, according 〈 ◊ 〉 their objects 〈 ◊ ◊ 〉 these that 〈 ◊ 〉 fixed upon good 〈 ◊ 〉 ▪ 〈 ◊ 〉 good Desires.
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〈 ◊ ◊ ◊ ◊ 〉 ▪ what are the good things 〈 ◊ ◊ 〉 the desi• … s,
〈 ◊ ◊ ◊ ◊ 〉 ▪ what Are the good things 〈 ◊ ◊ 〉 the desi• … s,
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and dispositions of the 〈 ◊ 〉 good: They are temporall things and spiritual both.
and dispositions of the 〈 ◊ 〉 good: They Are temporal things and spiritual both.
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A man may pray for temporall thing• … in a spirituall manner, and the desire may be good;
A man may pray for temporal thing• … in a spiritual manner, and the desire may be good;
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And 〈 ◊ 〉 he may pray for spirituall things in a carnall manner, and the desire may bee naught.
And 〈 ◊ 〉 he may pray for spiritual things in a carnal manner, and the desire may be nought.
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Therefore that must be observed withall, that it is not simply the obiect, but there is a certaine manner of 〈 ◊ 〉.
Therefore that must be observed withal, that it is not simply the Object, but there is a certain manner of 〈 ◊ 〉.
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For example, if a man pray for 〈 ◊ 〉 things, for o• … 〈 ◊ 〉 comforts, 〈 ◊ 〉 things 〈 ◊ 〉 belong to the present 〈 ◊ 〉 of his body 〈 ◊ 〉:
For Exampl, if a man pray for 〈 ◊ 〉 things, for o• … 〈 ◊ 〉 comforts, 〈 ◊ 〉 things 〈 ◊ 〉 belong to the present 〈 ◊ 〉 of his body 〈 ◊ 〉:
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If he pray for them with these condi tions, that he prayeth for that which is convenient for him, he prays for such a measure a• … God se• … to be 〈 ◊ ◊ 〉 〈 ◊ 〉 ▪ 〈 ◊ 〉 with 〈 ◊ 〉 〈 ◊ 〉 for me, This prayer is good.
If he pray for them with these condi Actions, that he Prayeth for that which is convenient for him, he prays for such a measure a• … God se• … to be 〈 ◊ ◊ 〉 〈 ◊ 〉 ▪ 〈 ◊ 〉 with 〈 ◊ 〉 〈 ◊ 〉 for me, This prayer is good.
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Bu• … (if a• … 1. Tim. 6. If any 〈 ◊ 〉 will be rich) it is an inordinate desire when men wil haue excesse of these outward things,
Bu• … (if a• … 1. Tim. 6. If any 〈 ◊ 〉 will be rich) it is an inordinate desire when men will have excess of these outward things,
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and more then is 〈 ◊ 〉 for them.
and more then is 〈 ◊ 〉 for them.
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And agai• …, if you desire that which is conveient, and spend it vpon your 〈 ◊ 〉;
And agai• …, if you desire that which is conveient, and spend it upon your 〈 ◊ 〉;
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If you desire health ▪ and long life, that you may liue more pleasantly;
If you desire health ▪ and long life, that you may live more pleasantly;
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If you desire wealth, that you may liue more deliciously, and not simply that which the creature may desire,
If you desire wealth, that you may live more deliciously, and not simply that which the creature may desire,
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and • … o the • … nd that you may hee the more enabled to se• … e the Lord in these things, your desire is not good.
and • … oh the • … and that you may he the more enabled to se• … e the Lord in these things, your desire is not good.
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So I say, first it must bee for that which is convenient; secondly, you must not spend 〈 ◊ 〉 vpon your 〈 ◊ 〉, but in Gods service.
So I say, First it must be for that which is convenient; secondly, you must not spend 〈 ◊ 〉 upon your 〈 ◊ 〉, but in God's service.
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And lastly, wee must pray for them in a right method, First the Kingdome of God, and 〈 ◊ 〉 other things, that is, set a price on them,
And lastly, we must pray for them in a right method, First the Kingdom of God, and 〈 ◊ 〉 other things, that is, Set a price on them,
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as you ought, not too high a price, but value them aright. We should so pray for outward things as our prayers may be spirituall.
as you ought, not too high a price, but valve them aright. We should so pray for outward things as our Prayers may be spiritual.
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On the other side, a man may pray for spirituall things in a carnall manner, as for temporall things in a spirituall manner.
On the other side, a man may pray for spiritual things in a carnal manner, as for temporal things in a spiritual manner.
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A naturall man may pray • … rnestly for saith and for grace, and repentance, not out of any beautie that he sees in them, not out of any taste and relish ▪ that he hath of them,
A natural man may pray • … rnestly for Says and for grace, and Repentance, not out of any beauty that he sees in them, not out of any taste and relish ▪ that he hath of them,
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but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them:
but Because he thinks them a bridge to lead him to heaven and that he cannot come thither with out them:
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when he considers in his heart that hee cannot be • … ved without these things, I say,
when he considers in his heart that he cannot be • … ved without these things, I say,
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then hee may desire th• … m, and desire t• … em 〈 ◊ ◊ 〉.
then he may desire th• … m, and desire t• … em 〈 ◊ ◊ 〉.
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It was the 〈 ◊ ◊ ◊ 〉, who cryed so earnestly for grace, that hee might haue but a d• … p of it,
It was the 〈 ◊ ◊ ◊ 〉, who cried so earnestly for grace, that he might have but a d• … p of it,
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because he could not be saved without it, bee giues the reason himselfe, he said withall, hee saw no excellencie in it, he desired it not for it selfe;
Because he could not be saved without it, be gives the reason himself, he said withal, he saw no excellency in it, he desired it not for it self;
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and therefore he thought his prayers should not bee heard.
and Therefore he Thought his Prayers should not be herd.
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Thus you see that prayer is an expression of holy and good desires, and it is an offering them vp to the Lord.
Thus you see that prayer is an expression of holy and good Desires, and it is an offering them up to the Lord.
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I will not stand vpon that (you are well enough instructed in it) that whatsoever petition is made to the creature, it is not a prayer, they must 〈 ◊ 〉 be offered vp to the Lord. I will not stand upon that (you Are well enough instructed in it) that whatsoever petition is made to the creature, it is not a prayer, they must 〈 ◊ 〉 be offered up to the Lord.
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Then I adde, they a• … such as 〈 ◊ 〉 are so from the regenerate part, this is, looke how much there is of the 〈 ◊ 〉 part in a prayer, look how much 〈 ◊ 〉 holy Spirit hath to doe in it, looke how much 〈 ◊ 〉 from that which is called the 〈 ◊ 〉 〈 ◊ 〉;
Then I add, they a• … such as 〈 ◊ 〉 Are so from the regenerate part, this is, look how much there is of the 〈 ◊ 〉 part in a prayer, look how much 〈 ◊ 〉 holy Spirit hath to doe in it, look how much 〈 ◊ 〉 from that which is called the 〈 ◊ 〉 〈 ◊ 〉;
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so 〈 ◊ 〉 as it is sanctified, so farre that prayer is accepted and no further.
so 〈 ◊ 〉 as it is sanctified, so Far that prayer is accepted and no further.
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But, that wee may open this a little more fully, wee will shew you it by some other expressions of prayer, that we finde in the Scriptures.
But, that we may open this a little more Fully, we will show you it by Some other expressions of prayer, that we find in the Scriptures.
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It is called a l• … ft 〈 ◊ 〉 of the • … eart to God, a po• … ring forth of the soule to the Lord, 1. Sam. 1. 15. A 〈 ◊ 〉 of him i• … spirit, so Paul calleth it.
It is called a l• … ft 〈 ◊ 〉 of the • … eart to God, a po• … ring forth of the soul to the Lord, 1. Sam. 1. 15. A 〈 ◊ 〉 of him i• … Spirit, so Paul calls it.
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Now if we open these p• … rases vnto you a little, you shall know more fully wherein the nature of right praying to God co• … s.
Now if we open these p• … rases unto you a little, you shall know more Fully wherein the nature of right praying to God co• … s.
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That phrase the Apostle • … seth, who• … 〈 ◊ 〉 i• … my spirit (it is the same 〈 ◊ ◊ 〉 the original that 〈 ◊ ◊ 〉 fo• … fasting and 〈 ◊ 〉) Now what i• … that to pray to God in the spirit;
That phrase the Apostle • … seth, who• … 〈 ◊ 〉 i• … my Spirit (it is the same 〈 ◊ ◊ 〉 the original that 〈 ◊ ◊ 〉 fo• … fasting and 〈 ◊ 〉) Now what i• … that to pray to God in the Spirit;
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for a man may say, 〈 ◊ 〉 cannot make a prayer, but there is an act o• … hi• … mind goes to it, (and everie man what service soever he performe, his spirit must needes haue a hand in it,
for a man may say, 〈 ◊ 〉 cannot make a prayer, but there is an act o• … hi• … mind Goes to it, (and every man what service soever he perform, his Spirit must needs have a hand in it,
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so it cannot be performed without the mind.
so it cannot be performed without the mind.
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I take this to be the meaning of it, the Apostle his scope, is to distinguish the true and holy services of God from those that are but shadowes,
I take this to be the meaning of it, the Apostle his scope, is to distinguish the true and holy services of God from those that Are but shadows,
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and counterfeit, that are but the body and carcasse of right service. Therefore, when he saith.
and counterfeit, that Are but the body and carcase of right service. Therefore, when he Says.
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I serue the Lord in my spirit, or I pray in the spirit. The meaning is this,I serve the Lord in my Spirit, or I pray in the Spirit. The meaning is this,
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when the prayer of a man is not onely that which the vnderstanding dictates to him,
when the prayer of a man is not only that which the understanding dictates to him,
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but when the whole soule, the will and affection• … goe together with his petition, and whatsoever the petition is, a mans heart is affected accordingly.
but when the Whole soul, the will and affection• … go together with his petition, and whatsoever the petition is, a men heart is affected accordingly.
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As, for example, if a man come to confesse his sinnes, and yet sleights them inwardly in his heart;
As, for Exampl, if a man come to confess his Sins, and yet sleights them inwardly in his heart;
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If a man pray for reconciliation with God, and yet haue no longing and sighing in his heart after it,
If a man pray for reconciliation with God, and yet have no longing and sighing in his heart After it,
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if hee earnestly aske grace, and the • … ortification of sinfull lusts, when the heart doth not inwardly seek it,
if he earnestly ask grace, and the • … ortification of sinful Lustiest, when the heart does not inwardly seek it,
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now he praies not in the spirit.
now he prays not in the Spirit.
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To pray in the spirit is as that in Iohn 4. 24. He will be worshipped in spirit and in truth.
To pray in the Spirit is as that in John 4. 24. He will be worshipped in Spirit and in truth.
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The m• … ning is, so to pray, that the heart goe together with our petition,
The m• … ning is, so to pray, that the heart go together with our petition,
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also, this is the meaning of th• … t 〈 ◊ ◊ 〉 • … owreth forth his soule before the Lord.
also, this is the meaning of th• … tO 〈 ◊ ◊ 〉 • … owreth forth his soul before the Lord.
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So 〈 ◊ 〉 saith of her selfe;
So 〈 ◊ 〉 Says of her self;
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I am a woman troubled, &c. And po• … re • … t my soule before the Lord. I am a woman troubled, etc. And po• … re • … tO my soul before the Lord.
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That is when a man deliuers to God that which the vnderstanding and mind ha• … devised (for prayer is not a worke of 〈 ◊ 〉,
That is when a man delivers to God that which the understanding and mind ha• … devised (for prayer is not a work of 〈 ◊ 〉,
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or of memory,) but when a man powteth foorth his whole soule (that is) his will,
or of memory,) but when a man powteth forth his Whole soul (that is) his will,
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and affections, when they goe together, when there is no reservation in his mind;
and affections, when they go together, when there is no reservation in his mind;
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but when all within him is opened and explicate, and exposed to the view of the Lord, not as 〈 ◊ 〉 saith of himselfe,
but when all within him is opened and explicate, and exposed to the view of the Lord, not as 〈 ◊ 〉 Says of himself,
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when hee came to pray for the mortifying of his lusts, saith he, I had a secret inward desire that it should not bee done.
when he Come to pray for the mortifying of his Lustiest, Says he, I had a secret inward desire that it should not be done.
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Therefore when the soule is po• … red • … rth, the meaning is, that all • … e opened to him;
Therefore when the soul is po• … read • … rth, the meaning is, that all • … e opened to him;
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so that when a man wi• … make an acceptable prayer, hee must make this accompt, hee must then call in all 〈 ◊ 〉 thoughts and affections,
so that when a man wi• … make an acceptable prayer, he must make this account, he must then call in all 〈 ◊ 〉 thoughts and affections,
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and • … collect them together 〈 ◊ ◊ ◊ ◊ ◊ 〉, o• … 〈 ◊ 〉 the s• … ne 〈 ◊ ◊ ◊ ◊ ◊ 〉, • … nd that makes prayer 〈 ◊ ◊ ◊ ◊ ◊ 〉;
and • … collect them together 〈 ◊ ◊ ◊ ◊ ◊ 〉, o• … 〈 ◊ 〉 the s• … ne 〈 ◊ ◊ ◊ ◊ ◊ 〉, • … and that makes prayer 〈 ◊ ◊ ◊ ◊ ◊ 〉;
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wheras otherwise, it is but 〈 ◊ ◊ ◊ ◊ 〉 thing that hath no strength 〈 ◊ ◊ ◊ 〉 it.
whereas otherwise, it is but 〈 ◊ ◊ ◊ ◊ 〉 thing that hath no strength 〈 ◊ ◊ ◊ 〉 it.
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Now with all, this you must know, that when wee say the whole soule must goe together with the petition, the meaning 〈 ◊ 〉, that not onely the will,
Now with all, this you must know, that when we say the Whole soul must go together with the petition, the meaning 〈 ◊ 〉, that not only the will,
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and affections be imployed (〈 ◊ 〉 i• … 〈 ◊ 〉 naturall man, in his desire of health,
and affections be employed (〈 ◊ 〉 i• … 〈 ◊ 〉 natural man, in his desire of health,
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when hee is sicke, or w• … th assistance, • … d guidance in difficult cases, not onely the vnderstanding,
when he is sick, or w• … that assistance, • … worser guidance in difficult cases, not only the understanding,
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but the will and affections are 〈 ◊ 〉 • … gh, it is likelie) and therefore we adde 〈 ◊ ◊ 〉, that 〈 ◊ 〉 which is called the spirit, which is 〈 ◊ 〉 in the whole 〈 ◊ 〉, that 〈 ◊ 〉 be s• … a work in the performance of this 〈 ◊ ◊ ◊ ◊ ◊ 〉, whensoever we seek to him in prayer.
but the will and affections Are 〈 ◊ 〉 • … Gh, it is likely) and Therefore we add 〈 ◊ ◊ 〉, that 〈 ◊ 〉 which is called the Spirit, which is 〈 ◊ 〉 in the Whole 〈 ◊ 〉, that 〈 ◊ 〉 be s• … a work in the performance of this 〈 ◊ ◊ ◊ ◊ ◊ 〉, whensoever we seek to him in prayer.
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For this you know, that there are two things in a regenerate man (for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to God, seeing there is no spirit in him,
For this you know, that there Are two things in a regenerate man (for that you must take for granted by the Way that no natural man is able to make a prayer acceptable to God, seeing there is no Spirit in him,
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but in the regenerate man) there is I say flesh and spirit, now when we come to powre forth our hearts to the Lord, that which lyes vppermost will be ready to be powred forth first;
but in the regenerate man) there is I say Flesh and Spirit, now when we come to pour forth our hearts to the Lord, that which lies uppermost will be ready to be poured forth First;
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and that which is spirituall, it may be, lyes in the bottome, and that is kept in,
and that which is spiritual, it may be, lies in the bottom, and that is kept in,
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and so a man may make a carnall prayer, though he be a holy man; that is, when the flesh hath gotten the vpper hand;
and so a man may make a carnal prayer, though he be a holy man; that is, when the Flesh hath got the upper hand;
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as in some fits it may, when the mind is filled with worldly sorrow and wordly reioycing,
as in Some fits it may, when the mind is filled with worldly sorrow and wordly rejoicing,
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and worldly desires, and these would bee expressed to the Lord; it is a prayer that the Lord regards not,
and worldly Desires, and these would be expressed to the Lord; it is a prayer that the Lord regards not,
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though the man bee holy, from whence it comes, but right prayer is this, when the regenerate part is acted and stirred vp,
though the man be holy, from whence it comes, but right prayer is this, when the regenerate part is acted and stirred up,
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and the flesh that hinders, is remooved.
and the Flesh that hinders, is removed.
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For you must know this, that wheresoeuer there is a regenerate part in any man, there is a regenerate aptnesse in that to call vpon God; and it cannot bee disioyned from it,
For you must know this, that wheresoever there is a regenerate part in any man, there is a regenerate aptness in that to call upon God; and it cannot be disjoined from it,
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but that is not alwayes in act.
but that is not always in act.
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As we see a fountaine, it hath alwayes an aptnes to powre forth water, it is ready to breake into a current,
As we see a fountain, it hath always an aptness to pour forth water, it is ready to break into a current,
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but, if it be stopped with stones & mud, and other impediments, it cannot breake out,
but, if it be stopped with stones & mud, and other impediments, it cannot break out,
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so he that is a regenerate man, that hath a holy part in him, there is an aptnesse to prayer.
so he that is a regenerate man, that hath a holy part in him, there is an aptness to prayer.
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Which is that which our Saviour saith, Math. 26. 41. The spirit is willing, that is, there is alwayes a willing nesse that followes the spirit,
Which is that which our Saviour Says, Math. 26. 41. The Spirit is willing, that is, there is always a willing ness that follows the Spirit,
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or the regenerate part in a holy man, but saith he, The flesh is backeward, that is, it stops this fountaine,
or the regenerate part in a holy man, but Says he, The Flesh is backward, that is, it stops this fountain,
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and therefore Rom. 8. 27. The spirit is said there to helpe our infirmities, and to make requests for vs;
and Therefore Rom. 8. 27. The Spirit is said there to help our infirmities, and to make requests for us;
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that is, even as a man remooues stones from a • … ountaine with his hands,
that is, even as a man removes stones from a • … ountaine with his hands,
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and when he hath done that, it breaks out into a current, so the holy Ghost removes this flesh, that stops vp the current, the spirit takes away those carnal impediments that are in vs. And not onely so,
and when he hath done that, it breaks out into a current, so the holy Ghost removes this Flesh, that stops up the current, the Spirit Takes away those carnal impediments that Are in us And not only so,
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but stirreth vp the regenerate part, and when that is done, we are able to make a spirituall prayer to God in Christ Iesus; So that is the thing, that you are now to obserue, That the spirit must h• … lpe our infirmities,
but stirs up the regenerate part, and when that is done, we Are able to make a spiritual prayer to God in christ Iesus; So that is the thing, that you Are now to observe, That the Spirit must h• … lpe our infirmities,
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when we come to call vpon God, and our prayers bee so farre acceptable as they bee the fruits of the regenerate part;
when we come to call upon God, and our Prayers be so Far acceptable as they be the fruits of the regenerate part;
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now we want but one thing to adde in the definition. They are such prayers as are offered to God in the name of Iesus Christ.
now we want but one thing to add in the definition. They Are such Prayers as Are offered to God in the name of Iesus christ.
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This is a thing that you all know, that those prayers that are not offered vp in Christ, are not acceptable,
This is a thing that you all know, that those Prayers that Are not offered up in christ, Are not acceptable,
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because the person is not regarded.
Because the person is not regarded.
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It was the sinne of Vzzi• … in the 2. Chron. 26. he would goe to the Temple himselfe being a King on the throne,
It was the sin of Vzzi• … in the 2. Chronicles 26. he would go to the Temple himself being a King on the throne,
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and hee would offer incense without a Priest.
and he would offer incense without a Priest.
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Wee doe the very selfe-same thing, whensoever we goe to offer vp any prayer to God without Christ Iesus ▪ In the old 〈 ◊ 〉 men might bring their sacrifices,
we do the very selfsame thing, whensoever we go to offer up any prayer to God without christ Iesus ▪ In the old 〈 ◊ 〉 men might bring their Sacrifices,
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but still the Priest must off• … them;
but still the Priest must off• … them;
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so must w• … e here ▪ and the reason is given, Reu. 8. because the prayers that come from vs • … auour of the flesh, from which they come,
so must w• … e Here ▪ and the reason is given, Reu. 8. Because the Prayers that come from us • … auour of the Flesh, from which they come,
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and the Angell of the Couenant mingleth much incense with them, and makes them sweet and acceptable to God, with much incense, that is,
and the Angel of the Covenant mingleth much incense with them, and makes them sweet and acceptable to God, with much incense, that is,
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as the flesh is more, so there needes more incense, that they may be made acceptable to God the Father.
as the Flesh is more, so there needs more incense, that they may be made acceptable to God the Father.
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So that we haue indeed a double intercessour:
So that we have indeed a double intercessor:
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one is, the spirit that helpes our infirmities, that helpes vs to make our petitions, that quickens,
one is, the Spirit that helps our infirmities, that helps us to make our petitions, that quickens,
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and enlargeth our hearts to prayer:
and enlarges our hearts to prayer:
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The other is the intercessor to make them acceptable to God, that he may receiue them,
The other is the intercessor to make them acceptable to God, that he may receive them,
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and not refuse & reiect them.
and not refuse & reject them.
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So much shal serue for the first thing, to shew you what the duty is, what a right, true, and acceptable prayer is.
So much shall serve for the First thing, to show you what the duty is, what a right, true, and acceptable prayer is.
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Now for the second, Why we must pray (for that obi• … ction a man may make) the Lord knowes my minde well enough,
Now for the second, Why we must pray (for that obi• … ction a man may make) the Lord knows my mind well enough,
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and what needes such an expression of it by prayer? The reasons briefly why the Lord will haue vs to pray are taken: Partly from himselfe. And partly from vs. 1. From himselfe, though he be willing to bestow mercies vpon vs, yet he will haue vs aske his leaue before he doth it.
and what needs such an expression of it by prayer? The Reasons briefly why the Lord will have us to pray Are taken: Partly from himself. And partly from us 1. From himself, though he be willing to bestow Mercies upon us, yet he will have us ask his leave before he does it.
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As, you know ▪ fathers doe with their children, though they intend to bestow such things vpon them,
As, you know ▪ Father's do with their children, though they intend to bestow such things upon them,
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as are needfull, yet they will haue their children to aske it;
as Are needful, yet they will have their children to ask it;
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& as it is a common thing among men, though they be willing a man should passe through their ground yet they will haue leaue asked,
& as it is a Common thing among men, though they be willing a man should pass through their ground yet they will have leave asked,
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because by that meanes the propertie is acknowledged, otherwise it would be taken as a common high way,
Because by that means the property is acknowledged, otherwise it would be taken as a Common high Way,
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so the Lord will haue his servants come and aske, that they may acknowledge the propertie he hath in those gifts he bestowes vpon them:
so the Lord will have his Servants come and ask, that they may acknowledge the property he hath in those Gifts he bestows upon them:
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Indeede, otherwise we would forgetin what tenure we hold these blessings wee enioy, and what service wee owe to the Lord, as you know, there is a homage due to the Lord, that the Lord might bee acknowledged;
Indeed, otherwise we would forgetin what tenure we hold these blessings we enjoy, and what service we owe to the Lord, as you know, there is a homage endue to the Lord, that the Lord might be acknowledged;
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so the Lord will haue this duty of prayer performed that we may acknowledge him, that we hold a• … l of him,
so the Lord will have this duty of prayer performed that we may acknowledge him, that we hold a• … l of him,
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and that we might remember the service that we ought to doe to him, to rise and goe at his command, that is, to doe his service, which we would be ready to forget,
and that we might Remember the service that we ought to do to him, to rise and go At his command, that is, to do his service, which we would be ready to forget,
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if wee were not accustomed to the duty of calling on him.
if we were not accustomed to the duty of calling on him.
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Likewise he will haue it done for his honours sake, hee will hauen en call vpon him, that they may learne to reuerence him,
Likewise he will have it done for his honours sake, he will Haven en call upon him, that they may Learn to Reverence him,
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and likewise that oothers might be s• … irred vp to reverence him, and to honour him, and to feare him.
and likewise that Others might be s• … irred up to Reverence him, and to honour him, and to Fear him.
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The servants of a Prince doing honour and reverence to their Lord, they stirre vp those that are lookers on:
The Servants of a Prince doing honour and Reverence to their Lord, they stir up those that Are lookers on:
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And as the Schoolemen say of glory.
And as the Schoolmen say of glory.
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Glory is properly this, not when a man hath an excellencie in him, (fo• … that hee may ha• … e and yet bee without glorie) but glory is an ostentation, a shewing out of that excellencie.
Glory is properly this, not when a man hath an excellency in him, (fo• … that he may ha• … e and yet be without glory) but glory is an ostentation, a showing out of that excellency.
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It is the phrase that is vsed in the Sacrament; you shall celebrate the Sacrament, that you may shew forth the Lords death;
It is the phrase that is used in the Sacrament; you shall celebrate the Sacrament, that you may show forth the lords death;
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so the Lord will haue vs come and call vpon his name to shew forth the duty of prayer, and that we may shew forth his glory.
so the Lord will have us come and call upon his name to show forth the duty of prayer, and that we may show forth his glory.
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This is for the Lord himselfe.
This is for the Lord himself.
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Now for our selues, we are to doe it, partly, that the graces of his spirit may bee increased in vs: for prayer exerciseth our graces;
Now for our selves, we Are to do it, partly, that the graces of his Spirit may be increased in us: for prayer Exerciseth our graces;
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every grace is exercised in prayer, and they being exercised are increased.
every grace is exercised in prayer, and they being exercised Are increased.
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See an excellent place for this in Iude 20. That you beloved edifie your selues in the holy faith praying in the holy Ghost, as if hee should say, The way to edifie your selues,
See an excellent place for this in Iude 20. That you Beloved edify your selves in the holy faith praying in the holy Ghost, as if he should say, The Way to edify your selves,
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and build vp your selues is to pray in the holy Ghost; that is, spirituall prayer made through the power,
and built up your selves is to pray in the holy Ghost; that is, spiritual prayer made through the power,
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and assistance, and strength of the holy Ghost. Every such prayer it builds vs vp, it increaseth.
and assistance, and strength of the holy Ghost. Every such prayer it builds us up, it increases.
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Every grace in vs, faith, and repentance, and loue, and obedience, and feare, all are increased by prayer.
Every grace in us, faith, and Repentance, and love, and Obedience, and Fear, all Are increased by prayer.
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Partly, because they are exercised and set a worke in prayer: for the very exercise increaseth them.
Partly, Because they Are exercised and Set a work in prayer: for the very exercise increases them.
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And partly also, because prayer brings vs to Communion with God.
And partly also, Because prayer brings us to Communion with God.
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Now, if good company increase grace, how much more will Communion with the Lord himselfe quicken and increase it.
Now, if good company increase grace, how much more will Communion with the Lord himself quicken and increase it.
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Moreouer, this duty is required, that we may be acquainted with God: for there is a strangene, betweene the Lord and vs,
Moreover, this duty is required, that we may be acquainted with God: for there is a strangene, between the Lord and us,
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when wee doe not call vpon his name.
when we do not call upon his name.
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It is the command which you sh• … l finde i• … Iob 22. 21. Acquaint thy selfe with the Lord 〈 ◊ 〉 th• … ma• … st haue peace with him,
It is the command which you sh• … l find i• … Job 22. 21. Acquaint thy self with the Lord 〈 ◊ 〉 th• … ma• … Saint have peace with him,
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and th• … u shalt haue prosperitie. Now, you know how acq• … intance growes amongst men;and th• … u shalt have Prosperity. Now, you know how acq• … intance grows among men;
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it is by conversing together, by speaking one to another. On the other side;
it is by conversing together, by speaking one to Another. On the other side;
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wee say when that is broken off, when they salute not, when they speake not together, a strangenes growe• …; so it is in this:
we say when that is broken off, when they salute not, when they speak not together, a strangeness growe• …; so it is in this:
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when wee come to the Lord; and are frequent, and • … ervent in this du• … y of calling vpon him, we grow acquainted with him,
when we come to the Lord; and Are frequent, and • … ervent in this du• … y of calling upon him, we grow acquainted with him,
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and without it wee grow strangers, and the Lord dwells a• … arre off, we are not able to behold him,
and without it we grow Strangers, and the Lord dwells a• … Are off, we Are not able to behold him,
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except we be accustomed to it, and the more wee come into his presence, the more we are acquainted vvith hi• ….
except we be accustomed to it, and the more we come into his presence, the more we Are acquainted with hi• ….
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Therefore that is another reason why wee should vse this, that wee may get acquaintance with the Lord.
Therefore that is Another reason why we should use this, that we may get acquaintance with the Lord.
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Likewise, that vve may learne to be thankfull to him for those • … ercies vve haue received from hi• …;
Likewise, that we may Learn to be thankful to him for those • … ercies we have received from hi• …;
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for, if 〈 ◊ 〉 should bestow mercies vpon vs, vna• … ked, we vvould forget them, his hand would not be acknowledged in them,
for, if 〈 ◊ 〉 should bestow Mercies upon us, vna• … ked, we would forget them, his hand would not be acknowledged in them,
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and vvee would not see his providence in disposing those blessings that vve doe enioy,
and we would not see his providence in disposing those blessings that we do enjoy,
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but vvhen vve come to aske every thing before him, vve are then readie to see his hand more,
but when we come to ask every thing before him, we Are then ready to see his hand more,
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and to prize it more, and vve are disposed to more thankefulnesse.
and to prize it more, and we Are disposed to more thankfulness.
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So that it is a • … ure rule commonly ▪ vvhat vv• … e vvinne vvith prayer, that vvee vve• … re vvith thankefulnesse,
So that it is a • … ure Rule commonly ▪ what vv• … e win with prayer, that vvee vve• … re with thankfulness,
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and that vvhich vvee get vvithout praier, vvee spend, and vse without any lifting vp of the heart to God, in praising him,
and that which we get without prayer, we spend, and use without any lifting up of the heart to God, in praising him,
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and acknowledging 〈 ◊ 〉 hand, in b• … wing it vpon vs, • … o you see what 〈 ◊ 〉 duty is. And,
and acknowledging 〈 ◊ 〉 hand, in b• … wing it upon us, • … oh you see what 〈 ◊ 〉 duty is. And,
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Secondly, why the Lord will haue this duty performed.
Secondly, why the Lord will have this duty performed.
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Novv, thirdly (in a vvord) vvhat is it to pray continually, The word in the originall signifieth, such a performance of this duty, that you doe not cease to doe it, at such times as God requires it at your hands.
Now, Thirdly (in a word) what is it to pray continually, The word in the original signifies, such a performance of this duty, that you do not cease to do it, At such times as God requires it At your hands.
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Compare this vvith that in 2. Tim. 1. 3. The Apostle saith there, that hee hath him in continuall remembrance, praying for him night and day, vvhence the same vvord is vsed that is here.
Compare this with that in 2. Tim. 1. 3. The Apostle Says there, that he hath him in continual remembrance, praying for him night and day, whence the same word is used that is Here.
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Novv vve cannot thinke that the Apostle had Timot• … y in continuall remembrance, that he vvas never out of his thought,
Now we cannot think that the Apostle had Timot• … y in continual remembrance, that he was never out of his Thought,
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but the meaning is, vvhen he did call vpon God, from day to day, he still remembred him.
but the meaning is, when he did call upon God, from day to day, he still remembered him.
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So that to pray continually, is to pray very much, to pray at those times vvhen God requires vs to pray.
So that to pray continually, is to pray very much, to pray At those times when God requires us to pray.
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For it is the definition that Philosophers giue of idlenesse.
For it is the definition that Philosophers give of idleness.
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a man is then said to bee idle when hee doth not that which he• … ought, in the time when it is required of him.
a man is then said to be idle when he does not that which he• … ought, in the time when it is required of him.
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Hee is an idle man that workes not, when hee ought to worke;
He is an idle man that works not, when he ought to work;
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So hee is sayde not to pray continually that prayes not when hee ought to pray.
So he is said not to pray continually that prays not when he ought to pray.
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So that I conceive this to bee the meaning of the Apostle, R• … ioyce • … rmore (sayth hee) but when hee comes to this exhortation of prayer, hee contents not himselfe to say pray very often,
So that I conceive this to be the meaning of the Apostle, R• … joyce • … rmore (say he) but when he comes to this exhortation of prayer, he contents not himself to say pray very often,
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but pray continually, as wee vse 〈 ◊ 〉 expresse ourselues when wee would haue a thing frequently done, wee say, see that you be alwayes doing of this.
but pray continually, as we use 〈 ◊ 〉 express ourselves when we would have a thing frequently done, we say, see that you be always doing of this.
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So the 〈 ◊ 〉 is to shew that it should be exceeding often, and that it should be very much done.
So the 〈 ◊ 〉 is to show that it should be exceeding often, and that it should be very much done.
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Hence we gather this by the way, that we are bound to keepe our constant course of calling vpon God; at the least twise a day, whatsoever we doe more.
Hence we gather this by the Way, that we Are bound to keep our constant course of calling upon God; At the least twice a day, whatsoever we do more.
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But you will say what ground haue you for that, why doe you instance in that twice a day.
But you will say what ground have you for that, why do you instance in that twice a day.
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The ground of it is this, when the Apostle bids vs pray continually, doe it exceeding much, doe it very often, the least we can doe it is twice a day, we may doe it oftner, The ground of it is this, when the Apostle bids us pray continually, do it exceeding much, do it very often, the least we can do it is twice a day, we may do it oftener,
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but that, I say, is the least.
but that, I say, is the least.
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When wee haue such a command 〈 ◊ 〉 this, when we haue such a precept as this, Pray continually, and this rule illustrated by such examples as we t• … ue in the scriptures,
When we have such a command 〈 ◊ 〉 this, when we have such a precept as this, Pray continually, and this Rule illustrated by such Examples as we t• … we in the Scriptures,
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why is it recorded, if it be not true of euery example in that kind that is said of the generall example, 1 Cor. 10. They are written for our learning? when it is said that David prayed oft,
why is it recorded, if it be not true of every Exampl in that kind that is said of the general Exampl, 1 Cor. 10. They Are written for our learning? when it is said that David prayed oft,
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and Daniel expresly in the 6. Dan. 3. He prayed three times a day, that was his constant course.
and daniel expressly in the 6. Dan. 3. He prayed three times a day, that was his constant course.
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I say, we may thinke we are bound to doe it at the least twice a day.
I say, we may think we Are bound to do it At the least twice a day.
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Consider a little, the reason of it why we are bound to doe it.
Consider a little, the reason of it why we Are bound to do it.
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In the (Temple, you know, the Lord was worshipped twise a day, there was 〈 ◊ ◊ ◊ 〉, 〈 ◊ ◊ ◊ 〉 sacrifice.
In the (Temple, you know, the Lord was worshipped twice a day, there was 〈 ◊ ◊ ◊ 〉, 〈 ◊ ◊ ◊ 〉 sacrifice.
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What was the ground of that commandement• … there was no reason of it, but that the Lord might be worshipped,
What was the ground of that commandement• … there was no reason of it, but that the Lord might be worshipped,
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and that was the 〈 ◊ ◊ ◊ ◊ ◊ 〉 it done 〈 ◊ 〉 a day, morning and evening:
and that was the 〈 ◊ ◊ ◊ ◊ ◊ 〉 it done 〈 ◊ 〉 a day, morning and evening:
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but besides that, it vvas not onely that the Lord might be vvorshipped, (wherein we should follow that example of worshipping him morning and evening.) But likewise our occasions are such, that that is the least we can doe to call vpon him constantly morning and evening:
but beside that, it was not only that the Lord might be worshipped, (wherein we should follow that Exampl of worshipping him morning and evening.) But likewise our occasions Are such, that that is the least we can do to call upon him constantly morning and evening:
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for there is no day but we vse many blessings, and vve take many of his creatures.
for there is no day but we use many blessings, and we take many of his creatures.
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Now vvee may not take any of them without his leaue;
Now we may not take any of them without his leave;
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so that thou art bound to aske for them before thou take them, and pray for a blessing vpon them;
so that thou art bound to ask for them before thou take them, and pray for a blessing upon them;
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or else thou hast no right to them, thou hast no lawfull vse of them, that place is plaine, 1. Tim. 4. Everie Creature of God is good,
or Else thou hast no right to them, thou hast no lawful use of them, that place is plain, 1. Tim. 4. Every Creature of God is good,
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and ought not to bee refused, if it be receiued with thanksgiuing: for it is sanctified by prayer. and ought not to be refused, if it be received with thanksgiving: for it is sanctified by prayer.
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So that, if you take common blessings euery day, and doe not seeke them at the Lords hands before you take them, they are not sanctified vnto you, you haue not a lawfull vse of them, you haue no right vnto them.
So that, if you take Common blessings every day, and do not seek them At the lords hands before you take them, they Are not sanctified unto you, you have not a lawful use of them, you have no right unto them.
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Besides, my beloued, It is that which the Lord commands in every thing, Make your requests knowne in every thing, that is, vvhensoever you need any thing, make your requests knowne;
Beside, my Beloved, It is that which the Lord commands in every thing, Make your requests known in every thing, that is, whensoever you need any thing, make your requests known;
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so in every thing giue thankes.
so in every thing give thanks.
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And therfore the least we can doe vvhen vve have received, and do need so many mercies, is to give thankes,
And Therefore the least we can do when we have received, and do need so many Mercies, is to give thanks,
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and to seek to him so often, from day to day.
and to seek to him so often, from day to day.
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Moreover, doe not our hearts need it, are they not ready to goe out of order, are they not ready to contract hardnesse, are they not ready to goe from the Lord, and to bee hardned from Gods feare.
Moreover, do not our hearts need it, Are they not ready to go out of order, Are they not ready to contract hardness, Are they not ready to go from the Lord, and to be hardened from God's Fear.
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Therefore this duty is needfull, in that regard, to compose them, and bring them backe againe into order.
Therefore this duty is needful, in that regard, to compose them, and bring them back again into order.
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More ouer, doe not the sinnes we commit daily, put a necessity vpon vs, of doing this, that they may be forgiuen,
More over, do not the Sins we commit daily, put a necessity upon us, of doing this, that they may be forgiven,
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and done away, and that wee may be reconciled to God againe? Therefore do not thinke that it is an arbitrary thing to call vpon God twice a day,
and done away, and that we may be reconciled to God again? Therefore do not think that it is an arbitrary thing to call upon God twice a day,
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because there is no particular expresse command;
Because there is no particular express command;
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for, if you consider these places that I haue named, and the reasons, wee shall see there is a necessitie lyes vpon vs to doe it.
for, if you Consider these places that I have nam, and the Reasons, we shall see there is a necessity lies upon us to do it.
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So much shall serue for that, I come novv to make some vse of this that hath beene deliuered.
So much shall serve for that, I come now to make Some use of this that hath been Delivered.
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First, in that such prayers, as the Lord accepts, are an expression of holy desires, such desires as rise from the regenerate part of a man;
First, in that such Prayers, as the Lord accepts, Are an expression of holy Desires, such Desires as rise from the regenerate part of a man;
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Hence then we see that all natural men are in a miserable condition, when times of extreamitie come;
Hence then we see that all natural men Are in a miserable condition, when times of extremity come;
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and when the day of death comes, when there is no helpe in the world,
and when the day of death comes, when there is no help in the world,
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but seeking to the Lord, when all the creatures forsake them, and are not able to helpe them;
but seeking to the Lord, when all the creatures forsake them, and Are not able to help them;
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and there is no way to goe to the Lord but by prayer;
and there is no Way to go to the Lord but by prayer;
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if prayer bee an effect, and fruit of the regenerate part of a man, a carnal man is not able to helpe himselfe, hee is in a miserable condition.
if prayer be an Effect, and fruit of the regenerate part of a man, a carnal man is not able to help himself, he is in a miserable condition.
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Therefore let men consider this that put all off to times of extreamitie. Put the case, thou hast warning enough, at such a time.
Therefore let men Consider this that put all off to times of extremity. Put the case, thou hast warning enough, At such a time.
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Put the case thou hast the vse of thy vnderstanding, yet thou art not able to doe any good without this:
Put the case thou hast the use of thy understanding, yet thou art not able to do any good without this:
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For, if there be not grace in the heart, thou art not able to make a spirituall prayer to the Lord, that the Lord accepts.
For, if there be not grace in the heart, thou art not able to make a spiritual prayer to the Lord, that the Lord accepts.
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Therefore take heede of deferring, and putting off.
Therefore take heed of deferring, and putting off.
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Labour to bee regenerate, to haue your hearts renewed, while you haue time, and if thou bee not able to call vpon God in the time of health,
Labour to be regenerate, to have your hearts renewed, while you have time, and if thou be not able to call upon God in the time of health,
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how wilt thou doe it when thy wits, and thy spirit are spent, and lost, and in the times of sicknes and extreamity:
how wilt thou do it when thy wits, and thy Spirit Are spent, and lost, and in the times of sickness and extremity:
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therfore let that be considered, which we do but touch by the way briefly. Secondly, if the Lord command this, if it bee the command of God:
Therefore let that be considered, which we do but touch by the Way briefly. Secondly, if the Lord command this, if it be the command of God:
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Pray continually: Then take heed of neglecting this duty, rather bee exhorted to be frequent and servent in it, to continue therein, and watch there to with all perseuerance. Pray continually: Then take heed of neglecting this duty, rather be exhorted to be frequent and servient in it, to continue therein, and watch there to with all perseverance.
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It is a common fault amongst vs, either wee are ready to omit it, or to come to it vnwillingly, It is a Common fault among us, either we Are ready to omit it, or to come to it unwillingly,
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or else we performe it in a carelesse, and negligent manner, not considering, what a command lyeth vpon the sonnes of men to performe it constantly and conscionably.
or Else we perform it in a careless, and negligent manner, not considering, what a command lies upon the Sons of men to perform it constantly and Conscionably.
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I beseech you consider this, that it is a priviledge purchased by the blood of Iesus Christ, Christ dyed for this end, it cost him the shedding of his blood, That wee through him, might haue entrance to the throne of grace, and will you let such a priviledge as this lie still? If you doe,
I beseech you Consider this, that it is a privilege purchased by the blood of Iesus christ, christ died for this end, it cost him the shedding of his blood, That we through him, might have Entrance to the throne of grace, and will you let such a privilege as this lie still? If you do,
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so farre as is in you, you cause his blood to be shed in vaine:
so Far as is in you, you cause his blood to be shed in vain:
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for, if you neglect the priviledges gotten by that blood, so farre you neglect the blood, that procured them;
for, if you neglect the privileges got by that blood, so Far you neglect the blood, that procured them;
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but to neglect this duty is to neglect that. Besides, if wee aske you the reason;
but to neglect this duty is to neglect that. Beside, if we ask you the reason;
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why you abstaine from other sins, why you steale not, why you commit not adulterie, and murther;
why you abstain from other Sins, why you steal not, why you commit not adultery, and murder;
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The reason that you giue, i• …, because the Lord hath commanded you. Hath not the Lord commanded you to pray constantly, at all times?
The reason that you give, i• …, Because the Lord hath commanded you. Hath not the Lord commanded you to pray constantly, At all times?
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If you make conscience of one commandemēt, why doe you not of another? consider Daniel in this case, Dan. 6. hee would not omit a constant course of prayer, he did it 3. times a dayes,
If you make conscience of one Commandment, why do you not of Another? Consider daniel in this case, Dan. 6. he would not omit a constant course of prayer, he did it 3. times a days,
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& that was his ordinary custome.
& that was his ordinary custom.
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If he would not omit it to spare his life, if he would not omit it in such a case of danger as that,
If he would not omit it to spare his life, if he would not omit it in such a case of danger as that,
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why will you omit it for businesse, for a little aduantage, for a little gaine,
why will you omit it for business, for a little advantage, for a little gain,
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for a little wealth or pelie, or pompe or pleasure, or whatsoever may draw you from that duty? doe but consider what an vnreasonable,
for a little wealth or pelie, or pomp or pleasure, or whatsoever may draw you from that duty? do but Consider what an unreasonable,
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and how vnequall a thing it is, that when the Lord giues vs meate and drinke,
and how unequal a thing it is, that when the Lord gives us meat and drink,
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and cloathes, from day to day, when he giues vs sleepe, euerie night, when hee prouides for vs such comforts,
and clothes, from day to day, when he gives us sleep, every night, when he provides for us such comforts,
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as wee haue neede of (as there is not the least creature that doth vs any service,
as we have need of (as there is not the least creature that does us any service,
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but as farre as he sets it a worke to doe that service) for vs to forget him,
but as Far as he sets it a work to do that service) for us to forget him,
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and not to giue him thankes, and not to ask these things at his hands, not to seeke vnto him,
and not to give him thanks, and not to ask these things At his hands, not to seek unto him,
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but to liue as without God in the world, as we do, when we neglect this duty.
but to live as without God in the world, as we do, when we neglect this duty.
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I say, it is a profession of living without God in the world; wee are strangers to him, it is open rebellion against him.
I say, it is a profession of living without God in the world; we Are Strangers to him, it is open rebellion against him.
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Therefore take heed of omitting it, take heed of neglecting it.
Therefore take heed of omitting it, take heed of neglecting it.
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Besides all this, wee should doe it for our owne sakes, if wee consider what vse we haue of this duty for our selues.
Beside all this, we should do it for our own sakes, if we Consider what use we have of this duty for our selves.
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Is it not the key that openeth all Gods treasures? when heaven was shut vp, was not this the key that opened? when the wombes were shut vp, was not this it that opened? you know, Eliah prayed for raine, so wee may say for every other blessing.
Is it not the key that Openeth all God's treasures? when heaven was shut up, was not this the key that opened? when the wombs were shut up, was not this it that opened? you know, Elijah prayed for rain, so we may say for every other blessing.
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All Gods treasures are lockt vp, to those that doe not call vpon his name, this opens the doore to them all, whatsoever they be that we haue occasion to vse, this is effectuall;
All God's treasures Are locked up, to those that do not call upon his name, this Opens the door to them all, whatsoever they be that we have occasion to use, this is effectual;
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it doth it better then any thing besides.
it does it better then any thing beside.
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If a man be sicke, I will be bold to say it, a faithfull prayer is more able to heale his disease then the best medicine, The prayer of faith shall heale the sicke.
If a man be sick, I will be bold to say it, a faithful prayer is more able to heal his disease then the best medicine, The prayer of faith shall heal the sick.
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Iam 5. you know, the woman that had the bloody issue, when she had spent al vpon Phisitians, and could doe no good; Iam 5. you know, the woman that had the bloody issue, when she had spent all upon Physicians, and could do no good;
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Then shee comes to Christ, and offered faithfull prayer to him, that did it, when so many years phisick could not do it, beloued,
Then she comes to christ, and offered faithful prayer to him, that did it, when so many Years physic could not do it, Beloved,
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if there be a Prince or a great man, whose mindwe would haue turned towards vs, a faithfull prayer will doe it sooner then the best friends.
if there be a Prince or a great man, whose mindwe would have turned towards us, a faithful prayer will do it sooner then the best Friends.
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So it was with Nehemiah; you know his request, That the Lord would giue him favor in the fight of the man, if we be in any strait,
So it was with Nehemiah; you know his request, That the Lord would give him favour in the fight of the man, if we be in any strait,
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as it was in Iosephs case, if we haue any difficult matter to bring to passe, this prayer and seeking to the Lord will expedite,
as it was in Joseph's case, if we have any difficult matter to bring to pass, this prayer and seeking to the Lord will expedite,
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and set vs at libertie sooner, it will finde a way to bring it about more then all the wittes in the world;
and Set us At liberty sooner, it will find a Way to bring it about more then all the wits in the world;
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because it set• … God on work.
Because it set• … God on work.
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You haue no power to do any Certainely a praying Christian that is prevalent and potent with God (that seekes to him) hee is able to doe more then all the riches in the world, they set the diuell a worke;
You have no power to do any Certainly a praying Christian that is prevalent and potent with God (that seeks to him) he is able to do more then all the riches in the world, they Set the Devil a work;
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but prayer sets God a worke, it sets him a worke to doe vs good;
but prayer sets God a work, it sets him a work to do us good;
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and to heale vs, and to deliuer vs out of extremities, and therefore, I say for our owne sakes, even out or selfe. loue;
and to heal us, and to deliver us out of extremities, and Therefore, I say for our own sakes, even out or self. love;
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and for common comforts, you haue need to vse this.
and for Common comforts, you have need to use this.
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Certainely, if these things were beleeved (but you heare them, you giue vs the hearing for the time;
Certainly, if these things were believed (but you hear them, you give us the hearing for the time;
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but if they were beleeved,) many would be more frequent in this duty, they would not be so negligent in it,
but if they were believed,) many would be more frequent in this duty, they would not be so negligent in it,
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or come in so carelesse a manner to it.
or come in so careless a manner to it.
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Besides this, I beseech you to consider this, every man desires ioy, and comfort, & commonly one thing that keepes vs off from this duty, is sports and pleasures, one thing or other, that we take delight in, which dampe and hinder vs in these things, in spirituall performances, Prayer is the best way of al other to fil thy heart with ioy,
Beside this, I beseech you to Consider this, every man Desires joy, and Comfort, & commonly one thing that keeps us off from this duty, is sports and pleasures, one thing or other, that we take delight in, which damp and hinder us in these things, in spiritual performances, Prayer is the best Way of all other to fill thy heart with joy,
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as we see in Ioh. 16. 24. he saith there, In my name you haue asked nothing hitherto,
as we see in John 16. 24. he Says there, In my name you have asked nothing hitherto,
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but now aske that your ioy may be full. but now ask that your joy may be full.
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This is one motiue that Christ vseth to exhort vs to bee frequent in this duty, that our ioy may be ful:
This is one motive that christ uses to exhort us to be frequent in this duty, that our joy may be full:
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that I take to be the meaning of that of Iames the 5. If any be sad, let him pray; not onely because prayer is • … eable to such a disposition,
that I take to be the meaning of that of James the 5. If any be sad, let him pray; not only Because prayer is • … eable to such a disposition,
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but likewise it wil cheere him vp, it is the way to get comfort, if any be sad, let him pray.
but likewise it will cheer him up, it is the Way to get Comfort, if any be sad, let him pray.
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So it is in the 4th to the 〈 ◊ 〉. 〈 ◊ ◊ ◊ 〉 make your requests known: and the peace of God 〈 ◊ 〉 keepe you in the Communion of Iesus Christ.
So it is in the 4th to the 〈 ◊ 〉. 〈 ◊ ◊ ◊ 〉 make your requests known: and the peace of God 〈 ◊ 〉 keep you in the Communion of Iesus christ.
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That is it, that brings peace, and quietnes;
That is it, that brings peace, and quietness;
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and therefore there is much reason, why we should be constant in this duty, it is that which quickens vs, it is that which fills vs with ioy,
and Therefore there is much reason, why we should be constant in this duty, it is that which quickens us, it is that which fills us with joy,
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and comfort, and with peace, which is that that euery one desires. Moreouer, consider it is thy buckler, prayer is the helmet that keeps thee safe:
and Comfort, and with peace, which is that that every one Desires. Moreover, Consider it is thy buckler, prayer is the helmet that keeps thee safe:
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when a man neglects it, when he ceaseth to go to God by prayer, when he once shewes himselfe to be a stranger to the Lord by neglecting this duty,
when a man neglects it, when he ceases to go to God by prayer, when he once shows himself to be a stranger to the Lord by neglecting this duty,
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then he is out of the pales of his protection, like the conies that goe out of their burrowes:
then he is out of the pales of his protection, like the conies that go out of their burrows:
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for so is the Lord to those that pray, The Lord is a protection to those that call vpon his name.
for so is the Lord to those that pray, The Lord is a protection to those that call upon his name.
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The very calling vpon his name is a running vnder Gods wings, as it were, that is a putting our selues vnder his shadow,
The very calling upon his name is a running under God's wings, as it were, that is a putting our selves under his shadow,
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but when thou neglectest that, thou wandrest abroad from him.
but when thou neglectest that, thou wanderest abroad from him.
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Now do we not need protection from outward dangers, from day to day? doe wee not need to be kept from the inward danger of sinne and temptation? surely prayer is one part of the spirituall Armor, as we see in the 6. of the Ephes. In the compleat armour of God, prayer is reckoned vp the last,
Now do we not need protection from outward dangers, from day to day? do we not need to be kept from the inward danger of sin and temptation? surely prayer is one part of the spiritual Armour, as we see in the 6. of the Ephesians In the complete armour of God, prayer is reckoned up the last,
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as that that buckles vp all the rest, saith the Apostle, Continue in prayer, and watch to it with perseuerance.
as that that buckles up all the rest, Says the Apostle, Continue in prayer, and watch to it with perseverance.
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And you haue the more reason to doe it, because it is not only a part of this armor,
And you have the more reason to do it, Because it is not only a part of this armour,
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but it inables you to vse all the rest, To vse the word, and to vse faith:
but it inables you to use all the rest, To use the word, and to use faith:
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for prayer stirs them vp all.
for prayer stirs them up all.
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What is it to haue Armour, and not to haue it ready? now prayer makes it ready.
What is it to have Armour, and not to have it ready? now prayer makes it ready.
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Therfore you see Christ prescribes the same rule in the 26. 〈 ◊ 〉 4. Pray that ye enter not into tentation, as if that were the way to secure vs,
Therefore you see christ prescribes the same Rule in the 26. 〈 ◊ 〉 4. Pray that you enter not into tentation, as if that were the Way to secure us,
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and to shelter vs, and to keepe vs safe from falling in to temptation.
and to shelter us, and to keep us safe from falling in to temptation.
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It is a thing I would advise you to, to pray and to seeke to the Lord continually.
It is a thing I would Advice you to, to pray and to seek to the Lord continually.
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Therefore, if wee should vse onely this reason to you, to bee constant in this duty,
Therefore, if we should use only this reason to you, to be constant in this duty,
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because it is for your safetie, it were sufficient.
Because it is for your safety, it were sufficient.
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You know when a man is as a Citty whose walls are broken downe, when hee lies exposed to temptation, he is in a dangerous case.
You know when a man is as a city whose walls Are broken down, when he lies exposed to temptation, he is in a dangerous case.
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So I may vse this Dilema, to you if you haue a good disposition, if you thinke thus I hope I am well enough;
So I may use this Dilemma, to you if you have a good disposition, if you think thus I hope I am well enough;
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I hope my heart is in a temper good enough, I am not now exposed to any temptation, I feare nothing, make this argument against thy selfe;
I hope my heart is in a temper good enough, I am not now exposed to any temptation, I Fear nothing, make this argument against thy self;
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why doe I neglect so good a gale, if my heart be so well disposed to pray,
why do I neglect so good a gale, if my heart be so well disposed to pray,
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why doe I then omit it? Againe, if there be an indisposition in me,
why do I then omit it? Again, if there be an indisposition in me,
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why do I hazard my selfe? what if Sathan should set vpon thee, what if the world should set vpon thee, what if a sutable temptation agreeable to thy lusts be offered, art thou not in danger? and therefore a constant course should be kept in it, we should take heed of being negligent in it.
why do I hazard my self? what if Sathan should Set upon thee, what if the world should Set upon thee, what if a suitable temptation agreeable to thy Lustiest be offered, art thou not in danger? and Therefore a constant course should be kept in it, we should take heed of being negligent in it.
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And will a man now professe that hee hopes he is the servant of God, and in a good estate,
And will a man now profess that he hope's he is the servant of God, and in a good estate,
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although he do not pray so much as others, (we speake not of frequency simply,
although he do not pray so much as Others, (we speak not of frequency simply,
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but of such a performance as is required) I say, to professe that thou art a servant of Christ,
but of such a performance as is required) I say, to profess that thou art a servant of christ,
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and that thou louest 〈 ◊ 〉, and that he is thy husband, and that thou art his servant,
and that thou love 〈 ◊ 〉, and that he is thy husband, and that thou art his servant,
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and yet thou callest not upon him from day to day, this is an idle thing, it is impossible;
and yet thou Callest not upon him from day to day, this is an idle thing, it is impossible;
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if thou didst loue him, thou wouldst express thy self in calling vpō his name.
if thou didst love him, thou Wouldst express thy self in calling upon his name.
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Shal a friend that is but an acquaintance to vs, in whom we delight come to vs,
Shall a friend that is but an acquaintance to us, in whom we delight come to us,
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and we are willing to spend many houres with him, and shall we professe our selues to be friends of God, and him to be a friend to vs,
and we Are willing to spend many hours with him, and shall we profess our selves to be Friends of God, and him to be a friend to us,
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and that we delight in him, and yet neglect this duty? this is a common thing amongst you,
and that we delight in him, and yet neglect this duty? this is a Common thing among you,
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when you see a man that meditates all his matters himselfe, or, if he doe open his mind,
when you see a man that meditates all his matters himself, or, if he do open his mind,
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and tell them to somebody else, it must be such a one as professeth to be a friend to him,
and tell them to somebody Else, it must be such a one as Professes to be a friend to him,
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now if this friend should never heare from him, nor hee should never speake to him,
now if this friend should never hear from him, nor he should never speak to him,
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or if he doe, it is in such a negligent manner, as it may appeare, hee doth not trust him, he doth not regard what hee can doe for him,
or if he do, it is in such a negligent manner, as it may appear, he does not trust him, he does not regard what he can do for him,
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and he doth it so shortly, that hee can scarsely tell what the businesse is, I say, in such a case, would you not reckon his profession of friendship to be an idle,
and he does it so shortly, that he can scarcely tell what the business is, I say, in such a case, would you not reckon his profession of friendship to be an idle,
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and emptie profession? now apply it to thy selfe, those that say they haue communion with God, and they hope their estate is good enough, they stand in good tearms with him,
and empty profession? now apply it to thy self, those that say they have communion with God, and they hope their estate is good enough, they stand in good terms with him,
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but yet, if they • … e in any necessitie, for all the matters and occasions that fall out from day to day, either they thinke of them in themselues,
but yet, if they • … e in any necessity, for all the matters and occasions that fallen out from day to day, either they think of them in themselves,
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or they are apt enough to declare them to man, or if they goe to God, they doe it negligently, they post ouer the matter,
or they Are apt enough to declare them to man, or if they go to God, they do it negligently, they post over the matter,
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so as they haue scarce leisure to expresse themselues and their doings;
so as they have scarce leisure to express themselves and their doings;
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doe you thinke hee will take such for friends? and do you thinke, that this is a true sound and hearty profession? Therefore (to end this) I beseech you consider it,
do you think he will take such for Friends? and do you think, that this is a true found and hearty profession? Therefore (to end this) I beseech you Consider it,
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and take heede of being remisse, and negligent in it, you see it is a command from the Lord, Pray continually.
and take heed of being remiss, and negligent in it, you see it is a command from the Lord, Pray continually.
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And so much for this time. FINIS.
And so much for this time. FINIS.
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THE SECOND SERMON. 1. THES. 5. 17. Pray continually.
THE SECOND SERMON. 1. THESE. 5. 17. prey continually.
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NOt to repeate what hath beene delivered, but to presse this point on vs a little further (for what is more necessarie,
NOt to repeat what hath been Delivered, but to press this point on us a little further (for what is more necessary,
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then that wee should keepe a constant course in this duty, since the very life of Religion consists in it?) I adde this to all I prest in the morning, that if you doe neglect it, it exposeth you to great disadvantage, both for the outward man,
then that we should keep a constant course in this duty, since the very life of Religion consists in it?) I add this to all I pressed in the morning, that if you do neglect it, it exposeth you to great disadvantage, both for the outward man,
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and for the inward man, and there are but these two that you need to care for.
and for the inward man, and there Are but these two that you need to care for.
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For the outward man, it deprives you of the blessing; put the case, you haue never so good successe in your enterprizes;
For the outward man, it deprives you of the blessing; put the case, you have never so good success in your Enterprises;
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put the case you haue outward comforts in abundance, yet still the blessing is wanting,
put the case you have outward comforts in abundance, yet still the blessing is wanting,
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and not onely so, but it vncovers the roofe, as it were, and the curse is rayned downe vpon your tables, vpon your meat and drinke, vpon all the endeavours,
and not only so, but it uncovers the roof, as it were, and the curse is rained down upon your tables, upon your meat and drink, upon all the endeavours,
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and all the enterprizes you take in hand.
and all the Enterprises you take in hand.
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We consider not what we doe, when we neglect this duty, what dangers we expose our selues vnto from day to day:
We Consider not what we do, when we neglect this duty, what dangers we expose our selves unto from day to day:
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for it is one thing to haue outward comforts, and another thing to haue the blessing with them.
for it is one thing to have outward comforts, and Another thing to have the blessing with them.
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Besides, consider what losse you suffer in the inward man, when you neglect this duty at any time:
Beside, Consider what loss you suffer in the inward man, when you neglect this duty At any time:
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for that is ready to be distempered;
for that is ready to be distempered;
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and to goe out of order, it is ready to contract hardnesse, to contract soile, spirituall grace is ready to decay.
and to go out of order, it is ready to contract hardness, to contract soil, spiritual grace is ready to decay.
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It falls out with mans heart, as it doth with a garden that is neglected;
It falls out with men heart, as it does with a garden that is neglected;
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it will quickly be overcome with weedes, if you looke not diligently to it, and the way to looke to it is constancy in this duty. That is a notable place:
it will quickly be overcome with weeds, if you look not diligently to it, and the Way to look to it is constancy in this duty. That is a notable place:
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Iob 154. when Eliphaz observed some distēper in Iobs affections (as he apprehended it) he tels him that the speech he vsed was not comely, Job 154. when Eliphaz observed Some distemper in Jobs affections (as he apprehended it) he tells him that the speech he used was not comely,
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but vaine and sinnefull, and what then? surely Iob (saith he) thou restrainest prayer from the Lord, as if he should say, it is impossible, Iob that thou shouldest fall into these distempers,
but vain and sinful, and what then? surely Job (Says he) thou restrainest prayer from the Lord, as if he should say, it is impossible, Job that thou Shouldst fallen into these distempers,
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if thou did de• … keepe thy course constantly in this duty, therefore surely, saith he, thou restrainest prayer from the Lord; So it is with vs, let vs restraine prayer from God, and distempers will arise quickly in our spirits, worldly mindednesse will bee ready to grow vpon vs, wee shall be apt to be carnall, we shall forget God, and forget our selues,
if thou did de• … keep thy course constantly in this duty, Therefore surely, Says he, thou restrainest prayer from the Lord; So it is with us, let us restrain prayer from God, and distempers will arise quickly in our spirits, worldly Mindedness will be ready to grow upon us, we shall be apt to be carnal, we shall forget God, and forget our selves,
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and forget the good purposes, and desires wee had;
and forget the good Purposes, and Desires we had;
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and therefore, that you may keepe your hearts in order, you must keepe a constant course in this duty:
and Therefore, that you may keep your hearts in order, you must keep a constant course in this duty:
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for if you doe (though your peace be interrupted) this will repaire it againe, it will make vp the breaches againe;
for if you do (though your peace be interrupted) this will repair it again, it will make up the Breaches again;
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though there bee some distempered affections, that grow vpon vs, yet prayer will compose all. As sleepe composeth drunkennesse:
though there be Some distempered affections, that grow upon us, yet prayer will compose all. As sleep composeth Drunkenness:
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so prayer will compose the affections, a man may pray himselfe sober againe, nothing doth it sooner, nothing doth it more effectually;
so prayer will compose the affections, a man may pray himself Sobrium again, nothing does it sooner, nothing does it more effectually;
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and this you shall finde, that as you, eyther omit it, or slight it over;
and this you shall find, that as you, either omit it, or slight it over;
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so you shall finde a proportionable weaknesse growing vpon the inward man, as the body feeles,
so you shall find a proportionable weakness growing upon the inward man, as the body feels,
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when it neglecteth either sleepe, or diet, or exercise: therefore, to end this exhortation, let vs bee constant in it.
when it neglecteth either sleep, or diet, or exercise: Therefore, to end this exhortation, let us be constant in it.
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Onely remember this (when wee exhort you thus to keepe a constant course, for which you heard so many reasons in the morning, I say, remember this caution) that if it be performed in a formall,
Only Remember this (when we exhort you thus to keep a constant course, for which you herd so many Reasons in the morning, I say, Remember this caution) that if it be performed in a formal,
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or in a customary, and overly manner, you were as good to omit it altogether: for the Lord takes not our prayers by number, but by waight:
or in a customary, and overly manner, you were as good to omit it altogether: for the Lord Takes not our Prayers by number, but by weight:
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when it is an outward picture, a dead carcasse of prayer, when there is no life, no servencie in it, hee regards it not, be not deceiued in this, it is a very vsuall deceipt, it may bee a mans conscience would bee vpon him,
when it is an outward picture, a dead carcase of prayer, when there is no life, no fervency in it, he regards it not, be not deceived in this, it is a very usual deceit, it may be a men conscience would be upon him,
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if hee should omit it altogether, and therefore when hee doth something, his heart is satisfied,
if he should omit it altogether, and Therefore when he does something, his heart is satisfied,
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and so hee growes worse and worse, therefore, consider, that the very doing of the dutie, is not that which the Lord heedes,
and so he grows Worse and Worse, Therefore, Consider, that the very doing of the duty, is not that which the Lord heeds,
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but hee will haue it so performed;
but he will have it so performed;
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that the end may be obtained, and that the thing may bee effected, for which you pray.
that the end may be obtained, and that the thing may be effected, for which you pray.
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If a man send his servant to goe to such a place, it is not his going to and fro that he regards,
If a man send his servant to go to such a place, it is not his going to and from that he regards,
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but hee would haue him to dispatch the businesse;
but he would have him to dispatch the business;
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so in all other workes, hee cares not for the formalitie of performance, but would haue the thing so done, that it may bee of vse to him;
so in all other works, he Cares not for the formality of performance, but would have the thing so done, that it may be of use to him;
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if you set a servant to make a fire for you, and he goe, and lay some greene wood together,
if you Set a servant to make a fire for you, and he go, and lay Some green wood together,
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and perhaps put a few coales vnder, this is not to make a fire for you,
and perhaps put a few coals under, this is not to make a fire for you,
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but hee must, either get dry wood, or he must blow till it burne, and be fit for vse;
but he must, either get dry wood, or he must blow till it burn, and be fit for use;
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so when your hearts are vnfit, when they are like greene wood, when you come to warme them,
so when your hearts Are unfit, when they Are like green wood, when you come to warm them,
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and to quicken them by prayer to God, it may be, you post over this dutie,
and to quicken them by prayer to God, it may be, you post over this duty,
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and leaue your hearts as cold, and as distempered as they were before: My beloved, this is not to performe this dutie.
and leave your hearts as cold, and as distempered as they were before: My Beloved, this is not to perform this duty.
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The dutie is effectuallie performed, when your hearts are wrought vpon by it, & when they are brought to a better tune,
The duty is effectually performed, when your hearts Are wrought upon by it, & when they Are brought to a better tune,
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and to a better temper then they were before.
and to a better temper then they were before.
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If you find sinnefull lusts, there your businesse is to worke them out by praier, to reason the matter, to expostulate the thing before the Lord, and not to glue over, till you haue set all the wheeles of your soule right, till you haue made your hearts perfect with God; and if you finde your hearts too much cleaving to the world, you must wean them, and take them off;
If you find sinful Lustiest, there your business is to work them out by prayer, to reason the matter, to expostulate the thing before the Lord, and not to glue over, till you have Set all the wheels of your soul right, till you have made your hearts perfect with God; and if you find your hearts too much cleaving to the world, you must wean them, and take them off;
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if you finde a deadnes, and vnaptnes, and indisposition in you, you must lift vp your soules to the Lord, and not give over till you bee quickened,
if you find a deadness, and unaptness, and indisposition in you, you must lift up your Souls to the Lord, and not give over till you be quickened,
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and this is to performe the dutie in such a manner, as the Lord accepts, otherwise it is an hypocriticall performance:
and this is to perform the duty in such a manner, as the Lord accepts, otherwise it is an hypocritical performance:
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for this is hypocrisie, when a man is not willing to let the dutie goe altogether,
for this is hypocrisy, when a man is not willing to let the duty go altogether,
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nor yet is willing to performe it serventlie, and in a quicke, and zealous manner: for hee that omits it altogether is a profane person;
nor yet is willing to perform it serventlie, and in a quick, and zealous manner: for he that omits it altogether is a profane person;
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and hee that performes it zealoussie, and to purpose is a holy man:
and he that performs it zealoussie, and to purpose is a holy man:
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but an hypocrite goes betweene both, hee would doe something at it, but hee will not doe it throughlie.
but an hypocrite Goes between both, he would do something At it, but he will not do it throughly.
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And therefore, if thou finde thou hast• … • … ubbered over this dutie from day to day, that thou performest it in a negligent manner,
And Therefore, if thou find thou hast• … • … ubbered over this duty from day to day, that thou performest it in a negligent manner,
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and perfunctorilie, know that it is an hypocriticall performance, and therefore when wee spend so much time in exhorting you to a constant course in this dutie, still remember, that you must performe it in such a manner, that it may haue heate,
and perfunctorily, know that it is an hypocritical performance, and Therefore when we spend so much time in exhorting you to a constant course in this duty, still Remember, that you must perform it in such a manner, that it may have heat,
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and life in it, that it may be acceptable to God, and do good to your own hearts, to bring them to a more holie frame of grace,
and life in it, that it may be acceptable to God, and do good to your own hearts, to bring them to a more holy frame of grace,
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and to a better temper, then, it may bee you found them in, when you went about the dutie.
and to a better temper, then, it may be you found them in, when you went about the duty.
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And if you obiect now, I, but it will cost vs much time to doe this?
And if you Object now, I, but it will cost us much time to do this?
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Indeed, one common cause, amongst the rest, that keeps vs off from the through performance of this dutie is this:
Indeed, one Common cause, among the rest, that keeps us off from thee through performance of this duty is this:
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but (to speake to that in a word) remember this, that the time that is spent in calling vpon God hinders you not in your businesse, though it seem to hinder you,
but (to speak to that in a word) Remember this, that the time that is spent in calling upon God hinders you not in your business, though it seem to hinder you,
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and though it takes so much from the heape, yet indeed it increaseth the heape,
and though it Takes so much from the heap, yet indeed it increases the heap,
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as it is said of tithes and offerings, bring them in, and thinke not, that because you • … en the heape, that you are poorer men, no, saith the Lord, it will increase your store, I will open the windowes of heauen, and you shall haue so much the more for it;
as it is said of Tithes and offerings, bring them in, and think not, that Because you • … en the heap, that you Are Poorer men, no, Says the Lord, it will increase your store, I will open the windows of heaven, and you shall have so much the more for it;
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so it is true in this case. In other things you see it well enough.
so it is true in this case. In other things you see it well enough.
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You know, the ba• … ting of the horse, hinders not the iourney, and the oyling of the wheele,
You know, the ba• … ting of the horse, hinders not the journey, and the oiling of the wheel,
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and the whetting of the sithe, though there bee a stop in the work for a time,
and the whetting of the sith, though there be a stop in the work for a time,
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yet, as our 〈 ◊ 〉 saying is, a whet is no let, and the doing of this is no impediment.
yet, as our 〈 ◊ 〉 saying is, a whet is no let, and the doing of this is no impediment.
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Secondly, put the case it were, yet is it not the greater businesse? what is it that you g• … by all your labours,
Secondly, put the case it were, yet is it not the greater business? what is it that you g• … by all your labours,
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and trauailes? if it bee riches, it comes not into any comparison with grace, and holinesse, with that riches wherewith prayer makes you rich.
and travails? if it be riches, it comes not into any comparison with grace, and holiness, with that riches wherewith prayer makes you rich.
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But, say it bee some• … 〈 ◊ 〉 noble then that, as learning, and knowledge,
But, say it be some• … 〈 ◊ 〉 noble then that, as learning, and knowledge,
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yet, what is that to the renewing of Gods image in vs? were it not better to spend time to get grace to make vs rich to God; to make vs to get strength in the inward man, to passe through all varieties of afflictions, in getting that which is the chiefest excellencie of all others:
yet, what is that to the renewing of God's image in us? were it not better to spend time to get grace to make us rich to God; to make us to get strength in the inward man, to pass through all varieties of afflictions, in getting that which is the chiefest excellency of all Others:
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for is not that the best excellencie? When Adam was in Paradise, the having of Gods Image, you know, it excelled all other excellencies in the world and so it doth still,
for is not that the best excellency? When Adam was in Paradise, the having of God's Image, you know, it excelled all other excellencies in the world and so it does still,
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and the more you pray, the more you get of this image:
and the more you pray, the more you get of this image:
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for a man of much praier is alwaies a man of much grace, it much increaseth those spirituall gifts, which are better then al the outward things you can get by your imploiment and diligence in them:
for a man of much prayer is always a man of much grace, it much increases those spiritual Gifts, which Are better then all the outward things you can get by your employment and diligence in them:
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therefore, I say, though it doe spend you much time;
Therefore, I say, though it do spend you much time;
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yet know (as Christ said to Mary) he that praies much, though he be a great looser in other things,
yet know (as christ said to Marry) he that prays much, though he be a great looser in other things,
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yet he chooseth the better part.
yet he chooses the better part.
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Last of all consider this, when thou commest to offer sacrifice to God, wouldest thou offer that which cost thee nothing? if thy continuing in prayer,
Last of all Consider this, when thou Comest to offer sacrifice to God, Wouldst thou offer that which cost thee nothing? if thy Continuing in prayer,
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and spending much time in it should cost thee some disadvantage in thy affairs, and should loose thee that which another gaines, that thou gettest not so much knowledge,
and spending much time in it should cost thee Some disadvantage in thy affairs, and should lose thee that which Another gains, that thou gettest not so much knowledge,
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as another man doth, thou doest not so much in thy trade, in thy businesse, thou doest not set things in order, as thou mightest haue done;
as Another man does, thou dost not so much in thy trade, in thy business, thou dost not Set things in order, as thou Mightest have done;
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yet know this, that it is great wisedome to make our service to God costlie to vs; you know, Dauids choise:
yet know this, that it is great Wisdom to make our service to God costly to us; you know, David choice:
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Shall I offer to the Lord that which cost me nothing, and therfore he would needes giue the worth to 〈 ◊ 〉 the lebusue for that which he bought,Shall I offer to the Lord that which cost me nothing, and Therefore he would needs give the worth to 〈 ◊ 〉 the lebusue for that which he bought,
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and therefore since it is to a good master, that sees what you doe, that knowes what it costeth,
and Therefore since it is to a good master, that sees what you do, that knows what it costeth,
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and what losse you are at, and withall, that is willing and able to recompence it,
and what loss you Are At, and withal, that is willing and able to recompense it,
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why should you shorten this businesse, and post it over, because of other occasions, and other businesse that you haue to doe?
why should you shorten this business, and post it over, Because of other occasions, and other business that you have to do?
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Oh, but, a man will say further, I am willing to doe it, but I am vnfit for it,
O, but, a man will say further, I am willing to do it, but I am unfit for it,
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and it may be the longer I striue, the more vnfit I grow.
and it may be the longer I strive, the more unfit I grow.
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To this I answer, first, in generall, if thou doe it as well as thou canst,
To this I answer, First, in general, if thou do it as well as thou Canst,
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though thou do it not so well as thou wouldest, in this case, God accepts the will for the deed, when a man puts his strength to it,
though thou do it not so well as thou Wouldst, in this case, God accepts the will for the deed, when a man puts his strength to it,
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when there is no indiligence in him, when there is no lazinesse (for in that case he will not accept the will for the deed,
when there is no indiligence in him, when there is no laziness (for in that case he will not accept the will for the deed,
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but) when a man doth his vtmost, as those that would haue giuen more,
but) when a man does his utmost, as those that would have given more,
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and could not, their will was accepted for the deed, in 2. Cor. 8. 12. I say,
and could not, their will was accepted for the deed, in 2. Cor. 8. 12. I say,
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when thou doest what thou canst, when thou sparest no labour to get thy heart vpon the wing, to raise and quicken it,
when thou dost what thou Canst, when thou sparest no labour to get thy heart upon the wing, to raise and quicken it,
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and to inlarge it in this dutie: there God accepts it. But againe, I adde further, there is an vnskilfulnesse in going about this dutie:
and to enlarge it in this duty: there God accepts it. But again, I add further, there is an unskilfulness in going about this duty:
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many times when we are not fit, we thinke to make our selues fitter, by spending time in thoughts,
many times when we Are not fit, we think to make our selves fitter, by spending time in thoughts,
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and meditations before, which I denie not but they may be profitable, but yet this I will propound to you that the best way to fit our selues to this duty, when we finde an indisposition vnto it, is, not to stay till we haue prepared our selues by meditation,
and meditations before, which I deny not but they may be profitable, but yet this I will propound to you that the best Way to fit our selves to this duty, when we find an indisposition unto it, is, not to stay till we have prepared our selves by meditation,
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but to fall presently vpon the dutie, (I will giue you the reason of it) because,
but to fallen presently upon the duty, (I will give you the reason of it) Because,
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though a preparation is required for the performance of eues rie spirituall dutie, yet, the remote preparation is that which is intended,
though a preparation is required for the performance of eues rye spiritual duty, yet, the remote preparation is that which is intended,
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and meant, when we say we must prepare:
and meant, when we say we must prepare:
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for, if we speake of that which is immediate, the very doing of the dutie is the first preparation to it.
for, if we speak of that which is immediate, the very doing of the duty is the First preparation to it.
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For example, if a man were to runne a race, if he were to doe any bodily exercise, there must be strength of bodie, hee must be fed well, that he may haue abilitie,
For Exampl, if a man were to run a raze, if he were to do any bodily exercise, there must be strength of body, he must be fed well, that he may have ability,
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but the vse of the very exercise it selfe, the very particular act, that is of the same kind with the exercise, is the best to fit him for it ▪ so in this duty of prayer, it is true, to be strong in the inward man, to haue much knowledge, to haue much grace, makes a man able, and fit for the dutie;
but the use of the very exercise it self, the very particular act, that is of the same kind with the exercise, is the best to fit him for it ▪ so in this duty of prayer, it is true, to be strong in the inward man, to have much knowledge, to have much grace, makes a man able, and fit for the duty;
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but, if you speake of the immediate preparation for it, I say, the best way to prepare vs, is the very dutie it selfe;
but, if you speak of the immediate preparation for it, I say, the best Way to prepare us, is the very duty it self;
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as all actions, of the same kinde, increase the habits, so prayer makes vs fit for prayer;
as all actions, of the same kind, increase the habits, so prayer makes us fit for prayer;
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and that is a rule, the way to godlinesse is in the compasse of godlinesse it selfe, that is, the way to grow in any grace is the exercise of that grace.
and that is a Rule, the Way to godliness is in the compass of godliness it self, that is, the Way to grow in any grace is the exercise of that grace.
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It is a point that Luther pressed, and hee pressed it out of his owne experience, and this reason he vseth;
It is a point that Luther pressed, and he pressed it out of his own experience, and this reason he uses;
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in this case, saith he, when a man goes about to fit himselfe, by working on his owne thoughts,
in this case, Says he, when a man Goes about to fit himself, by working on his own thoughts,
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now he goes about to overcome himselfe by his owne strength, and to contend with Sathan alone,
now he Goes about to overcome himself by his own strength, and to contend with Sathan alone,
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but when a man feeleth an indisposition, and goes to God by prayer, & rests on God to fit him, he takes Gods strength to oppose the indisposition,
but when a man feeleth an indisposition, and Goes to God by prayer, & rests on God to fit him, he Takes God's strength to oppose the indisposition,
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and deadnes of his flesh, & the temptations of Sathan, that hinder him, and resists him.
and deadness of his Flesh, & the temptations of Sathan, that hinder him, and resists him.
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Therefore you shall find this to be the best way to fit your selues for prayer, namely, to performe the duty.
Therefore you shall find this to be the best Way to fit your selves for prayer, namely, to perform the duty.
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If you seeke to expedite, and devolue your selues, out of your vnfitnes, by the working of your own thoughts, commonly, you involue your selues farther into those labyrinths,
If you seek to expedite, and devolve your selves, out of your unfitness, by the working of your own thoughts, commonly, you involve your selves farther into those labyrinths,
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and are caught more and more. But this I speake by the way concerning matters of vnfitnes.
and Are caught more and more. But this I speak by the Way Concerning matters of unfitness.
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The maine answer to this obiection is that, which I gaue you before, that if a man doe what hee can,
The main answer to this objection is that, which I gave you before, that if a man do what he can,
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and do it faithfully, and in sinceritie, that indisposition shall not hinder him, but still remember, it must be done, it is not an excuse to vs, at any time,
and do it faithfully, and in sincerity, that indisposition shall not hinder him, but still Remember, it must be done, it is not an excuse to us, At any time,
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nor ought to be, that wee should omit the duty wholy, vnder pretence of an vnfitnes.
nor ought to be, that we should omit the duty wholly, under pretence of an unfitness.
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Thirdly, a man is ready to say againe, but I find many difficulties, how shall I doe to remove them?
Thirdly, a man is ready to say again, but I find many difficulties, how shall I do to remove them?
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The best way hereunto, is the very naming of the difficulties to you, that you may know them, and make account of them;
The best Way hereunto, is the very naming of the difficulties to you, that you may know them, and make account of them;
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therefore you must consider this in generall, that, indeede, it is not an easie thing to call vpon God constantly:
Therefore you must Consider this in general, that, indeed, it is not an easy thing to call upon God constantly:
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our misprision of the dutie, our reckoning of it, that it is a more facile,
our Misprision of the duty, our reckoning of it, that it is a more facile,
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and easie thing, then it is, makes vs more to slight it, and causeth vs not to goe about it with that intention, which otherwise we would,
and easy thing, then it is, makes us more to slight it, and Causes us not to go about it with that intention, which otherwise we would,
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but consider a little what it is.
but Consider a little what it is.
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The dutie is very spirituall, and our hearts are carnall, and it is no easie thing to bring spirituall duties, and carnall hearts together.
The duty is very spiritual, and our hearts Are carnal, and it is no easy thing to bring spiritual duties, and carnal hearts together.
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Besides, our natures are very backward to come into the Lords presence, partly by reason of his great glory, by reasō of his Mty, who dwels in light 〈 ◊ 〉, and our weake eyes are apt to be dazled with it,
Beside, our nature's Are very backward to come into the lords presence, partly by reason of his great glory, by reason of his Mty, who dwells in Light 〈 ◊ 〉, and our weak eyes Are apt to be dazzled with it,
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and partly out of an accustomednes, we are not vsed to it, and therefore wee are ready to flye from him,
and partly out of an accustomedness, we Are not used to it, and Therefore we Are ready to fly from him,
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as beasts that are wilde, and are not tamed to our hands, are ready to fly from vs,
as beasts that Are wild, and Are not tamed to our hands, Are ready to fly from us,
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so backward is our nature to come into his presence. Again, the variety of occasions hinders vs, euery thing keepes vs back;
so backward is our nature to come into his presence. Again, the variety of occasions hinders us, every thing keeps us back;
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if a mans heart be cheerfull, it is apt to delight in other things; if a mans heart be sad, on the other side;
if a men heart be cheerful, it is apt to delight in other things; if a men heart be sad, on the other side;
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if it bee a slight sadnes, men are ready to driue it away with company,
if it be a slight sadness, men Are ready to driven it away with company,
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and with sports, and with doing other things, and if the sadnesse be great, we are swallowed vp with anguish of spirit,
and with sports, and with doing other things, and if the sadness be great, we Are swallowed up with anguish of Spirit,
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and then any thing is easier then to pray, as you may see by Iudas, it was easier for him to dispatch himselfe,
and then any thing is Easier then to pray, as you may see by Iudas, it was Easier for him to dispatch himself,
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then to goe and call vpon God; so it is with men, when they haue excessiue griefe,
then to go and call upon God; so it is with men, when they have excessive grief,
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when their an guish of heart is exceeding great:
when their nias guish of heart is exceeding great:
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so that, whether a man hath a cheerefull disposition, or a sad, whether the sadnes bee great or small, still you shall finde a difficultie.
so that, whither a man hath a cheerful disposition, or a sad, whither the sadness be great or small, still you shall find a difficulty.
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If we be idle, & haue nothing to doe, our hearts will be possest with vaine thoughts,
If we be idle, & have nothing to do, our hearts will be possessed with vain thoughts,
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and, if we bee full of businesse, that distracts vs also, and indisposeth vs, on the other side: so still there are impediments.
and, if we be full of business, that distracts us also, and indisposeth us, on the other side: so still there Are impediments.
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But there is one great impediment, among the rest, and most common, which is worldly cares, and worldly-mindednes;
But there is one great impediment, among the rest, and most Common, which is worldly Cares, and worldly-mindednes;
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worldly cares hinder spirituall prayer, and spirituall conference, and the holy performance, almost, of euery duty,
worldly Cares hinder spiritual prayer, and spiritual conference, and the holy performance, almost, of every duty,
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and therefore, if you finde a difficultie in it, looke narrowly, if that be not the cause.
and Therefore, if you find a difficulty in it, look narrowly, if that be not the cause.
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Againe, another great cause of this difficultie in prayer, of such backwardnesse to it, of such indisposition to it, is,
Again, Another great cause of this difficulty in prayer, of such backwardness to it, of such indisposition to it, is,
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because we doe not well consider the nature of God, we want faith in his power,
Because we do not well Consider the nature of God, we want faith in his power,
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and in his prouidence we doe not consider, that he hath that disposing hand, which he hath in euery thing, that belongs to vs, in health, in sicknesse, in pouertie, in riches, in good successe, and ill successe:
and in his providence we do not Consider, that he hath that disposing hand, which he hath in every thing, that belongs to us, in health, in sickness, in poverty, in riches, in good success, and ill success:
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for, if we did see the prouidence of God, and acknowledge it more;
for, if we did see the providence of God, and acknowledge it more;
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we should be ready to call vpon him, but this want of faith in his providence, that the Lord is not seene in his greatnesse,
we should be ready to call upon him, but this want of faith in his providence, that the Lord is not seen in his greatness,
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and in his mightie power, this causeth men to be backward to seeke him, but very forward to seeke to the creatures.
and in his mighty power, this Causes men to be backward to seek him, but very forward to seek to the creatures.
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When we haue any thing to doe, of any consequence, we are ready to post from this man to that man,
When we have any thing to do, of any consequence, we Are ready to post from this man to that man,
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and from this meanes to that meanes, but very backward, and negligent to goe to God, in prayer, to haue the thing brought to passe, that wee desire,
and from this means to that means, but very backward, and negligent to go to God, in prayer, to have the thing brought to pass, that we desire,
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and this ariseth from want of faith, and from ignorance of God, and our not consideration of him.
and this arises from want of faith, and from ignorance of God, and our not consideration of him.
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Besides, Sathan hinders vs exceedingly in this duty:
Beside, Sathan hinders us exceedingly in this duty:
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for he knowes of what moment it is, and of what consequence, and therefore he doth as the Aramites did, hee fights not against small nor great,
for he knows of what moment it is, and of what consequence, and Therefore he does as the Aramites did, he fights not against small nor great,
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but against the King, he knowes it is this duty which quickens euery grace, it is the greatest enemy, which he hath, but against the King, he knows it is this duty which quickens every grace, it is the greatest enemy, which he hath,
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and if he can keepe vs from prayer, hee hath the vpper hand of vs, hee hath wrested the weapon out of our hands, hee hath disarmed vs,
and if he can keep us from prayer, he hath the upper hand of us, he hath wrested the weapon out of our hands, he hath disarmed us,
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as it were, and then he may do what he will with vs.
as it were, and then he may do what he will with us
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Likewise the sins we commit, especially grosse sinnes, they are a great hinderance to this duty, and keepe from the spirituall, and cheerefull performance of it:
Likewise the Sins we commit, especially gross Sins, they Are a great hindrance to this duty, and keep from the spiritual, and cheerful performance of it:
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for sinne wounds the conscience, it disioynteth, and dismembers the soule, and a disioynted member, you know, is vnfit to doe any businesse;
for sin wounds the conscience, it disjointeth, and dismembers the soul, and a disjointed member, you know, is unfit to do any business;
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yea, when the sinne is healed, and forgiven, yet there is a sorenesse left in the heart,
yea, when the sin is healed, and forgiven, yet there is a soreness left in the heart,
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though some assurance of pardon should follow, vpon the commission of a great sin, so that, that is another impediment.
though Some assurance of pardon should follow, upon the commission of a great since, so that, that is Another impediment.
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I must not stand to reckon vp many, we shall find enough by continuall experience. Onely this vse we must make of it, that, if the impediments bee so many,
I must not stand to reckon up many, we shall find enough by continual experience. Only this use we must make of it, that, if the impediments be so many,
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and the difficulties that keepe vs from a constant course in prayer, and from the performance of it to purpose,
and the difficulties that keep us from a constant course in prayer, and from the performance of it to purpose,
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so great, then we must put on a resolution to breake through all, and lay it,
so great, then we must put on a resolution to break through all, and lay it,
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as an inviolable law vpon our selues, that we will not alter.
as an inviolable law upon our selves, that we will not altar.
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Let vs thinke with our selues that the thing is difficult, and will cost all the care,
Let us think with our selves that the thing is difficult, and will cost all the care,
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and all the intention that may be;
and all the intention that may be;
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yea, when thou hast ouercome the difficulties at one time, it may be, the next day, thou shalt meet with nevv conflicts, new distempers, new affections, new strength of lust• …,
yea, when thou hast overcome the difficulties At one time, it may be, the next day, thou shalt meet with new conflicts, new distempers, new affections, new strength of lust• …,
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& a new dis position of mind will be on them, and therefore he that will bee constant in this duty, must put on a strong resolution;
& a new dis position of mind will be on them, and Therefore he that will be constant in this duty, must put on a strong resolution;
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as it was the saying of a holy man, one of the holiest men, that these latter times had, that he never went to pray to God, but he found so many impediments, that except he bound himselfe by an vnalterable resolution, that he resolued not to breake vpon any occasion, he could neuer haue kept a constant course in it,
as it was the saying of a holy man, one of the Holiest men, that these latter times had, that he never went to pray to God, but he found so many impediments, that except he bound himself by an unalterable resolution, that he resolved not to break upon any occasion, he could never have kept a constant course in it,
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or, if he had, hee should neuer haue kept himselfe from a formall, customary performance of it.
or, if he had, he should never have kept himself from a formal, customary performance of it.
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But I will adde no more, to presse this vpon you, there hath beene enough said, I beseech you consider it.
But I will add no more, to press this upon you, there hath been enough said, I beseech you Consider it.
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Now that which I promised in the morning to doe, which is, that, that doth exceedingly strengthen vs to the performance of this duty of calling vpon 〈 ◊ 〉, of praying continually (which we are here commanded to doe) is to remooue certaine obiections, which are in the mindes of men, that secretly weaken the estimation of this truth,
Now that which I promised in the morning to do, which is, that, that does exceedingly strengthen us to the performance of this duty of calling upon 〈 ◊ 〉, of praying continually (which we Are Here commanded to do) is to remove certain objections, which Are in the minds of men, that secretly weaken the estimation of this truth,
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and insensible takes vs off, when we marke them not:
and insensible Takes us off, when we mark them not:
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for, beloved, when we are so negligent in it, surely there is somethin• … that is the cause of it,
for, Beloved, when we Are so negligent in it, surely there is somethin• … that is the cause of it,
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and if wee could finde the cause, and remoove it, wee could not spend an houre better.
and if we could find the cause, and remove it, we could not spend an hour better.
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The obiections, that are commonly in the hearts of men, are many, I will name to you but these 4 briefly.
The objections, that Are commonly in the hearts of men, Are many, I will name to you but these 4 briefly.
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First, a man is ready to say, what need I spend so much time, and bee so large in the expression of my wants to God, when he knowes them? I cannot make them better knowne to him, hee knowes them well enough already,
First, a man is ready to say, what need I spend so much time, and be so large in the expression of my Wants to God, when he knows them? I cannot make them better known to him, he knows them well enough already,
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and therfore what needeth it?
and Therefore what needs it?
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To this I answer (in a word, because it is an obiection that hath not much weight in it) that it is true;
To this I answer (in a word, Because it is an objection that hath not much weight in it) that it is true;
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the Lord knowes thy wants, but withall, he will haue thee to know them;
the Lord knows thy Wants, but withal, he will have thee to know them;
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because, otherwise, thou wilt not seeke to him, thou wilt not set a price vpon the things, that hee bestowes on thee, thou wilt not be thankefull to him,
Because, otherwise, thou wilt not seek to him, thou wilt not Set a price upon the things, that he bestows on thee, thou wilt not be thankful to him,
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when he hath granted them, and therefore you shall finde, our Saviour Christ vseth this very argument,
when he hath granted them, and Therefore you shall find, our Saviour christ uses this very argument,
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as a meanes to quicken vs to prayer, saying, Your heavenly Father knowes what you haue neede of, what then? shall we not therfore pray? yes, saith he,
as a means to quicken us to prayer, saying, Your heavenly Father knows what you have need of, what then? shall we not Therefore pray? yes, Says he,
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therefore pray ye the more earnestly, and the more importunately to him: for since he knowes your wants, he will be more ready to heare your requests.
Therefore pray you the more earnestly, and the more importunately to him: for since he knows your Wants, he will be more ready to hear your requests.
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I, but, it will be said againe, that hee doth not only know them, but he also means, & purposeth to bestow them:
I, but, it will be said again, that he does not only know them, but he also means, & Purposes to bestow them:
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for hee hath made a promise to vs, and his promise i• … firme, and sure,
for he hath made a promise to us, and his promise i• … firm, and sure,
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and God is iust, and • … ust keepe his promise, and when he hath fully purposed it, what needs so much praying to bring it to passe?
and God is just, and • … ust keep his promise, and when he hath Fully purposed it, what needs so much praying to bring it to pass?
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I answer, the promises of God are to bee vnderstood with this secret condition annexed, I will doe such and such a thing for you,
I answer, the promises of God Are to be understood with this secret condition annexed, I will do such and such a thing for you,
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if you pray, though it be not expressed:
if you pray, though it be not expressed:
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and therefore, we see when God promised things in particular, yet still they prayed, and prayed earnestly.
and Therefore, we see when God promised things in particular, yet still they prayed, and prayed earnestly.
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When he promised Elish that it should raine, yet, wee see, he prayed and contended much in his prayer, when he made a promise to David, that hee would make him a house, yet you know David went to the house of the Lord, and sat before him,
When he promised Elisha that it should rain, yet, we see, he prayed and contended much in his prayer, when he made a promise to David, that he would make him a house, yet you know David went to the house of the Lord, and sat before him,
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and made earnest prayer, as is recorded in the 2. of Sam. so Daniel had particular promise,
and made earnest prayer, as is recorded in the 2. of Sam. so daniel had particular promise,
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and yet he prayed, and prayed long.
and yet he prayed, and prayed long.
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The example of our Saviour Christ is without exception, who had all the promises sure to him,
The Exampl of our Saviour christ is without exception, who had all the promises sure to him,
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yet, you see, he prayed, yea, he spent whole nights in prayer, and therefore you must so vnderstand it, that though you haue a promise made,
yet, you see, he prayed, yea, he spent Whole nights in prayer, and Therefore you must so understand it, that though you have a promise made,
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though the thing be neuer so sure to you; yet it is to be vnderstood with that if you call vpon God.
though the thing be never so sure to you; yet it is to be understood with that if you call upon God.
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And why the Lord would haue you doe it. I shewed you many reasons in the morning, wee will adde this to it.
And why the Lord would have you do it. I showed you many Reasons in the morning, we will add this to it.
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What, if the Lord will haue thee call vpon him, though hee purpose to doe the thing,
What, if the Lord will have thee call upon him, though he purpose to do the thing,
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even for this end, that thou maist worship him ▪ for, what is it to worship the Lord? you shall finde this vsuall in the old Testament, The people • … owed themselues and worshipped, or, they 〈 ◊ 〉 vpon them 〈 ◊ 〉 and worshipped.
even for this end, that thou Mayest worship him ▪ for, what is it to worship the Lord? you shall find this usual in the old Testament, The people • … owed themselves and worshipped, or, they 〈 ◊ 〉 upon them 〈 ◊ 〉 and worshipped.
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The meaning is this, to worship God is nothing else, but to acknowledge the worthinesse that is in him.
The meaning is this, to worship God is nothing Else, but to acknowledge the worthiness that is in him.
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As when you doe worship to a man, you doe vse so much outward demeanor & observance to him,
As when you do worship to a man, you do use so much outward demeanour & observance to him,
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as may acknovvledge a vvorth in him aboue another man:
as may acknowledge a worth in him above Another man:
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outvvard gesture, that is the outward vvorshipping of God, the invvard vvorship is invvardly to acknovvledge his attributes.
outward gesture, that is the outward worshipping of God, the inward worship is inwardly to acknowledge his attributes.
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Novv, you shall see, prayer giues an acknowledgment of his attributes most of any thing:
Now, you shall see, prayer gives an acknowledgment of his attributes most of any thing:
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for hee that prayes to God, he doth, in so doing, acknowledge his omnipresence, and his omniscience; that hee heares that, which the Idols of the Gentils could not doe, that hee knowes the secrets of mens hearts, that neither men, nor Angels can doe:
for he that prays to God, he does, in so doing, acknowledge his omnipresence, and his omniscience; that he hears that, which the Idols of the Gentiles could not do, that he knows the secrets of men's hearts, that neither men, nor Angels can do:
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Againe, it acknowledgeth his Almightie power, that hee is able to doe anie thing; for that is presupposed, when wee come, and seeke to him.
Again, it acknowledgeth his Almighty power, that he is able to do any thing; for that is presupposed, when we come, and seek to him.
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Againe, it acknowledgeth his mercie, and his goodnes; that he is not onely able, but exceeding willing to helpe.
Again, it acknowledgeth his mercy, and his Goodness; that he is not only able, but exceeding willing to help.
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Againe, it acknowledgeth his truth, that as he hath promised, so, I make account, hee will performe it,
Again, it acknowledgeth his truth, that as he hath promised, so, I make account, he will perform it,
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when I go, and s• … e to him, in a word, all the attributes of God are acknowledged in prayer.
when I go, and s• … e to him, in a word, all the attributes of God Are acknowledged in prayer.
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Therefore therein you worship him in a speciall manner, when you goe, and seek to him,
Therefore therein you worship him in a special manner, when you go, and seek to him,
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and pray to him, in so doing, you acknowledge him, yea you acknowledge him to be a Lord, and a father,
and pray to him, in so doing, you acknowledge him, yea you acknowledge him to be a Lord, and a father,
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as when we see a childe run to a man, and aske him blessing, when we see him ask him foode,
as when we see a child run to a man, and ask him blessing, when we see him ask him food,
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and rayment, wee say, surely such a man is his father;
and raiment, we say, surely such a man is his father;
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so this very praying to God, is a worshipping of him, because it acknowledgeth his attributes,
so this very praying to God, is a worshipping of him, Because it acknowledgeth his attributes,
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and his relation to vs, and ours to him. But againe.
and his Relation to us, and ours to him. But again.
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Thirdlie, it will bee obiected, I but, al• … s, what can the endeavours or the prai e• … s of a weake man doe? can they change the purpose of Almightie God, if he doe not intend • … o doe this thing for • … oe, shall I hope to alter him?
Thirdly, it will be objected, I but, al• … s, what can the endeavours or the Prayer e• … s of a weak man do? can they change the purpose of Almighty God, if he do not intend • … oh do this thing for • … oe, shall I hope to altar him?
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For answere to this, I say this, in bein • … e, that when you doe call vpon God, hee is not changed by your prayers,
For answer to this, I say this, in bein • … e, that when you do call upon God, he is not changed by your Prayers,
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but the change is wrought in you, as wee haue said to you heretofore, when a Physiti• … is sought vnto by his patient, the patient desires him earnestl• … e to giue him such a cordiall,
but the change is wrought in you, as we have said to you heretofore, when a Physiti• … is sought unto by his patient, the patient Desires him earnestl• … e to give him such a cordial,
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and such 〈 ◊ 〉 Physicke, that is pleasing to him; the Phisition denies him long, yet in the end, he yeelds vnto it.
and such 〈 ◊ 〉 Physic, that is pleasing to him; the physician Denies him long, yet in the end, he yields unto it.
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Why? not because there is anie change in the Phisitian, but because there is a change in the patient, he is now fitted for this, before hee was not:
Why? not Because there is any change in the physician, but Because there is a change in the patient, he is now fitted for this, before he was not:
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so then the Phisition yeelds now, whereas before he refused, and yet the change is in the patient,
so then the physician yields now, whereas before he refused, and yet the change is in the patient,
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and not in the phisitian, and therefore, beloved, when 〈 ◊ 〉 about to striue with God in prayer,
and not in the Physician, and Therefore, Beloved, when 〈 ◊ 〉 about to strive with God in prayer,
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when you contend, and wrastle with him (for so we ought to doe) when you vse manie reasons to perswade him, you alter not him,
when you contend, and wrestle with him (for so we ought to do) when you use many Reasons to persuade him, you altar not him,
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but your selues 〈 ◊ ◊ 〉 those arguments that you vse, are not so much to perswade him to be • … e you,
but your selves 〈 ◊ ◊ 〉 those Arguments that you use, Are not so much to persuade him to be • … e you,
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as to perswade your hearts to more faith, to more loue, to more obedience, to more humilitie,
as to persuade your hearts to more faith, to more love, to more Obedience, to more humility,
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and thankfulnesse, and that indeed is the reason, why prayer prevailes with God, not that the verie sending vp is that, that prevailes with him,
and thankfulness, and that indeed is the reason, why prayer prevails with God, not that the very sending up is that, that prevails with him,
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but because a faithfull, and a spirituall prayer puts the heart in a better disposition,
but Because a faithful, and a spiritual prayer puts the heart in a better disposition,
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so that a man is now made readie to receiue a blessing at Gods hands, that before hee vvas not.
so that a man is now made ready to receive a blessing At God's hands, that before he was not.
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So that, when you thinke you draw God to you, with your arguments, in truth, you draw your selues neerer to him;
So that, when you think you draw God to you, with your Arguments, in truth, you draw your selves nearer to him;
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as when a man in a ship pluckes a rocke, it seemeth as as if he plucked the rocke neerer to the shippe,
as when a man in a ship plucks a rock, it seems as as if he plucked the rock nearer to the ship,
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when as the shippe is plucked neerer the rocke:
when as the ship is plucked nearer the rock:
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so, I say, wee draw our selues neerer to the Lord, and when wee draw neerer to the Lord, in prayer,
so, I say, we draw our selves nearer to the Lord, and when we draw nearer to the Lord, in prayer,
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and there is a spirituall disposition wrought in our hearts, by the exercise of this dutie,
and there is a spiritual disposition wrought in our hearts, by the exercise of this duty,
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then indeede the Lord drawes neere to vs, to send vs helpe, and to grant our requests, that wee put vp to him,
then indeed the Lord draws near to us, to send us help, and to grant our requests, that we put up to him,
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and therefore that you should marke by the way, that any prayer, as it hath a higher pitch of holinesse in affection,
and Therefore that you should mark by the Way, that any prayer, as it hath a higher pitch of holiness in affection,
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and as it hath stronger arguments in it; so it is a better prayer;
and as it hath Stronger Arguments in it; so it is a better prayer;
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not because this prayer shall prevayle with God more, or, that the excellencie of this prayer should moove him,
not Because this prayer shall prevail with God more, or, that the excellency of this prayer should move him,
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but because this pitch of holie affection, and strength of argument workes vpon your hearts:
but Because this pitch of holy affection, and strength of argument works upon your hearts:
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for the strength of arguments mooues your vnderstanding, and the holinesse of affection puts your will in a frame,
for the strength of Arguments moves your understanding, and the holiness of affection puts your will in a frame,
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and so disposeth your hearts, and fits you as the 〈 ◊ 〉, we spake of before, is 〈 ◊ 〉 when the Physition is willing to giue the thing hee desired.
and so Disposeth your hearts, and fits you as the 〈 ◊ 〉, we spoke of before, is 〈 ◊ 〉 when the physician is willing to give the thing he desired.
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But the last obiection, which indeed is more then all the rest, is this.
But the last objection, which indeed is more then all the rest, is this.
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A man is ready to say, we see there are many men, that doe not call vpon God, and yet enioy many mercies: A man is ready to say, we see there Are many men, that do not call upon God, and yet enjoy many Mercies:
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it may be, a man can say with himselfe, when he did not vse to pray, hee had health, and sleepe, and protection?
it may be, a man can say with himself, when he did not use to pray, he had health, and sleep, and protection?
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Againe, on the other side, he hath prayed for such and such things, and yet they haue not bin granted? so this obiection hath two parts, that a man hath obtained blessings, without prayer,
Again, on the other side, he hath prayed for such and such things, and yet they have not been granted? so this objection hath two parts, that a man hath obtained blessings, without prayer,
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and againe he hath prayed, and yet hath not obtained the blessings he sought for, at the Lords hands.
and again he hath prayed, and yet hath not obtained the blessings he sought for, At the lords hands.
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For answer to the first, that men doe obtaine many blessings that doe not pray (as how many young men are there,
For answer to the First, that men do obtain many blessings that do not pray (as how many young men Are there,
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and old men too, that haue health, and wealth, and peace, and libertie, and abundance of all things,
and old men too, that have health, and wealth, and peace, and liberty, and abundance of all things,
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and yet, eyther they 〈 ◊ 〉 not to God, or, if they doe, yet not in a holy and spirituall manner) and therefore this obiection had need to be answered, and therfore I answer brieflie.
and yet, either they 〈 ◊ 〉 not to God, or, if they do, yet not in a holy and spiritual manner) and Therefore this objection had need to be answered, and Therefore I answer briefly.
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First, though they haue these blessings, yet they haue them 〈 ◊ 〉, they haue no promise of them, they cannot build vpon them,
First, though they have these blessings, yet they have them 〈 ◊ 〉, they have no promise of them, they cannot built upon them,
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whereas they are sure mercies to the righteous man, he can build vpon these blessings:
whereas they Are sure Mercies to the righteous man, he can built upon these blessings:
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for hee hath a father to goe too, whose loue he knowes, and hee hath sure promises to build on;
for he hath a father to go too, whose love he knows, and he hath sure promises to built on;
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the other, though he hath them, yet he is in a slipperie place, when hee inioyes them;
the other, though he hath them, yet he is in a slippery place, when he enjoys them;
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it is an accidentall thing, he hath them from the hand of an enemie, and he knowes not how long he shall enioy them.
it is an accidental thing, he hath them from the hand of an enemy, and he knows not how long he shall enjoy them.
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But I answer again (which is the chiefe answer to this obiection) that there is a great deale of difference betweene hauing blessings, through the providence of God, and betweene hauing them from the mercie of God, and by vertue of his promise,
But I answer again (which is the chief answer to this objection) that there is a great deal of difference between having blessings, through the providence of God, and between having them from the mercy of God, and by virtue of his promise,
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and out of his loue to vs in Christ Iesus. A naturall man may haue many blessings of God, (so God said that he made Ieroboam a King, he gaue him a Kingdome,
and out of his love to us in christ Iesus. A natural man may have many blessings of God, (so God said that he made Jeroboam a King, he gave him a Kingdom,
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and many such passages we shall find, when men come vniustly to them, as he did to the Kingdome,
and many such passages we shall find, when men come unjustly to them, as he did to the Kingdom,
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yet God, saith he, did it, that is, it was by his providence) and yet he hath them not in mercie:
yet God, Says he, did it, that is, it was by his providence) and yet he hath them not in mercy:
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for if thou hast these blessings, health, and sleepe, and successe in the enterprises, from day to day,
for if thou hast these blessings, health, and sleep, and success in the enterprises, from day to day,
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and yet thy hart tells thee within, that thou hast not sought them at the Lords hands,
and yet thy heart tells thee within, that thou hast not sought them At the lords hands,
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as thou oughtest, I say to such a man (and marke it) it were better for him that he should want them:
as thou Ought, I say to such a man (and mark it) it were better for him that he should want them:
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for certainely, when hee hath them, in this manner, he hath them without a blessing; yea he hath them with a curse, and so were better be without them;
for Certainly, when he hath them, in this manner, he hath them without a blessing; yea he hath them with a curse, and so were better be without them;
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as it had been better for Ab•b to haue been without his vineyard, and as it had beene better for 〈 ◊ 〉 to haue gone without his reward, that hee had of N••man the 〈 ◊ 〉 (for you know hee had the • … eprosie with it) it had beene better for the children of Israel to haue gone without their 〈 ◊ 〉: for you know the curse that followed, death wet along with them;
as it had been better for Ab•b to have been without his vineyard, and as it had been better for 〈 ◊ 〉 to have gone without his reward, that he had of N••man the 〈 ◊ 〉 (for you know he had the • … eprosie with it) it had been better for the children of Israel to have gone without their 〈 ◊ 〉: for you know the curse that followed, death wet along with them;
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so when a man shal haue peace and prosperiti• …, and abundance of all things, without seeking them at the Lords hand• …, from day to day, I say, he were better to haue wanted them:
so when a man shall have peace and prosperiti• …, and abundance of all things, without seeking them At the lords hand• …, from day to day, I say, he were better to have wanted them:
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for there goes death together with them.
for there Goes death together with them.
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It is said plainely, that case 〈 ◊ 〉 the 〈 ◊ 〉 (that is to say) this very prosperitie, this • … riuing (notwithstanding a neglecting of prayer,
It is said plainly, that case 〈 ◊ 〉 the 〈 ◊ 〉 (that is to say) this very Prosperity, this • … riving (notwithstanding a neglecting of prayer,
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and of holy duties) I say, it carries death along with it, as the obtaining of the vineyard, brought death to Achab, the getting of the Kingdome was the destruction of I• … roboam; and therefore men haue little cause to comfort themselues with this, that they enioy many blessings, and neuer pray for them.
and of holy duties) I say, it carries death along with it, as the obtaining of the vineyard, brought death to Ahab, the getting of the Kingdom was the destruction of I• … Rehoboam; and Therefore men have little cause to Comfort themselves with this, that they enjoy many blessings, and never pray for them.
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But, to answer this point more fully, I say many blessings are bestowed vpon men, not for their owne sakes, but for the Churches sake.
But, to answer this point more Fully, I say many blessings Are bestowed upon men, not for their own sakes, but for the Churches sake.
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A man may haue strength of bodie, hee may haue great gifts of mind, he may haue great successe i• … vsing those gifts, he may bring great enterprizes to passe,
A man may have strength of body, he may have great Gifts of mind, he may have great success i• … using those Gifts, he may bring great Enterprises to pass,
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so that you may truely say, the hand of God is with him, all this may bee done not for his sake,
so that you may truly say, the hand of God is with him, all this may be done not for his sake,
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but for the sake of the Church, and glory of God some other way, that hee might doe some service;
but for the sake of the Church, and glory of God Some other Way, that he might do Some service;
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as you see, it is plaine lie said of Cyrus, Isa. 45. 4. speaking there of Cyrus, saith the Lord there, For 〈 ◊ 〉 my seruants sake,
as you see, it is plain lie said of Cyrus, Isaiah 45. 4. speaking there of Cyrus, Says the Lord there, For 〈 ◊ 〉 my Servants sake,
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and for Israel mine elect sake I haue called thee by name, and haue giue 〈 ◊ 〉 thee this great power,
and for Israel mine elect sake I have called thee by name, and have give 〈 ◊ 〉 thee this great power,
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and all this great successe although then thy selfe haue not knowne me. (Marke) Cyrus was a most prosperous man, Gods hand was mightie with him,and all this great success although then thy self have not known me. (Mark) Cyrus was a most prosperous man, God's hand was mighty with him,
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and yet all this was not for his owne sake, but for the Churches sake:
and yet all this was not for his own sake, but for the Churches sake:
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so you may thinke it is, when men prosper, many times, it is not for their owne sakes,
so you may think it is, when men prosper, many times, it is not for their own sakes,
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but to fulfill some other end of Gods providence, and therefore, marke this and keepe it for a rule,
but to fulfil Some other end of God's providence, and Therefore, mark this and keep it for a Rule,
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if thou prosper in thy enterprizes, if thou inioy wealth, and peace & aboundance of all things,
if thou prosper in thy Enterprises, if thou enjoy wealth, and peace & abundance of all things,
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and know that thou doest not seek to God, from day to day, that thou keepest not thy heart right and strait,
and know that thou dost not seek to God, from day to day, that thou Keepest not thy heart right and strait,
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and perfect before him, thou doest not call vpon him, in a holie, and spirituall manner, certainely it is for one of those causes, thou hast it without a blessing,
and perfect before him, thou dost not call upon him, in a holy, and spiritual manner, Certainly it is for one of those Causes, thou hast it without a blessing,
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and with a curse, thou hast it for other ends, and not for good to thy selfe;
and with a curse, thou hast it for other ends, and not for good to thy self;
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and therfore thou hast it very vncertainelie, it may bee tooke from thee, thou knowest not how soone;
and Therefore thou hast it very uncertainly, it may be took from thee, thou Knowest not how soon;
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yea, and this thou shalt be sure of, that it shall bee taken from thee then,
yea, and this thou shalt be sure of, that it shall be taken from thee then,
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when, of all other times, it will be vnfittest for thee: as a theefe comes at a time when men least looke for him;
when, of all other times, it will be unfittest for thee: as a thief comes At a time when men least look for him;
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so destruction comes suddenly vpon these men;
so destruction comes suddenly upon these men;
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God cuts them as a man, when he would haue trees to die, hee lops them in that season, that of all others is the vnfittest, God cuts them as a man, when he would have trees to die, he lops them in that season, that of all Others is the unfittest,
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when the sappt is in the tree, when the lopping will cause them to vvither, so the Lord vvill strike them in such a season.
when the sappt is in the tree, when the lopping will cause them to wither, so the Lord will strike them in such a season.
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It is quite contrary with the Saints, hee cuts them in due season, he lopps them in due time that they may grow the better for it, it is good for them.
It is quite contrary with the Saints, he cuts them in due season, he lops them in due time that they may grow the better for it, it is good for them.
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But now for the other part of the obiection it may be, many among you now are ready to say, I haue prayed for such and such things,
But now for the other part of the objection it may be, many among you now Are ready to say, I have prayed for such and such things,
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and I haue beene earnest, and yet the Lord hath denied me:
and I have been earnest, and yet the Lord hath denied me:
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my Beloved, if we can satisfie this obiection, we shall then take this impediment away, that we propound in this obiection, that hath these two parts. Therefore to this I answere.
my beloved, if we can satisfy this objection, we shall then take this impediment away, that we propound in this objection, that hath these two parts. Therefore to this I answer.
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First, if thou hast not beene heard in thy prayer, consider, if thou hast not prayed amisse;
First, if thou hast not been herd in thy prayer, Consider, if thou hast not prayed amiss;
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it is a common fault among vs, when wee haue spent much time in prayer,
it is a Common fault among us, when we have spent much time in prayer,
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&, it may be, we haue spent time in fasting, & praying & the thing is not granted;
&, it may be, we have spent time in fasting, & praying & the thing is not granted;
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we presently lay it vpon the Lord, that hee hath not heard, when many times, the cause is our not praying,
we presently lay it upon the Lord, that he hath not herd, when many times, the cause is our not praying,
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as we ought, it may be thou hast been very earnest, and therfore thou hopest thou hast done very well:
as we ought, it may be thou hast been very earnest, and Therefore thou hopest thou hast done very well:
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I tell thee, thou maist be very earnest, and importunate with the Lord, when it may be no more but a naturall desire,
I tell thee, thou Mayest be very earnest, and importunate with the Lord, when it may be no more but a natural desire,
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when a man hath neede • … o bee directed in a difficult case, that much concernes him;
when a man hath need • … oh be directed in a difficult case, that much concerns him;
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when hee hath neede to bee extricated, and taken out of such a difficultie, and strait, wherein he is involved,
when he hath need to be extricated, and taken out of such a difficulty, and strait, wherein he is involved,
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when hee hath neede of successe, in such an enterprise, or any thing of that nature;
when he hath need of success, in such an enterprise, or any thing of that nature;
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I say, a man may bee earnest with the Lord in such a case, and yet his prayer may bee amisse, it may not be a spirituall prayer, it may not bee an expression of holie desires to the Lord; for they onely prevaile with him, not that the naturall are excluded (that is not my meaning) for they may adde vvindes to the sayles,
I say, a man may be earnest with the Lord in such a case, and yet his prayer may be amiss, it may not be a spiritual prayer, it may not be an expression of holy Desires to the Lord; for they only prevail with him, not that the natural Are excluded (that is not my meaning) for they may add winds to the sails,
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though holinesse may guide the rudder, and keepe the course, and make the sterage, yet naturall desires may make vs more importunate,
though holiness may guide the rudder, and keep the course, and make the steerage, yet natural Desires may make us more importunate,
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and may adde much to it: therefore, I say, consider thy prayer.
and may add much to it: Therefore, I say, Consider thy prayer.
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Consider againe, when thou hast sought so earnestly to God, whether it be not to bestow it vpō thy lusts, as the Apostle speakes, Iam. 4. 3. when thou hast a businesse to be performed, it may be, thou art earnest vvith God, but hast thou not an eye to thy owne glorie, to thine own praise and credit in it? when thou wast earnest for health, was it not that thou mightest liue more deliciously? when thou desirest vvealth,
Consider again, when thou hast sought so earnestly to God, whither it be not to bestow it upon thy Lustiest, as the Apostle speaks, Iam. 4. 3. when thou hast a business to be performed, it may be, thou art earnest with God, but haste thou not an eye to thy own glory, to thine own praise and credit in it? when thou wast earnest for health, was it not that thou Mightest live more deliciously? when thou Desirest wealth,
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and successe in thine enterprizes, that tend to mend thy state, is it not out of some ambition? you know, that desire is condemned, if any man will be rich:
and success in thine Enterprises, that tend to mend thy state, is it not out of Some ambition? you know, that desire is condemned, if any man will be rich:
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is it not a desire of greatnesse? would you not bee somebodie in your place,
is it not a desire of greatness? would you not be somebody in your place,
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and set vp your house and family; such things indeed God bestowes vpon men, but to haue our desires pitched vpon them;
and Set up your house and family; such things indeed God bestows upon men, but to have our Desires pitched upon them;
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and to pray in that sense for them, is amisse;
and to pray in that sense for them, is amiss;
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and my rule for it is in the first to Timothy, the sixt chapter, the ninth verse:
and my Rule for it is in the First to Timothy, the sixt chapter, the ninth verse:
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If any man will bee rich, &c. that is, when a man desireth excessiuely, when he desireth more then food, and rayment convenient for him; now the naturall affection is degenerate into a lust: If any man will be rich, etc. that is, when a man Desires excessively, when he Desires more then food, and raiment convenient for him; now the natural affection is degenerate into a lust:
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for when anie affection exceedes, it ceaseth to bee an affection, and begins to be a lust,
for when any affection exceeds, it ceases to be an affection, and begins to be a lust,
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and therfore where it is said, If any man will be rich &c. it is said after, it is a lust.
and Therefore where it is said, If any man will be rich etc. it is said After, it is a lust.
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But, you will say, how shall a man know, when he prayeth to bestow that, which he prayeth for, vpon his lusts?
But, you will say, how shall a man know, when he Prayeth to bestow that, which he Prayeth for, upon his Lustiest?
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I answer, if a man consult with his owne heart, & deale impartially with himselfe, he may know vvhat his ends are;
I answer, if a man consult with his own heart, & deal impartially with himself, he may know what his ends Are;
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but, if you cannot find it out, that way, you may know it by the effect, you may know it by the bills you bring in.
but, if you cannot find it out, that Way, you may know it by the Effect, you may know it by the bills you bring in.
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What is the expenc• … of the things God hath bestowed on you, when hee hath put a price into your hands; consider, how you bestow it.
What is the expenc• … of the things God hath bestowed on you, when he hath put a price into your hands; Consider, how you bestow it.
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If a steward haue a great summe of mony, that his master hath trusted him vvith,
If a steward have a great sum of money, that his master hath trusted him with,
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and his bills be, that he hath bestowed so much in riot, so much in fine apparrell, &c,
and his bills be, that he hath bestowed so much in riot, so much in fine apparel, etc.,
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but there hath beene but so much bestowed for his masters advantage, it is an argument hee hath spent it ill:
but there hath been but so much bestowed for his Masters advantage, it is an argument he hath spent it ill:
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so, when we see, there hath been so much health spent, so much time, and so much strength, in following our owne plots,
so, when we see, there hath been so much health spent, so much time, and so much strength, in following our own plots,
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and our owne worldlie businesse, without respect to God, not serving God, and men in our calling,
and our own worldly business, without respect to God, not serving God, and men in our calling,
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as vvee should doe, and that there hath beene little time bestowed in praier, in reading, in making our hearts perfect with God, in taking paines vvith them, from day to day, I say,
as we should do, and that there hath been little time bestowed in prayer, in reading, in making our hearts perfect with God, in taking pains with them, from day to day, I say,
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if wee looke vpon this bill of expenc• …, and consider how vvee haue bestowed our time, our health, our strength, our wits, from day to day;
if we look upon this bill of expenc• …, and Consider how we have bestowed our time, our health, our strength, our wits, from day to day;
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and our speech (for that is one price, that we haue in our hands, by vvhich we may doe good, it is as a bucket by which wee may draw from others,
and our speech (for that is one price, that we have in our hands, by which we may do good, it is as a bucket by which we may draw from Others,
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and likewise it is a spring, and fountaine, wherewith we may feede others, with the waters of life) consider,
and likewise it is a spring, and fountain, wherewith we may feed Others, with the waters of life) Consider,
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how wee haue laied out all these things, and by that wee may know, how we are disposed to vse the blessings, we seek for at Gods hands,
how we have laid out all these things, and by that we may know, how we Are disposed to use the blessings, we seek for At God's hands,
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whether we seek them to bestow them vpon our lusts, or to spend those gifts to our masters advantage;
whither we seek them to bestow them upon our Lustiest, or to spend those Gifts to our Masters advantage;
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and, if we find we doe it for our owne lusts, in this case, I say to you go and amend your praiers,
and, if we find we do it for our own Lustiest, in this case, I say to you go and amend your Prayers,
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and God will amend your speeding.
and God will amend your speeding.
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Wee must doe in this case, as an angler doth, when he hath throwne the bait into the river,
we must do in this case, as an angler does, when he hath thrown the bait into the river,
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if it stay long, and catch nothing, hee takes vp the baite, and amends it, and when hee sees it is well, he then continues, and waites:
if it stay long, and catch nothing, he Takes up the bait, and amends it, and when he sees it is well, he then continues, and waits:
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so we must doe in this case, if thou praie, and praie long, and haue not obtained the thing thou praiest for, looke diligentlie to thy praiers;
so we must do in this case, if thou pray, and pray long, and have not obtained the thing thou Prayest for, look diligently to thy Prayers;
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see whether they be right or no, if they bee not, amend thy praiers, and God will amend his readinesse to heare thee;
see whither they be right or no, if they be not, amend thy Prayers, and God will amend his readiness to hear thee;
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if thou finde, they bee sincere and heartie, mingled with holie desires, and not with carnall,
if thou find, they be sincere and hearty, mingled with holy Desires, and not with carnal,
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and corrupt affections, then, let the baite lie still, that is, continue to praie, and to vvaite,
and corrupt affections, then, let the bait lie still, that is, continue to pray, and to wait,
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and the Lord vvill come in due time.
and the Lord will come in due time.
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But this is not all, though that bee one thing, when thou art not heard, consider,
But this is not all, though that be one thing, when thou art not herd, Consider,
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if thou hast not praied amisse;
if thou hast not prayed amiss;
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it is a common fault amongst vs, when we succeede not in anie thing, we attribute it to many other things,
it is a Common fault among us, when we succeed not in any thing, we attribute it to many other things,
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but not to our remisnesse, and carelesnesse in seeking to God: if a man want sleepe,
but not to our remissness, and carelessness in seeking to God: if a man want sleep,
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if he finde sicknesse, and weaknesse, and distemper of body, he thinkes that he hath eaten amisse,
if he find sickness, and weakness, and distemper of body, he thinks that he hath eaten amiss,
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and considers not whether he hath prayed amisse;
and considers not whither he hath prayed amiss;
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if a man haue miscarried in his businesse, he begins to thinke, whether hee haue not beene improvident,
if a man have miscarried in his business, he begins to think, whither he have not been improvident,
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whether he hath not dealt foolishly;
whither he hath not dealt foolishly;
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whether hee hath not omitted such and such meanes, as hee might haue vsed, hee neuer thinkes whether he haue prayed amisse;
whither he hath not omitted such and such means, as he might have used, he never thinks whither he have prayed amiss;
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and that indeede, is the cause of our miscarrying, and not commonly the thing, which we attribute it vnto:
and that indeed, is the cause of our miscarrying, and not commonly the thing, which we attribute it unto:
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for though God be not the immediat cause, you know hee is the great cause; There is no ill, that he hath notdone;
for though God be not the immediate cause, you know he is the great cause; There is no ill, that he hath notdone;
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and that which moues him is alway grace, and sinne;
and that which moves him is always grace, and sin;
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that which moues him to doe vs good, is our obedience to him, that which moues him on the contrary, is neglect on our part.
that which moves him to do us good, is our Obedience to him, that which moves him on the contrary, is neglect on our part.
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But, to answere further, suppose thy prayers bee right, yet, thou must consider this, that, when thou thinkest thou art not heard, thou art oft times deceiued,
But, to answer further, suppose thy Prayers be right, yet, thou must Consider this, that, when thou Thinkest thou art not herd, thou art oft times deceived,
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and therefore, you must rectifie that misconceit.
and Therefore, you must rectify that misconceit.
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As for example, sometimes, when we would haue the thing in one fashion, God bestowes the same thing vpon vs in another;
As for Exampl, sometime, when we would have the thing in one fashion, God bestows the same thing upon us in Another;
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and therefore thou maist be deceiued in that:
and Therefore thou Mayest be deceived in that:
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it may be a 〈 ◊ 〉 prayes earnestly, that he may haue a strong • … dy, to do God service withall, it may be, that sicknesse of body makes him doe him better service,
it may be a 〈 ◊ 〉 prays earnestly, that he may have a strong • … die, to do God service withal, it may be, that sickness of body makes him do him better service,
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because it keepes him in more awe, it weanes him more from the world, and makes him more heauenly minded:
Because it keeps him in more awe, it weans him more from the world, and makes him more heavenly minded:
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you know the case of Paul, hee would faine haue had that lust taken away that is spoken of 2 Cor. 12. 9. and why? surely the thing hee would haue had, was to haue his heart in a holy, and right frame of grace;
you know the case of Paul, he would feign have had that lust taken away that is spoken of 2 Cor. 12. 9. and why? surely the thing he would have had, was to have his heart in a holy, and right frame of grace;
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now, though Paul had it not that way, that hee looked for it, yet he had it another way, the Lord increased in him the grace of humility by it;
now, though Paul had it not that Way, that he looked for it, yet he had it Another Way, the Lord increased in him the grace of humility by it;
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hee saw his owne weaknesse, and the power of Christ the more; and when this was discovered vnto him hee was content.
he saw his own weakness, and the power of christ the more; and when this was discovered unto him he was content.
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It is all one, whether a man bee preserved from the blow of an enemie, or haue a helmet given him to keepe it off;
It is all one, whither a man be preserved from the blow of an enemy, or have a helmet given him to keep it off;
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it may be a man prayes for money, and for estate:
it may be a man prays for money, and for estate:
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if God provide meate and drinke, and cloathes immediately, in stead of this, is it not all one? It may be another would haue a greater degree of conveniencie,
if God provide meat and drink, and clothes immediately, in stead of this, is it not all one? It may be Another would have a greater degree of conveniency,
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for his dwelling house, and many other things:
for his Dwelling house, and many other things:
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if God giue him a body able to endure that, which is more course, all is one;
if God give him a body able to endure that, which is more course, all is one;
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as if hee were provided for more delicately:
as if he were provided for more delicately:
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it is all one, whether a phisitian quench the thirst of his patient by giving him beere,
it is all one, whither a Physician quench the thirst of his patient by giving him beer,
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and drinke, that is comfortable vnto him, or by giving him barberries, or somewhat else, that will doe the thing as well.
and drink, that is comfortable unto him, or by giving him barberries, or somewhat Else, that will do the thing as well.
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It is all one, whether the Lord keepe an enemie from doing vs hurt, 〈 ◊ 〉 • … at hee giues vs a strong helmet, a buckler, to keepe off the iniury from wounding of vs• … I might giue you more instances,
It is all one, whither the Lord keep an enemy from doing us hurt, 〈 ◊ 〉 • … At he gives us a strong helmet, a buckler, to keep off the injury from wounding of vs• … I might give you more instances,
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though the Lord give thee not the thing in the verie manner that thou vvouldest haue it,
though the Lord give thee not the thing in the very manner that thou Wouldst have it,
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yet hee vvill doe it in another manner.
yet he will do it in Another manner.
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Secondlie, as wee are deceived in the manner, so we are deceiued in the meanes oft-times, in seeking to God. When a man praies, he pitcheth vpon such a particular meanes,
Secondly, as we Are deceived in the manner, so we Are deceived in the means ofttimes, in seeking to God. When a man prays, he pitcheth upon such a particular means,
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and thinkes verily that this is the, way, or none;
and thinks verily that this is the, Way, or none;
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it may bee, the Lord will finde out another way, that thou diddest neuer dreame of;
it may be, the Lord will find out Another Way, that thou didst never dream of;
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Paul prayed to haue a prosperous iourney to Rome, hee little thought, that when he was bound at Ierusalem, and posted vp and downe from one prison to another, God was now sending him to Rome, yet he sent him,Paul prayed to have a prosperous journey to Room, he little Thought, that when he was bound At Ierusalem, and posted up and down from one prison to Another, God was now sending him to Room, yet he sent him,
np1 vvd pc-acp vhi dt j n1 p-acp vvi, pns31 av-j vvd, cst c-crq pns31 vbds vvn p-acp np1, cc vvd a-acp cc a-acp p-acp crd n1 p-acp j-jn, np1 vbds av vvg pno31 p-acp vvb, av pns31 vvd pno31,
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and sent him verie safe with a great companie attending vpon him, he sent him it may bee in a better manner then hee himselfe would haue gone,
and sent him very safe with a great company attending upon him, he sent him it may be in a better manner then he himself would have gone,
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and yet it was by such a meanes, as hee could neuer dreame of;
and yet it was by such a means, as he could never dream of;
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also you know, 〈 ◊ 〉 the A• … rian, he had pitched vpon a particular meanes, he thought the Prophet would haue surely, come forth and haue laied his hands vpon him, but to goe and wash in 〈 ◊ 〉, he thought his labour al lost,
also you know, 〈 ◊ 〉 the A• … rian, he had pitched upon a particular means, he Thought the Prophet would have surely, come forth and have laid his hands upon him, but to go and wash in 〈 ◊ 〉, he Thought his labour all lost,
av pn22 vvb, 〈 sy 〉 dt n1 … n-jn, pns31 vhd vvn p-acp dt j n2, pns31 vvd dt n1 vmd vhi av-j, vvb av cc vhb vvn po31 n2 p-acp pno31, p-acp pc-acp vvi cc vvi p-acp 〈 sy 〉, pns31 vvd po31 n1 d vvn,
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and the request which hee made to the Prophet to no purpose;
and the request which he made to the Prophet to no purpose;
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for it was a thing that hee never thought of, it was a weake and poore meanes that hee made no account of,
for it was a thing that he never Thought of, it was a weak and poor means that he made no account of,
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yet that was the meanes that God • … ded:
yet that was the means that God • … dead:
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so I say, wee o• … t deceiue our selues, • … itch vpon such particular wayes,
so I say, we o• … tO deceive our selves, • … itch upon such particular ways,
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and when these faile vs, and when wee haue prayed, that these meanes might be vsed, and God doth not vse them, we thinke presently, we are deceived.
and when these fail us, and when we have prayed, that these means might be used, and God does not use them, we think presently, we Are deceived.
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Ioseph thought verily Pharaohs steward should haue beene the meanes to bring the promise to passe,Ioseph Thought verily Pharaohs steward should have been the means to bring the promise to pass,
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and after that, Pharaohs butler, he vsed as a meanes, hee desired him to remember him,
and After that, Pharaohs butler, he used as a means, he desired him to Remember him,
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& yet all this was not the meanes, but another, which he never thought of, which was a dreame of Pharaohs: the like was in the • … se of Mordecai, deliverance came a strange way, a way that Mordecai never imagined.
& yet all this was not the means, but Another, which he never Thought of, which was a dream of Pharaohs: the like was in the • … se of Mordecai, deliverance Come a strange Way, a Way that Mordecai never imagined.
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Abraham thought verily, that Ismael had beene the sonne of the promise, but God tells him he was deceived, Isaac was the sonne, in whom hee would make good the promise.Abraham Thought verily, that Ishmael had been the son of the promise, but God tells him he was deceived, Isaac was the son, in whom he would make good the promise.
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So the Israelites thought that Moses should haue delivered them;
So the Israelites Thought that Moses should have Delivered them;
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that it should haue beene presently true, that the yoake of bondage should haue presently beene taken off from them,
that it should have been presently true, that the yoke of bondage should have presently been taken off from them,
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but we see, God went another way to worke, he sent Moses away, into a farre Countrey,
but we see, God went Another Way to work, he sent Moses away, into a Far Country,
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and the bondage was exceedingly increased vpon them. So that they thought they were further off now then ever they were before;
and the bondage was exceedingly increased upon them. So that they Thought they were further off now then ever they were before;
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but, in truth, they were nearer: for the increase of the bondage, increased Pharaohs sinne, and made him ripe for destruction:
but, in truth, they were nearer: for the increase of the bondage, increased Pharaohs sin, and made him ripe for destruction:
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againe, it increased the peoples humility, it made them to pray harder, and to cry more servently to God for deliverance,
again, it increased the peoples humility, it made them to pray harder, and to cry more servently to God for deliverance,
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and so it made them more fit for it;
and so it made them more fit for it;
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and at the last, Moses was more fitted to be a deliverer, after hee was so long trained vp, and was so much humbled;
and At the last, Moses was more fitted to be a deliverer, After he was so long trained up, and was so much humbled;
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so that when God seemes to goe a cleane contrary way, yet it is the next way, to bring it to passe.
so that when God seems to go a clean contrary Way, yet it is the next Way, to bring it to pass.
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〈 ◊ 〉, it is a common thing with vs, we pitch vpon a certaine particular meanes, we thing such a man must doe it,〈 ◊ 〉, it is a Common thing with us, we pitch upon a certain particular means, we thing such a man must do it,
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or such a course must doe it, when the Lord intends nothing lesse.
or such a course must do it, when the Lord intends nothing less.
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And the reason often is, because, if we should haue deliverance, many times, by such meanes, by such men,
And the reason often is, Because, if we should have deliverance, many times, by such means, by such men,
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and by such wayes, we would attribute too much to the meanes:
and by such ways, we would attribute too much to the means:
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therefore, we see, when 〈 ◊ 〉 had a great army, the Lord would not doe it, it was too great for him,
Therefore, we see, when 〈 ◊ 〉 had a great army, the Lord would not do it, it was too great for him,
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and therefore we see to what a small number he brought it:
and Therefore we see to what a small number he brought it:
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so, oft times, men thinke, oh if I had such a mans helpe ▪ or if I had such a meanes, it would doe the thing, it vvould bring the enterprise to passe:
so, oft times, men think, o if I had such a men help ▪ or if I had such a means, it would do the thing, it would bring the enterprise to pass:
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when we make too much account of it, the Lord, it may be, casts away that, which seemed most probable,
when we make too much account of it, the Lord, it may be, Cast away that, which seemed most probable,
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and (even as hee doth most of his workes, as he builds his owne Kingdome by the most foolish,
and (even as he does most of his works, as he builds his own Kingdom by the most foolish,
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and improbable meanes of all other, so) often hee doth our businesse by such meanes, that we least dreame of: therefore be not discouraged.
and improbable means of all other, so) often he does our business by such means, that we least dream of: Therefore be not discouraged.
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Suppose we pray, that such a great Prince should raise the Churches, that such a wa• … e, that such an enterprise, and proiect may doe it;
Suppose we pray, that such a great Prince should raise the Churches, that such a wa• … e, that such an enterprise, and project may do it;
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put the case the Lord will not doe it so;
put the case the Lord will not do it so;
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are vvee then presently vndone? and is there no helpe, because such a battaile is overthrowne,
Are we then presently undone? and is there no help, Because such a battle is overthrown,
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because such a King did not succeede, because such a Generall had not successe, acc• … ng to our expectation? It may be, that is not the way, the Lord will helpe the Church after another manner, that vvee dreame not of;
Because such a King did not succeed, Because such a General had not success, acc• … ng to our expectation? It may be, that is not the Way, the Lord will help the Church After Another manner, that we dream not of;
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and so for a mans selfe, hee hath businesse to bee done, or hee is in distresse,
and so for a men self, he hath business to be done, or he is in distress,
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and would haue deliverance, and hee thinkes, this is the vvay or none, and therefore hee is earnest to haue it done:
and would have deliverance, and he thinks, this is the Way or none, and Therefore he is earnest to have it done:
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novv it is good, in this case, to leaue it to the Lord, to make our requests knowne to him;
now it is good, in this case, to leave it to the Lord, to make our requests known to him;
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and, when wee haue done that, to bee no further carefull, but leaue it to the Lord, to doe it his owne way: he is skilfull.
and, when we have done that, to be no further careful, but leave it to the Lord, to do it his own Way: he is skilful.
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If you take a skilfull workeman, and say no more to him but thus: If you take a skilful workman, and say no more to him but thus:
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Sir, I pray you, doe mee such a thing, if it were the bringing of water,
Sir, I pray you, do me such a thing, if it were the bringing of water,
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or the setting vp of a building, it may bee, hee will goe away to worke, that thou knowest not what it meanes,
or the setting up of a building, it may be, he will go away to work, that thou Knowest not what it means,
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and yet thou wilt trust him:
and yet thou wilt trust him:
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why then wilt thou not trust God, and suffer him to goe his owne way? and,
why then wilt thou not trust God, and suffer him to go his own Way? and,
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when thou art crossed in that thing, wherein, it may be, of all others, thou wouldest not bee crossed, it may bee, it is the best way of all other to bring the thing to passe, that thou desirest.
when thou art crossed in that thing, wherein, it may be, of all Others, thou Wouldst not be crossed, it may be, it is the best Way of all other to bring the thing to pass, that thou Desirest.
c-crq pns21 vb2r vvn p-acp d n1, c-crq, pn31 vmb vbi, pp-f d n2-jn, pns21 vmd2 xx vbi vvn, pn31 vmb vbi, pn31 vbz dt js n1 pp-f d n-jn pc-acp vvi dt n1 pc-acp vvi, cst pns21 vv2.
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Againe, as wee are deceived in the manner, and the meanes, so likewise wee mistake the time:
Again, as we Are deceived in the manner, and the means, so likewise we mistake the time:
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it may bee the Lord is willing to doe the thing, but not in that time, that thou wouldest haue him:
it may be the Lord is willing to do the thing, but not in that time, that thou Wouldst have him:
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when a man prayes to bee delivered from such a trouble, and such a distresse, and affliction, hee thinkes the time very long, and saith, he• … is not heard,
when a man prays to be Delivered from such a trouble, and such a distress, and affliction, he thinks the time very long, and Says, he• … is not herd,
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because hee is not delivered presently; wee would all haue the smarting plaister presently tooke off:
Because he is not Delivered presently; we would all have the smarting plaster presently took off:
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but the Lord is wiser then wee, (as the phisitian knowes what belongs to the patient better then himselfe,) though hee doe it not presently, yet hee will doe it:
but the Lord is Wiser then we, (as the Physician knows what belongs to the patient better then himself,) though he do it not presently, yet he will do it:
cc-acp dt n1 vbz jc cs pns12, (c-acp dt n1 vvz r-crq vvz p-acp dt j av-jc cs px31,) cs pns31 vdb pn31 xx av-j, av pns31 vmb vdi pn31:
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therefore say not, thou art not heard, thou must take heede of taking delayes for denialls;
Therefore say not, thou art not herd, thou must take heed of taking delays for denials;
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the Lord will deferre to doe the thing, yet hee will doe it, and doe it in the best season:
the Lord will defer to do the thing, yet he will do it, and do it in the best season:
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for this is a generall rule, Gods time is the best time.
for this is a general Rule, God's time is the best time.
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When thou commest to pray for a thing, thou wouldest haue it done presently, and thou thinkest it is the best time, all the controversie betweene God, and thee is, which is the fittest time to haue it done;
When thou Comest to pray for a thing, thou Wouldst have it done presently, and thou Thinkest it is the best time, all the controversy between God, and thee is, which is the Fittest time to have it done;
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thou thinkest, it may bee, presently;
thou Thinkest, it may be, presently;
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God, it may bee, will doe it a yeare hence, surely hee is the best chooser,God, it may be, will do it a year hence, surely he is the best chooser,
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and wee shall finde it so: and therefore bee content to waite his leisure;
and we shall find it so: and Therefore be content to wait his leisure;
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hee hath many ends, in deferring it, it may bee, to trie thy faith, (as hee did the faith of the Canaanite) and therefore hee would not heare;
he hath many ends, in deferring it, it may be, to try thy faith, (as he did the faith of the Canaanite) and Therefore he would not hear;
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it may bee to increase thy holinesse, to put thy heart into a better temper, and therefore hee deferres longer:
it may be to increase thy holiness, to put thy heart into a better temper, and Therefore he defers longer:
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hee meant to doe that for Iacob, that hee did, yet he suffered Iacob to wrastle all night, and yet he would not doe it, till the instant of the morning appeared:
he meant to do that for Iacob, that he did, yet he suffered Iacob to wrestle all night, and yet he would not do it, till the instant of the morning appeared:
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so it was with Daniel, the answere went forth when hee began to pray, yet hee would 〈 ◊ 〉 him instant, and continue in prayer;
so it was with daniel, the answer went forth when he began to pray, yet he would 〈 ◊ 〉 him instant, and continue in prayer;
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so, I say, the Lord hath many ends why hee deferres, let vs bee content to take his owne time.
so, I say, the Lord hath many ends why he defers, let us be content to take his own time.
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Last of all, consider this, when thou seekest to the Lord, to haue any thing done, it is possible, that it may crosse some other passage of his providence;
Last of all, Consider this, when thou Seekest to the Lord, to have any thing done, it is possible, that it may cross Some other passage of his providence;
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and in this case thou shouldest be content to bee denied. But, you will say, why may not both bee accommodated?
and in this case thou Shouldst be content to be denied. But, you will say, why may not both be accommodated?
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I answere, so they shall, though thou se• … not how; it is not with God, as it is with man:
I answer, so they shall, though thou se• … not how; it is not with God, as it is with man:
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if a man doe a good turne to one, if two become petitioners, hee must needes doe an ill turne to another,
if a man do a good turn to one, if two become petitioners, he must needs do an ill turn to Another,
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but God composeth all for the best.
but God composeth all for the best.
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As for example, David desired much to build a Temple, the Lord had another end, hee had resolved in his providence, to make Salomon the builder of it;
As for Exampl, David desired much to built a Temple, the Lord had Another end, he had resolved in his providence, to make Solomon the builder of it;
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indeede this was much better for David: for what more had David gotten, if hee had done it? the Lord gaue him as full a reward,
indeed this was much better for David: for what more had David got, if he had done it? the Lord gave him as full a reward,
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as if hee had done it:
as if he had done it:
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for hee tells him, that for that purpose of building him a house, hee would build him a house:
for he tells him, that for that purpose of building him a house, he would built him a house:
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so• … David hath his end, to the full, though Salomon built the Temple.
so• … David hath his end, to the full, though Solomon built the Temple.
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So for Israel, the Lord kept the Canaanites among them, but it was for their profit:
So for Israel, the Lord kept the Canaanites among them, but it was for their profit:
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there are some passages of Gods providence, that if wee knew, wee would yeeld to this, that it were better, that it should bee so,
there Are Some passages of God's providence, that if we knew, we would yield to this, that it were better, that it should be so,
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then otherwise, and therefore it is better, in some case, that wee should bee denied. ' And so I conclude for this time. FINIS
then otherwise, and Therefore it is better, in Some case, that we should be denied. ' And so I conclude for this time. FINIS
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THE THIRD SERMON. 1. THES. 5. 17. Pray continually.
THE THIRD SERMON. 1. THESE. 5. 17. prey continually.
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NOvv vvee proceede to that vvhich remaines, something more vvee might adde, for the ansvvering of this,
Now we proceed to that which remains, something more we might add, for the answering of this,
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for the time of Gods granting our petitions, and for the measure, vvee touched it the last day a little.
for the time of God's granting our petitions, and for the measure, we touched it the last day a little.
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For the time, wee are deceived; in that vvee thinke, vvhen God deferrs, he denies;
For the time, we Are deceived; in that we think, when God defers, he Denies;
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for many times God deferrs for speciall reasons, and yet he grants the request, in the fittest time for vs,
for many times God defers for special Reasons, and yet he grants the request, in the Fittest time for us,
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as the phisitian knovveth the fittest time to giue the patient phisick of one kinde or another;
as the Physician Knoweth the Fittest time to give the patient physic of one kind or Another;
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and in this wee must yeeld to God; as hee doth all his workes in the fittest time,
and in this we must yield to God; as he does all his works in the Fittest time,
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so he grants our petitions in the fittest time;
so he grants our petitions in the Fittest time;
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there is an appointed time for any deliverance to be granted, for any blessing, for any comfort, that wee neede, and haue at his hands.
there is an appointed time for any deliverance to be granted, for any blessing, for any Comfort, that we need, and have At his hands.
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Now, if our selues were iudges, wee would haue things done for vs in the most convenient time, we would haue the smarting plaister pulled off,
Now, if our selves were judges, we would have things done for us in the most convenient time, we would have the smarting plaster pulled off,
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before the wound bee healed, whereas it is i• … best for vs to haue it kept on:
before the wound be healed, whereas it is i• … best for us to have it kept on:
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Bel• … ved, you shall finde, that God divides betweene Sathan, and vs, in this case,Bel• … ved, you shall find, that God divides between Sathan, and us, in this case,
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as we see Rev. 2. 10. Sathan shall cast some of you into prison, and you shall be there for ten dayes:
as we see Rev. 2. 10. Sathan shall cast Some of you into prison, and you shall be there for ten days:
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it was not so long as Sathan would haue had it, it may be, he would haue had it ten and ten too;
it was not so long as Sathan would have had it, it may be, he would have had it ten and ten too;
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nor againe, it was not so short, as they would haue had it, but God sets downe the time betweene them both,
nor again, it was not so short, as they would have had it, but God sets down the time between them both,
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and therefore we must rest vpon him, and thinke that many times there is great reason,
and Therefore we must rest upon him, and think that many times there is great reason,
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why we should be deferred when wee aske things at his hands, and you shall finde hee deferres for one of these causes, for the most part,
why we should be deferred when we ask things At his hands, and you shall find he defers for one of these Causes, for the most part,
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Sometimes, for the tryall of our faith;
Sometime, for the trial of our faith;
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as, wee see, he deferred to grant to the woman of Canaan, although he did meane to grant her request,
as, we see, he deferred to grant to the woman of Canaan, although he did mean to grant her request,
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yet he deferred long, that hee might put her to the triall;
yet he deferred long, that he might put her to the trial;
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and, you see, shee was no looser by it, but when she held out in her prayers, she had her request granted to the full.
and, you see, she was no looser by it, but when she held out in her Prayers, she had her request granted to the full.
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Sometimes, he deferres to grant it, that wee may be more humbled: as you know, Paul prayed earnestly, but God tolde him, that he would deferre him, because he needed more humility:
Sometime, he defers to grant it, that we may be more humbled: as you know, Paul prayed earnestly, but God told him, that he would defer him, Because he needed more humility:
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so he deferred to grant the request, that the men of Beniamin put vp to him,
so he deferred to grant the request, that the men of Benjamin put up to him,
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when the cause was iust, and God intended to helpe them, yet they fell before their enemies twice,
when the cause was just, and God intended to help them, yet they fell before their enemies twice,
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though they fa• … ed, and prayed, his end was, as we see in the text, that they might be more humbled, that their hearts might be more broken, that they might be more fitted to receiue it.
though they fa• … ed, and prayed, his end was, as we see in the text, that they might be more humbled, that their hearts might be more broken, that they might be more fitted to receive it.
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Againe, sometimes God deferrs, that we might bee more able to vse those blessings that hee meanes to bestow vpon vs:
Again, sometime God defers, that we might be more able to use those blessings that he means to bestow upon us:
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so hee deferred to raise Ioseph to preferment:
so he deferred to raise Ioseph to preferment:
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so he deferred to bring David to the Kingdome, that those afflictions that they indured might the better fit them to enioy so great prosperity,
so he deferred to bring David to the Kingdom, that those afflictions that they endured might the better fit them to enjoy so great Prosperity,
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as he had provided for them afterwards.
as he had provided for them afterwards.
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And lastly, he deferrs that he might set a higher price vpon his blessings, that hee might inhaunce the price of them;
And lastly, he defers that he might Set a higher price upon his blessings, that he might inhance the price of them;
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as the fisher drawes away the bait, that the fish might follow it the more;
as the fisher draws away the bait, that the Fish might follow it the more;
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so God withholds blessings, that we might haue a greater edge set vpon our desires, that we might pray harder for them, that we might prize them more, when wee haue obtained them.
so God withholds blessings, that we might have a greater edge Set upon our Desires, that we might pray harder for them, that we might prize them more, when we have obtained them.
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Now, as he doth thus for the time, and as we are often deceived in the time, in taking delayes for denialls;
Now, as he does thus for the time, and as we Are often deceived in the time, in taking delays for denials;
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so likewise wee are often deceived in the measure;
so likewise we Are often deceived in the measure;
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many times God grants the things that wee would haue, but, because wee haue not so large a measure as we expect;
many times God grants the things that we would have, but, Because we have not so large a measure as we expect;
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therefore we thinke we haue not it at all, and that the Lord hath denied vs our prayers, when indeede he hath not:
Therefore we think we have not it At all, and that the Lord hath denied us our Prayers, when indeed he hath not:
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for a lesser measure, many times, may serue as well as a greater; as God saith to Paul, my grace is sufficient for thee;
for a lesser measure, many times, may serve as well as a greater; as God Says to Paul, my grace is sufficient for thee;
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though the temptation doe abide vpon vs, if there be sufficient grace to keepe vs in a continuall conflict,
though the temptation do abide upon us, if there be sufficient grace to keep us in a continual conflict,
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and warre against it, if there be sufficient grace to obtaine pardon, to vphold, and to comfort vs in it, it is sufficient, it may bring vs to heaven, we haue a deliverance from it,
and war against it, if there be sufficient grace to obtain pardon, to uphold, and to Comfort us in it, it is sufficient, it may bring us to heaven, we have a deliverance from it,
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even when wee seeme not to be delivered;
even when we seem not to be Delivered;
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though we haue not so full a victory, as we would haue, yet that grace may be sufficient.
though we have not so full a victory, as we would have, yet that grace may be sufficient.
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You shall see this almost in all the things we haue occasion to request, at Gods hands, that a lesser measure may serue as well as a greater.
You shall see this almost in all the things we have occasion to request, At God's hands, that a lesser measure may serve as well as a greater.
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Take it first in outward things. A little wealth may serue, as well as great revenues:
Take it First in outward things. A little wealth may serve, as well as great revenues:
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as in Psal. 38. 16. A little that the righteous hath is as much as great revenues to the wicked;
as in Psalm 38. 16. A little that the righteous hath is as much as great revenues to the wicked;
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because a little, when God shall fill it with his blessings, it shall serue the turne as well;
Because a little, when God shall fill it with his blessings, it shall serve the turn as well;
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but, if a man hath great revenues, and God blowes vpon them, and leaues an emptinesse in them;
but, if a man hath great revenues, and God blows upon them, and leaves an emptiness in them;
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if a man haue great revenues, if he haue great outward comforts, yet, if there be an emptinesse,
if a man have great revenues, if he have great outward comforts, yet, if there be an emptiness,
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if there be a vanity in them, if they be as the husk, without the graine,
if there be a vanity in them, if they be as the husk, without the grain,
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as the shell, without the kernell, as they are often;
as the shell, without the kernel, as they Are often;
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though there be a great bulke, and they seeme very fit to comfort vs, yet they will doe vs little good;
though there be a great bulk, and they seem very fit to Comfort us, yet they will do us little good;
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whereas a little, on the other side, will doe much good: for in this case it is as it was with Manna, those that had little,
whereas a little, on the other side, will do much good: for in this case it is as it was with Manna, those that had little,
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yet they had sufficient, and those that gathered over, yet they had never a whit • … he more, that is, for their vse and comfort;yet they had sufficient, and those that gathered over, yet they had never a whit • … he more, that is, for their use and Comfort;
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you know, the little, that Daniel had, it nourished, and strengthened him, as much as the great portion of the Kings meat, that others had;
you know, the little, that daniel had, it nourished, and strengthened him, as much as the great portion of the Kings meat, that Others had;
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and therefore a little, in this kinde, may serue as well as much.
and Therefore a little, in this kind, may serve as well as much.
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And so likewise, a little grace may be so vsed, and improved, that it may inable you to doe much, it may preserue you from sinning against God, as well as a great measure:
And so likewise, a little grace may be so used, and improved, that it may inable you to do much, it may preserve you from sinning against God, as well as a great measure:
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for the confirmation of this looke to Rev. 3. 8. which is a notable place for this purpose, it is said there to the Church of Philladelphia, thou hast a little strength, they had but a little strength,
for the confirmation of this look to Rev. 3. 8. which is a notable place for this purpose, it is said there to the Church of Philladelphia, thou hast a little strength, they had but a little strength,
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and yet you see there what that little strength did:
and yet you see there what that little strength did:
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thou hast but a little strength, and yet thou hast kept my word, and hast not denied my name: thou hast but a little strength, and yet thou hast kept my word, and hast not denied my name:
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there were but two things for them to doe, to keepe his word, and to be kept from running out to the denial of his name, and other sinnes:
there were but two things for them to do, to keep his word, and to be kept from running out to the denial of his name, and other Sins:
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now the little strength they had, was sufficient for these ends: so that, we see, hee findes no fault with that Church;
now the little strength they had, was sufficient for these ends: so that, we see, he finds no fault with that Church;
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other Churches, that had more strength, it may bee, they fell into greater sinne• …:
other Churches, that had more strength, it may be, they fell into greater sinne• …:
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but this is a rule which is true, you will finde it true in all observation, through the Scriptures, that, sometimes, those that haue great grace,
but this is a Rule which is true, you will find it true in all observation, through the Scriptures, that, sometime, those that have great grace,
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yet they may fall into great sinnes, that they may be subiect to some strong prevailing lust;
yet they may fallen into great Sins, that they may be Subject to Some strong prevailing lust;
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as David, you know, had great grace, and yet, we see, hee was subiect to great sinnes together with it.
as David, you know, had great grace, and yet, we see, he was Subject to great Sins together with it.
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And againe, a man may haue but a little grace, and yet that little grace may bee so ordered,
And again, a man may have but a little grace, and yet that little grace may be so ordered,
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and husbanded, and improved, that that little grace may keepe him from sinne, more then the other:
and husbanded, and improved, that that little grace may keep him from sin, more then the other:
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this must bee warily vnderstood, not but that great grace enables a man to doe greater workes, then the other;
this must be warily understood, not but that great grace enables a man to do greater works, then the other;
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it enables a man, in the ordinary course, to resist greater temptations, more then lesse grace,
it enables a man, in the ordinary course, to resist greater temptations, more then less grace,
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but yet, (I say for our comfort, that) though a man haue but a little strength,
but yet, (I say for our Comfort, that) though a man have but a little strength,
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yet, a• … it is said there in the same place, Rev. 3. in that little strength, I haue set a doore open to thee, it opened the doore of heaven wide enough,
yet, a• … it is said there in the same place, Rev. 3. in that little strength, I have Set a door open to thee, it opened the door of heaven wide enough,
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so that no man could shut it.
so that no man could shut it.
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And as we say for grace, so like wise for gifts, smaller gifts, meaner gifts may serue the turne, many times, as well as greater gifts:
And as we say for grace, so like wise for Gifts, smaller Gifts, meaner Gifts may serve the turn, many times, as well as greater Gifts:
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for, you know, a little finger, a small hand may serue to thread a needle, as well as a greater, and, it may be, will doe it better;
for, you know, a little finger, a small hand may serve to thread a needle, as well as a greater, and, it may be, will do it better;
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for, in the Church there are varieties of operations, and variety of functions, and meaner gifts may serue for the discharge of some operations, of some services for the Church, as well as greater.
for, in the Church there Are varieties of operations, and variety of functions, and meaner Gifts may serve for the discharge of Some operations, of Some services for the Church, as well as greater.
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And therefore, as there are variety of functions, so there are variety of members, some stronger, some weaker,
And Therefore, as there Are variety of functions, so there Are variety of members, Some Stronger, Some Weaker,
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and the weaker may serue, in some cases, as well as the stronger; a little barke may doe better in a small river, then a greater ship;
and the Weaker may serve, in Some cases, as well as the Stronger; a little bark may do better in a small river, then a greater ship;
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so a man that hath but meane gifts may serue meane capacities, as well as greater, and better:
so a man that hath but mean Gifts may serve mean capacities, as well as greater, and better:
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and therefore thinke not that things are denied. when the thing is granted, not in such a measure.
and Therefore think not that things Are denied. when the thing is granted, not in such a measure.
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And lastly, to bee faithfull in a little gift will bring as great a reward, as to be faithfull in greater:
And lastly, to be faithful in a little gift will bring as great a reward, as to be faithful in greater:
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thou hast beene faithfull in little, may make a man ruler over much, and may bring a great increase of the talents after.thou hast been faithful in little, may make a man ruler over much, and may bring a great increase of the Talents After.
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Therefore let not a man be discouraged, if he haue not so great a measure as others haue:
Therefore let not a man be discouraged, if he have not so great a measure as Others have:
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so likewise if a man desire patience, and strength to goe through all variety of conditions, through all the troubles hee meetes with:
so likewise if a man desire patience, and strength to go through all variety of conditions, through all the Troubles he meets with:
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sometimes the Lord layes a great burthen. vpon a mans shoulders, and giues him great strength to beare it;
sometime the Lord lays a great burden. upon a men shoulders, and gives him great strength to bear it;
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sometimes againe he giues but a little strength, but then hee proportions the burthen to it;
sometime again he gives but a little strength, but then he proportions the burden to it;
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and is it not all one, whether the burthen be great, and the strength answerable,
and is it not all one, whither the burden be great, and the strength answerable,
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or the burthen be lesse, and the strength little? sometimes he takes away calamity, sometimes he layes it vpon a man,
or the burden be less, and the strength little? sometime he Takes away calamity, sometime he lays it upon a man,
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and giues him as much strength as will beare it, and that is as good, as if it were removed;
and gives him as much strength as will bear it, and that is as good, as if it were removed;
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else, what is the meaning of that, you shall haue an hundred fold with persecution, but that you shall haue so much ioy,
Else, what is the meaning of that, you shall have an hundred fold with persecution, but that you shall have so much joy,
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and strength in persecution, that it shall be all one as if you wanted it? so we see Heb. 5. 7. when Christ prayed for deliverance, in that great houre of triall, the text saith, he was heard in the things hee feared, and yet, we see, the cup did not passe from him,
and strength in persecution, that it shall be all one as if you wanted it? so we see Hebrew 5. 7. when christ prayed for deliverance, in that great hour of trial, the text Says, he was herd in the things he feared, and yet, we see, the cup did not pass from him,
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because hee was strengthened to beare it, and so it is in this case;
Because he was strengthened to bear it, and so it is in this case;
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and so much shall serue for a full answere to that, that we be not mistaken in iudging our prayers not to be heard when they are heard.
and so much shall serve for a full answer to that, that we be not mistaken in judging our Prayers not to be herd when they Are herd.
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And now, Beloved, what remaines, but that we set out selues to the duty, to doe that we are exhorted vnto here,
And now, beloved, what remains, but that we Set out selves to the duty, to do that we Are exhorted unto Here,
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namely, to pray continually, that is, to pray very much, to keepe, at least, a constant course in it;
namely, to pray continually, that is, to pray very much, to keep, At least, a constant course in it;
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for, if we doe neglect it, we doe but • … ob God of his mercies, wee take them without his leaue.
for, if we do neglect it, we do but • … ob God of his Mercies, we take them without his leave.
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Againe, we are guilty of the sin of vnthankfulnesse: for we ought to giue thankes in all things: againe, we neglect his worship; Again, we Are guilty of the since of unthankfulness: for we ought to give thanks in all things: again, we neglect his worship;
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for you know prayer is a part of his worship, and the neglect of it from day to day,
for you know prayer is a part of his worship, and the neglect of it from day to day,
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or at any time, when we omit it, is a neglect of that worship, and seruice we owe vnto him.
or At any time, when we omit it, is a neglect of that worship, and service we owe unto him.
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Againe, we suffer sin • … o lie vnforgiven, which is very dangerous, we depriue our selues o• … blessings, and bring a curse vpon our selues,
Again, we suffer since • … oh lie unforgiven, which is very dangerous, we deprive our selves o• … blessings, and bring a curse upon our selves,
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and we suffer our hearts to grow hard, and to be distempered:
and we suffer our hearts to grow hard, and to be distempered:
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for, from our neglect of prayer comes that deadnesse of spirit, that worldly-mindednesse, and vnapt• … esse to pray, to heare the word, for, from our neglect of prayer comes that deadness of Spirit, that Worldly-mindedness, and vnapt• … esse to pray, to hear the word,
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and • … o keepe the sabboth;
and • … oh keep the Sabbath;
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what else is the reason of it, why those that haue bee me forward, and zealous professours, in former times, haue lost their light,
what Else is the reason of it, why those that have bee me forward, and zealous professors, in former times, have lost their Light,
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and are fallen from their place;
and Are fallen from their place;
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I say what is the reason of it, when they were sometime servent in spirit serving the Lord? That fire was not kept aliue with the fuell of prayer;
I say what is the reason of it, when they were sometime servient in Spirit serving the Lord? That fire was not kept alive with the fuel of prayer;
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and when they declined from that pitch, from that degree of faith, which they had obtained, you shall finde it commonly to arise from remisnesse in this duty:
and when they declined from that pitch, from that degree of faith, which they had obtained, you shall find it commonly to arise from remissness in this duty:
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therefore we say to such, repent and amend, and doe your first workes;
Therefore we say to such, Repent and amend, and do your First works;
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that is, vse your former diligence, renew that, and that will renew grace, and strength againe:
that is, use your former diligence, renew that, and that will renew grace, and strength again:
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therefore take heede of being negligent, and remisse in this duty.
Therefore take heed of being negligent, and remiss in this duty.
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We haue great cause to be incouraged to it, for there is not a faithfull prayer that wee make shalbe lost,
We have great cause to be encouraged to it, for there is not a faithful prayer that we make shall lost,
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but they come vp into remembrance;
but they come up into remembrance;
cc-acp pns32 vvb a-acp p-acp n1;
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and therefore you must consider with your selues, not onely what you doe for the present,
and Therefore you must Consider with your selves, not only what you do for the present,
cc av pn22 vmb vvi p-acp po22 n2, xx av-j r-crq pn22 vdb p-acp dt j,
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but what stock of prayers you haue layed vp;
but what stock of Prayers you have laid up;
cc-acp q-crq n1 pp-f n2 pn22 vhb vvn a-acp;
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you know a man may haue much, in bils, and bonds, as well as in present money;
you know a man may have much, in bills, and bonds, as well as in present money;
pn22 vvb dt n1 vmb vhi d, p-acp n2, cc n2, c-acp av c-acp p-acp j n1;
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so there is a certaine stocke of prayer, a certaine treasure layed vp, that shall not be forgotten.
so there is a certain stock of prayer, a certain treasure laid up, that shall not be forgotten.
av a-acp vbz dt j n1 pp-f n1, dt j n1 vvd a-acp, cst vmb xx vbi vvn.
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The husbandman lookes not onely vpon the graine that hee hath in his garner, but he lookes vpon that which is sowne,
The husbandman looks not only upon the grain that he hath in his garner, but he looks upon that which is sown,
dt n1 vvz xx av-j p-acp dt n1 cst pns31 vhz p-acp po31 n1, cc-acp pns31 vvz p-acp d r-crq vbz vvn,
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though it be out of his hands, yea he reckons that the better of the two;
though it be out of his hands, yea he reckons that the better of the two;
cs pn31 vbb av pp-f po31 n2, uh pns31 vvz cst dt jc pp-f dt crd;
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so those prayers that haue beene sowed, it may be, many yeares agoe, are such as will bring in a sure increase:
so those Prayers that have been sowed, it may be, many Years ago, Are such as will bring in a sure increase:
av d n2 cst vhb vbn vvn, pn31 vmb vbi, d n2 av, vbr d c-acp vmb vvi p-acp dt j n1:
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therefore let vs be exhorted to be constant in this duty, to be frequent therein, to continue in it, watching thereto with perseverance.
Therefore let us be exhorted to be constant in this duty, to be frequent therein, to continue in it, watching thereto with perseverance.
av vvb pno12 vbi vvn pc-acp vbi j p-acp d n1, pc-acp vbi j av, p-acp vvb p-acp pn31, vvg av p-acp n1.
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And now we haue dispatched this, wee will come to answere some cases of conscience that fall out in the performance of this duty, which are divers. First, this is one;
And now we have dispatched this, we will come to answer Some cases of conscience that fallen out in the performance of this duty, which Are diverse. First, this is one;
cc av pns12 vhb vvn d, pns12 vmb vvi pc-acp vvi d n2 pp-f n1 cst vvb av p-acp dt n1 pp-f d n1, r-crq vbr j. ord, d vbz pi;
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what shall a man iudge of his prayers, when they are accompanied with wandring thoughts,
what shall a man judge of his Prayers, when they Are accompanied with wandering thoughts,
q-crq vmb dt n1 n1 pp-f po31 n2, c-crq pns32 vbr vvn p-acp vvg n2,
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whether those prayers are such as God wholly refuseth, or what he is to doe in such a case,
whither those Prayers Are such as God wholly Refuseth, or what he is to do in such a case,
cs d n2 vbr d c-acp np1 av-jn vvz, cc r-crq pns31 vbz pc-acp vdi p-acp d dt n1,
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when he is subiect to wandring thoughts, to vanity of minde, and distemper in the performance of that duty?
when he is Subject to wandering thoughts, to vanity of mind, and distemper in the performance of that duty?
c-crq pns31 vbz j-jn p-acp j-vvg n2, p-acp n1 pp-f n1, cc n1 p-acp dt n1 pp-f d n1?
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To this I answere, that wee must distinguish of the cause whence these wandring thoughts a rise.
To this I answer, that we must distinguish of the cause whence these wandering thoughts a rise.
p-acp d pns11 vvb, cst pns12 vmb vvi pp-f dt n1 c-crq d j-vvg n2 dt n1.
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Sometimetimes they arise, not so much from our owne neglect, as from weaknesse, from temptation: and in such a case, God layes them not so much to our charge:
Sometimes they arise, not so much from our own neglect, as from weakness, from temptation: and in such a case, God lays them not so much to our charge:
av pns32 vvb, xx av av-d p-acp po12 d n1, c-acp p-acp n1, p-acp n1: cc p-acp d dt n1, np1 vvz pno32 xx av av-d p-acp po12 n1:
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as, for example, one that aymes at a marke, and doth his best to hit the marke,
as, for Exampl, one that aims At a mark, and does his best to hit the mark,
c-acp, p-acp n1, pi cst vvz p-acp dt n1, cc vdz po31 js pc-acp vvi dt n1,
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yet, if hee hath a hand, or an arme, that hath the palsey in it,
yet, if he hath a hand, or an arm, that hath the palsy in it,
av, cs pns31 vhz dt n1, cc dt n1, cst vhz dt n1 p-acp pn31,
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or if one iogg him while he is about it, the fault was not so much in him, it was not want of good will to doe it, nor want of diligence;
or if one iogg him while he is about it, the fault was not so much in him, it was not want of good will to do it, nor want of diligence;
cc cs pi vvb pno31 cs pns31 vbz p-acp pn31, dt n1 vbds xx av av-d p-acp pno31, pn31 vbds xx n1 pp-f j n1 pc-acp vdi pn31, ccx n1 pp-f n1;
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but, either it is his weaknesse, or it is an impediment cast in by another: so it is in this case, this wandring of minde proceeds from a naturall infirmity,
but, either it is his weakness, or it is an impediment cast in by Another: so it is in this case, this wandering of mind proceeds from a natural infirmity,
cc-acp, av-d pn31 vbz po31 n1, cc pn31 vbz dt n1 vvd p-acp p-acp j-jn: av pn31 vbz p-acp d n1, d vvg pp-f n1 vvz p-acp dt j n1,
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and imbecillity that hangs vpon the nature of man, which is not so able to keepe it selfe close to such a spirituall businesse; and thy God considers:
and imbecility that hangs upon the nature of man, which is not so able to keep it self close to such a spiritual business; and thy God considers:
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for he is wise, and kno• … es that we are but flesh.
for he is wise, and kno• … es that we Are but Flesh.
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When a weake servant goes about a businesse, though hee doe it not so well as a stronger,
When a weak servant Goes about a business, though he do it not so well as a Stronger,
c-crq dt j n1 vvz p-acp dt n1, cs pns31 vdb pn31 xx av av c-acp dt jc,
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yet a man is wise to consider, that the servant is but weake: the Lord considers the naturall weaknesse that we are subiect vnto;
yet a man is wise to Consider, that the servant is but weak: the Lord considers the natural weakness that we Are Subject unto;
av dt n1 vbz j pc-acp vvi, cst dt n1 vbz p-acp j: dt n1 vvz dt j n1 cst pns12 vbr j-jn p-acp;
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and he deales mercifully with vs, in such a case:
and he deals mercifully with us, in such a case:
cc pns31 vvz av-j p-acp pno12, p-acp d dt n1:
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for herein a man is as one that hath a bow in his hand, but he hath a palsey arme,
for herein a man is as one that hath a bow in his hand, but he hath a palsy arm,
c-acp av dt n1 vbz p-acp pi cst vhz dt n1 p-acp po31 n1, cc-acp pns31 vhz dt n1 n1,
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and therefore he cannot keep it steddy, though he haue a min• … to doe it.
and Therefore he cannot keep it steady, though he have a min• … to do it.
cc av pns31 vmbx vvi pn31 j, cs pns31 vhb dt n1 … pc-acp vdi pn31.
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But the other case is, when he is iogged in his shooting by another, that is,
But the other case is, when he is jogged in his shooting by Another, that is,
p-acp dt j-jn n1 vbz, c-crq pns31 vbz vvn p-acp po31 vvg p-acp j-jn, cst vbz,
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when Sathan interrupts him, when he is diligent to hinder him in such a dutie; in this case, God chargeth it not vpō him, and doth not cast vs off,
when Sathan interrupts him, when he is diligent to hinder him in such a duty; in this case, God charges it not upon him, and does not cast us off,
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nor reiect our pray ers, because of that:
nor reject our prey ers, Because of that:
ccx vvi po12 n1 n2, c-acp pp-f cst:
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but, on the other side, when this wandring of minde shall rise from meere negligence, on our part, from profanesse, from want of reverence,
but, on the other side, when this wandering of mind shall rise from mere negligence, on our part, from profaneness, from want of Reverence,
cc-acp, p-acp dt j-jn n1, c-crq d j-vvg pp-f n1 vmb vvi p-acp j n1, p-acp po12 n1, p-acp n1, p-acp n1 pp-f n1,
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because we doe not intend holy duties as we ought, we come not to them with that conscionablenesse, with that carefulnesse as we should doe;
Because we do not intend holy duties as we ought, we come not to them with that Constionableness, with that carefulness as we should do;
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in this case now, it is a great sinne, this moues the Lord to anger,
in this case now, it is a great sin, this moves the Lord to anger,
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when we performe the duty in that manner, when we doe not so much as set our selues about it with our strength,
when we perform the duty in that manner, when we do not so much as Set our selves about it with our strength,
c-crq pns12 vvb dt n1 p-acp d n1, c-crq pns12 vdb xx av av-d c-acp vvi po12 n2 p-acp pn31 p-acp po12 n1,
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but suffer our mindes to wander without any resistance.
but suffer our minds to wander without any resistance.
cc-acp vvb po12 n2 pc-acp vvi p-acp d n1.
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Or secondly, when we our selues be the cause of it by admitting of loose thoughts, by suffering our selues to be worldly minded, by suffering an indisposition to grow vpon vs,
Or secondly, when we our selves be the cause of it by admitting of lose thoughts, by suffering our selves to be worldly minded, by suffering an indisposition to grow upon us,
cc ord, c-crq pns12 po12 n2 vbb dt n1 pp-f pn31 p-acp vvg pp-f j n2, p-acp vvg po12 n2 pc-acp vbi j vvn, p-acp vvg dt n1 pc-acp vvi p-acp pno12,
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and not labouring to resist it, and cast it off againe.
and not labouring to resist it, and cast it off again.
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You know, when an instrument is out of tune, if the lesson be never so good, that is played vpon it,
You know, when an Instrument is out of tune, if the Lesson be never so good, that is played upon it,
pn22 vvb, c-crq dt n1 vbz av pp-f n1, cs dt n1 vbb av av j, cst vbz vvn p-acp pn31,
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yet it is vnpleasant because the instrument is out of tune;
yet it is unpleasant Because the Instrument is out of tune;
av pn31 vbz j c-acp dt n1 vbz av pp-f n1;
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and whose fault is that? so, when thou commest to God, and sufferest thy heart to be distempered before and doest not looke to keepe it in order;
and whose fault is that? so, when thou Comest to God, and sufferest thy heart to be distempered before and dost not look to keep it in order;
cc rg-crq n1 vbz d? av, c-crq pns21 vv2 p-acp np1, cc vv2 po21 n1 pc-acp vbi vvn a-acp cc vd2 xx vvi pc-acp vvi pn31 p-acp n1;
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that i• … thy sinno, as well as thy profanes, and neglect in the very time of the performance:
that i• … thy sinno, as well as thy profanes, and neglect in the very time of the performance:
cst n1 … po21 fw-la, c-acp av c-acp po21 vvz, cc n1 p-acp dt j n1 pp-f dt n1:
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and, by this you may 〈 ◊ 〉, how to iudge of wandring thoughts in the performance of this duty,
and, by this you may 〈 ◊ 〉, how to judge of wandering thoughts in the performance of this duty,
cc, p-acp d pn22 vmb 〈 sy 〉, c-crq pc-acp vvi pp-f j-vvg n2 p-acp dt n1 pp-f d n1,
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and likewise you may see how to prevent them:
and likewise you may see how to prevent them:
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the way to prevent them, is to keepe our hearts in tune before, to haue them ready,
the Way to prevent them, is to keep our hearts in tune before, to have them ready,
dt n1 pc-acp vvi pno32, vbz pc-acp vvi po12 n2 p-acp n1 a-acp, pc-acp vhi pno32 j,
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as, the wise man hath his heart at his right hand, that is, he hath it ready when he hath it to vse.
as, the wise man hath his heart At his right hand, that is, he hath it ready when he hath it to use.
c-acp, dt j n1 vhz po31 n1 p-acp po31 j-jn n1, cst vbz, pns31 vhz pn31 j c-crq pns31 vhz pn31 p-acp n1.
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When a man is to vse his horse, he doth not suffer him to runne vp and downe in the pastures wildly,
When a man is to use his horse, he does not suffer him to run up and down in the pastures wildly,
c-crq dt n1 vbz pc-acp vvi po31 n1, pns31 vdz xx vvi pno31 pc-acp vvi a-acp cc a-acp p-acp dt n2 av-j,
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but will haue him vnder bridle;
but will have him under bridle;
cc-acp vmb vhi pno31 p-acp n1;
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so we should keepe our hearts in frame, that they may be ready to doe vs service in such a holy dutie,
so we should keep our hearts in frame, that they may be ready to do us service in such a holy duty,
av pns12 vmd vvi po12 n2 p-acp n1, cst pns32 vmb vbi j pc-acp vdi pno12 n1 p-acp d dt j n1,
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when wee haue neede of them.
when we have need of them.
c-crq pns12 vhb n1 pp-f pno32.
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Secondly, we must be diligent, when we come to performe the duty, that, though our mindes doe wander,
Secondly, we must be diligent, when we come to perform the duty, that, though our minds do wander,
ord, pns12 vmb vbi j, c-crq pns12 vvb pc-acp vvi dt n1, cst, cs po12 n2 vdb vvi,
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yet we may be ready to recall them presently, to set our selues to it with all diligence:
yet we may be ready to Recall them presently, to Set our selves to it with all diligence:
av pns12 vmb vbi j pc-acp vvi pno32 av-j, pc-acp vvi po12 n2 p-acp pn31 p-acp d n1:
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so much for answering of this first case.
so much for answering of this First case.
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The second case is, what a man is to doe, when hee findes a great indisposition to prayer, such a dulnesse,
The second case is, what a man is to do, when he finds a great indisposition to prayer, such a dulness,
dt ord n1 vbz, q-crq dt n1 vbz pc-acp vdi, c-crq pns31 vvz dt j n1 p-acp n1, d dt n1,
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and deadnesse in him, that hee knowes not how to goe about the duty, and hee thinkes,
and deadness in him, that he knows not how to go about the duty, and he thinks,
cc n1 p-acp pno31, cst pns31 vvz xx c-crq pc-acp vvi p-acp dt n1, cc pns31 vvz,
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if hee doe it, it were as good bee vndone.
if he do it, it were as good be undone.
cs pns31 vdb pn31, pn31 vbdr p-acp j vbi vvn.
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To this I answere briefly, that in all such cases, a man is bound notwithstanding to performe it, let his heart bee never so much out of temper, let there be never so great a dulnesse,
To this I answer briefly, that in all such cases, a man is bound notwithstanding to perform it, let his heart be never so much out of temper, let there be never so great a dulness,
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and deadnesse of spirit vpon him, yet hee is bound to doe it. But you wil say, why, but I am altogether vnfit.
and deadness of Spirit upon him, yet he is bound to do it. But you will say, why, but I am altogether unfit.
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I answere, that a man by setting himselfe vpon the worke, shall gather a fitnesse, though he were vnfit at the first: I answer, that a man by setting himself upon the work, shall gather a fitness, though he were unfit At the First:
pns11 vvb, cst dt n1 p-acp vvg px31 p-acp dt n1, vmb vvi dt n1, cs pns31 vbdr j p-acp dt ord:
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you know, members, that are benummed, yet by vsing them, they get life, and heate, and come, in the end, to bee nimble enough;
you know, members, that Are benumbed, yet by using them, they get life, and heat, and come, in the end, to be nimble enough;
pn22 vvb, n2, cst vbr vvn, av p-acp vvg pno32, pns32 vvb n1, cc n1, cc vvb, p-acp dt n1, pc-acp vbi j av-d;
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so it is with the heart, in this case, when it is benummed, the very vsing of it makes it fit for the duty:
so it is with the heart, in this case, when it is benumbed, the very using of it makes it fit for the duty:
av pn31 vbz p-acp dt n1, p-acp d n1, c-crq pn31 vbz vvn, dt j vvg pp-f pn31 vvz pn31 j p-acp dt n1:
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You know, wood, though it bee greene, yet, if it be long blowed, at the length, it will be dry, and take fire;
You know, wood, though it be green, yet, if it be long blowed, At the length, it will be dry, and take fire;
pn22 vvb, n1, cs pn31 vbb j-jn, av, cs pn31 vbb av-j vvn, p-acp dt n1, pn31 vmb vbi j, cc vvb n1;
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so it is with the heart, a man may be long about getting it on the wing,
so it is with the heart, a man may be long about getting it on the wing,
av pn31 vbz p-acp dt n1, dt n1 vmb vbi j p-acp vvg pn31 p-acp dt n1,
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yet, with much adoe, he may doe it, and therefore he ought to doe this duty in such a case;
yet, with much ado, he may do it, and Therefore he ought to do this duty in such a case;
av, p-acp d n1, pns31 vmb vdi pn31, cc av pns31 vmd pc-acp vdi d n1 p-acp d dt n1;
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yea, so much the rather, because there is never more neede of calling vpon God, then at such a time:
yea, so much the rather, Because there is never more need of calling upon God, then At such a time:
uh, av av-d dt av-c, c-acp pc-acp vbz av-x av-dc vvi pp-f vvg p-acp np1, av p-acp d dt n1:
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for then a man lyes most exposed to temptation, then, if any sinne come, he is ready to bee overtaken with it, he is vnfit for any thing;
for then a man lies most exposed to temptation, then, if any sin come, he is ready to be overtaken with it, he is unfit for any thing;
c-acp cs dt n1 vvz av-ds vvn p-acp n1, av, cs d n1 vvb, pns31 vbz j pc-acp vbi vvn p-acp pn31, pns31 vbz j p-acp d n1;
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and therefore, if ever he haue neede to call vpon God it is at that time.
and Therefore, if ever he have need to call upon God it is At that time.
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But you will say, it may be, God will not accept it?
But you will say, it may be, God will not accept it?
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I answere briefly, if a mans heart be so indisposed, that, when he hath done all he can,
I answer briefly, if a men heart be so indisposed, that, when he hath done all he can,
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yet hee can get no life, hee can get no heate in the performance of such a duty,
yet he can get no life, he can get no heat in the performance of such a duty,
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yet God may accept that prayer, as well as that which is most servent: And that you may vnderstand this aright, you must take it with this distinction:
yet God may accept that prayer, as well as that which is most servient: And that you may understand this aright, you must take it with this distinction:
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This dulnesse, and deadnesse in prayer, it comes from one of these two causes. One is, when God withdrawes his owne spirit, that is, withdrawes not his spirit altogether;
This dulness, and deadness in prayer, it comes from one of these two Causes. One is, when God withdraws his own Spirit, that is, withdraws not his Spirit altogether;
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(for there may be a helpe, when we perceiue it not), but when hee withdrawes the liuelinesse, (for there may be a help, when we perceive it not), but when he withdraws the liveliness,
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and quicknesse of his spirit, and in this case, if wee doe our dutie, if wee doe the best wee can, the Lord doth accept it,
and quickness of his Spirit, and in this case, if we do our duty, if we do the best we can, the Lord does accept it,
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though hee hath not vouchsafed such inlargement of our hearts, though hee haue not powred out his spirit vpon vs, in the performance of the dutie,
though he hath not vouchsafed such enlargement of our hearts, though he have not poured out his Spirit upon us, in the performance of the duty,
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as at other times, but he giues a secret helpe, that perhaps we feele not, nor perhaps is so great as at other times;
as At other times, but he gives a secret help, that perhaps we feel not, nor perhaps is so great as At other times;
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yet I say, when it ariseth from his owne withdrawing of that fitnesse, & we are not negligent,
yet I say, when it arises from his own withdrawing of that fitness, & we Are not negligent,
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but we doe our best, in this case, God accepts the will for the 〈 ◊ 〉, as wee haue often said to you:
but we do our best, in this case, God accepts the will for the 〈 ◊ 〉, as we have often said to you:
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that rule alway holds good, when the impediment is such as we cannot remoue, when the dulnesse of spirit is such as it is not in our power to remoue,
that Rule always holds good, when the impediment is such as we cannot remove, when the dulness of Spirit is such as it is not in our power to remove,
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when wee haue vsed our vtmost diligence, in that case it is no hindrance:
when we have used our utmost diligence, in that case it is no hindrance:
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and therefore it is a great comfort vnto vs, that we haue vsed our diligence in this duty,
and Therefore it is a great Comfort unto us, that we have used our diligence in this duty,
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when we haue vsed our best to quicken our hearts, though it be not done,
when we have used our best to quicken our hearts, though it be not done,
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yet God accepts our prayers, as well as if they were performed in a more liuely and fervent manner.
yet God accepts our Prayers, as well as if they were performed in a more lively and fervent manner.
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The next case is what a man is to doe after ▪ he hath committed some great sinne,
The next case is what a man is to do After ▪ he hath committed Some great sin,
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after he hath wounded his conscience, whether then, not withstanding, he must come, & keep his constāt course in prayer, morning,
After he hath wounded his conscience, whither then, not withstanding, he must come, & keep his constant course in prayer, morning,
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& evening, whether he shall be so bold, as to come into Gods presence afte• … he hath so exceedingly offended him.
& evening, whither he shall be so bold, as to come into God's presence afte• … he hath so exceedingly offended him.
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To this I answere, that a man is bound, (notwithstanding any sinne that he hath committed, be it what it will be) to keepe his course constantly in prayer,
To this I answer, that a man is bound, (notwithstanding any sin that he hath committed, be it what it will be) to keep his course constantly in prayer,
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and not to omit it, not to keepe off, not to deferre it.
and not to omit it, not to keep off, not to defer it.
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And my ground for it is, because this is a duty, it is a charge that God hath layed vpon all, to pray continually; that is, at the least twice a day,
And my ground for it is, Because this is a duty, it is a charge that God hath laid upon all, to pray continually; that is, At the least twice a day,
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as we shewed before, to keepe a constant course in it: now, it is certaine, our failing in one thing, must not excuse vs in another.
as we showed before, to keep a constant course in it: now, it is certain, our failing in one thing, must not excuse us in Another.
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When the dute lyes on vs, wee haue no dispensation to be negligent in it; and therefore we are bound to doe it. When the dute lies on us, we have no Dispensation to be negligent in it; and Therefore we Are bound to do it.
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Againe, consider this, that a particular offence doth not offend so much, as if we grow strangers to God: as if we grow to a generall rebellion against him.
Again, Consider this, that a particular offence does not offend so much, as if we grow Strangers to God: as if we grow to a general rebellion against him.
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As, put the case, a childe commits a great offence against his father, yet, if hee runne away from his fathers house,
As, put the case, a child commits a great offence against his father, yet, if he run away from his Father's house,
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and grow a stranger to him, that is more then the particular offence:
and grow a stranger to him, that is more then the particular offence:
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for a generall rebellion must needs be more then the particular, and to giue over calling vpon God, to breake off that course, to grow a stranger to him, to runne away from his house,
for a general rebellion must needs be more then the particular, and to give over calling upon God, to break off that course, to grow a stranger to him, to run away from his house,
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and (as it were) to be ready to giue over all his ordinances,
and (as it were) to be ready to give over all his ordinances,
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& a constant course of obedience to him, this is a generall rebellion, & is worse then the particular;
& a constant course of Obedience to him, this is a general rebellion, & is Worse then the particular;
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yea such carriage, after sin committed, moues God to anger more then the sin it selfe;
yea such carriage, After since committed, moves God to anger more then the since it self;
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as, many times, the contemptuous, negligent, rebellious carriage, after an offence, moues a mast• … r, a husband,
as, many times, the contemptuous, negligent, rebellious carriage, After an offence, moves a mast• … r, a husband,
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or a parent more, then the particular failing though it were exceeding great.
or a parent more, then the particular failing though it were exceeding great.
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Besides, consider, when a man commits a great finne, he makes a great gap in his conscience, he makes a great breach there,
Beside, Consider, when a man commits a great fin, he makes a great gap in his conscience, he makes a great breach there,
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and will you haue that breach lye open? is not that very dangerous? is not that the way to bring in more • … in,
and will you have that breach lie open? is not that very dangerous? is not that the Way to bring in more • … in,
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and to suffer those good things that are in the heart to steale out? I will giue you but one instance for this:
and to suffer those good things that Are in the heart to steal out? I will give you but one instance for this:
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You see, St. Peter, when he had committed a great sinne, in denying his master,
You see, Saint Peter, when he had committed a great sin, in denying his master,
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and forswearing of him too, yet, because he came in presently, and repented, and sought pardon, (as you know hee did) you see, hee was preserved from running into further arrerages:
and forswearing of him too, yet, Because he Come in presently, and repented, and sought pardon, (as you know he did) you see, he was preserved from running into further arrearages:
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for hee made vp the gappe, hee made vp the breach.
for he made up the gap, he made up the breach.
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We see, on the other side, when David had committed that sinne with Batb• … eba, and did not come vnto God, as he should haue done, to keepe his constant course in sacrificing vnto him, in repenting,
We see, on the other side, when David had committed that sin with Batb• … eba, and did not come unto God, as he should have done, to keep his constant course in sacrificing unto him, in repenting,
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and renewing his repentance, and praying to him, you know, how many sinnes he fell into:
and renewing his Repentance, and praying to him, you know, how many Sins he fell into:
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and likewise, that was the case of Salomon, you know, to what a height hee grew, by not comming vnto God, at his first failing:
and likewise, that was the case of Solomon, you know, to what a height he grew, by not coming unto God, At his First failing:
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and therefore, I say, there is reason, that wee should doe it, though the sinne bee great, wee ought to come in,
and Therefore, I say, there is reason, that we should do it, though the sin be great, we ought to come in,
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and to keepe our course constantly.
and to keep our course constantly.
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But may I not stay till I bee more fitted, till my heart bee more softened, and more humbled?
But may I not stay till I be more fitted, till my heart be more softened, and more humbled?
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Beloved, to st• … y in this case is dangero• …; for the heart commonly growes more hard in continuance;
beloved, to st• … y in this case is dangero• …; for the heart commonly grows more hard in Continuance;
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the conscience is more tender, immediately after the sinne is committed, then it is afterwards; and when thou stayest for more humility, thou findest lesse;
the conscience is more tender, immediately After the sin is committed, then it is afterwards; and when thou stayest for more humility, thou Findest less;
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and therefore, while the wound is greene, and when the fire hath taken newly holde, it is then best to quench it,
and Therefore, while the wound is green, and when the fire hath taken newly hold, it is then best to quench it,
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before the wound be festered, before it hath continued long;
before the wound be festered, before it hath continued long;
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for the heart will grow worse, and worse, as it is Heb: 3. 12. Take heede that you be not hardened through the deceitfulnesse of sinne;
for the heart will grow Worse, and Worse, as it is Hebrew: 3. 12. Take heed that you be not hardened through the deceitfulness of sin;
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the meaning is this, when thou committest a sinne, you thinke, if you stay a weeke,
the meaning is this, when thou Committest a sin, you think, if you stay a Week,
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or a fortnight, or a moneth, you shall come in as well as at the first;
or a fortnight, or a Monn, you shall come in as well as At the First;
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no, saith the Apostle, while it is to day, come in, that is, doe it presently,
no, Says the Apostle, while it is to day, come in, that is, do it presently,
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for sinne will deceiue you, it will harden your heart before you bee aware, it will make a distance betweene God, and you, it will take you off from him, it will leade you further on;
for sin will deceive you, it will harden your heart before you be aware, it will make a distance between God, and you, it will take you off from him, it will lead you further on;
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and therefore take heede, that your hearts bee not hardened through the deceitfulnesse of sinne, that sinne doe not deceiue you,
and Therefore take heed, that your hearts be not hardened through the deceitfulness of sin, that sin do not deceive you,
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and it will doe it before you thinke of it:
and it will do it before you think of it:
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and therefore in this case you should doe as you doe with waters, when waters breake out a little, it is best to stop them presently;
and Therefore in this case you should do as you do with waters, when waters break out a little, it is best to stop them presently;
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if you suffer them, they will make the breach greater, till at length, you be vnable to stop them;
if you suffer them, they will make the breach greater, till At length, you be unable to stop them;
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so in this case, when you have committed a great sin, come in speedily.
so in this case, when you have committed a great since, come in speedily.
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But you will say, what shall a man come into Gods presence, who is most holy,
But you will say, what shall a man come into God's presence, who is most holy,
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after he hath defiled himselfe with some great sinne, is not this an vnreuerent thing?
After he hath defiled himself with Some great sin, is not this an unreverent thing?
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1008
I answer briefly, it is very true, if thou be bolde to come into Gods presence with the same d• … sposition, wherewith the sinne was committed, with a minde so fashioned,
I answer briefly, it is very true, if thou be bold to come into God's presence with the same d• … sposition, wherewith the sin was committed, with a mind so fashioned,
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and so framed, in that case thou doest exceedingly provoke him, this is a very high degree of pro• … unesse:
and so framed, in that case thou dost exceedingly provoke him, this is a very high degree of pro• … unesse:
cc av vvn, p-acp d n1 pns21 vd2 av-vvg vvi pno31, d vbz dt av j n1 pp-f n1 … fw-la:
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and therefore, when we say, thou must come in, and keepe a constant course in prayer notwithstanding, the meaning is, you must come in with a disposition turned aside from your sinnes,
and Therefore, when we say, thou must come in, and keep a constant course in prayer notwithstanding, the meaning is, you must come in with a disposition turned aside from your Sins,
cc av, c-crq pns12 vvb, pns21 vmb vvi p-acp, cc vvi dt j n1 p-acp n1 a-acp, dt n1 vbz, pn22 vmb vvi p-acp p-acp dt n1 vvd av p-acp po22 n2,
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and brought home to God, with a minde to abhorre that which is evill, and to cleaue to that which is good;
and brought home to God, with a mind to abhor that which is evil, and to cleave to that which is good;
cc vvd av-an p-acp np1, p-acp dt n1 pc-acp vvi d r-crq vbz j-jn, cc pc-acp vvi p-acp d r-crq vbz j;
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there must bee this conversation of the minde to him, thou must not come in with the same disposition, that must be altered.
there must be this Conversation of the mind to him, thou must not come in with the same disposition, that must be altered.
pc-acp vmb vbi d n1 pp-f dt n1 p-acp pno31, pns21 vmb xx vvi p-acp p-acp dt d n1, cst vmb vbi vvn.
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So much shall serue sor the answere to this case.
So much shall serve sor the answer to this case.
av av-d vmb vvi p-acp dt n1 p-acp d n1.
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Another case is whether wee may vse a set forme of prayer? and likewise whether it bee sufficient?
another case is whither we may use a Set Form of prayer? and likewise whither it be sufficient?
j-jn n1 vbz cs pns12 vmb vvi dt n1 n1 pp-f n1? cc av cs pn31 vbb j?
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I need not say much to you;
I need not say much to you;
pns11 vvb xx vvi d p-acp pn22;
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for I thinke there is none here that doubt of it, but that a set forme of prayer may be vsed:
for I think there is none Here that doubt of it, but that a Set Form of prayer may be used:
c-acp pns11 vvb pc-acp vbz pix av cst n1 pp-f pn31, cc-acp cst dt j-vvn n1 pp-f n1 vmb vbi vvn:
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you know, Christ prescribed a forme, you know, there were certaine Psalmes that were prayers that were vsed constantly;
you know, christ prescribed a Form, you know, there were certain Psalms that were Prayers that were used constantly;
pn22 vvb, np1 vvn dt n1, pn22 vvb, pc-acp vbdr j n2 cst vbdr n2 cst vbdr vvn av-j;
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and therefore there is no doubt but that ▪ a set for me may be vsed, wee haue that example for it:
and Therefore there is no doubt but that ▪ a Set for me may be used, we have that Exampl for it:
cc av pc-acp vbz dx n1 cc-acp cst ▪ dt vvb p-acp pno11 vmb vbi vvn, pns12 vhb d n1 c-acp pn31:
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And in the Church, at all times, in the primatiue times of the Church, and all along to the beginning of the reformed ti• … es, to Luther, and Calvins 〈 ◊ 〉, • … till, in all times, the Church had set formes they vsed,
And in the Church, At all times, in the primitive times of the Church, and all along to the beginning of the reformed ti• … es, to Luther, and Calvins 〈 ◊ 〉, • … till, in all times, the Church had Set forms they used,
cc p-acp dt n1, p-acp d n2, p-acp dt j n2 pp-f dt n1, cc d a-acp p-acp dt n-vvg pp-f dt vvn n1 … fw-ge, pc-acp np1, cc np1 〈 sy 〉, • … c-acp, p-acp d n2, dt n1 vhd vvn n2 pns32 vvd,
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and I know no obiection against it of weight. One maine obiection is this:
and I know no objection against it of weight. One main objection is this:
cc pns11 vvb dx n1 p-acp pn31 pp-f n1. crd j n1 vbz d:
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That in stinted prayer the spirit is streightned, when a man is tyed to a forme,
That in stinted prayer the Spirit is straighteneth, when a man is tied to a Form,
cst p-acp vvd n1 dt n1 vbz vvn, c-crq dt n1 vbz vvn p-acp dt n1,
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then he shall haue his spirit, as it were, bounden, and limited, that he cannot goe beyond that, which is prescribed;
then he shall have his Spirit, as it were, bounden, and limited, that he cannot go beyond that, which is prescribed;
cs pns31 vmb vhi po31 n1, c-acp pn31 vbdr, vvn, cc vvn, cst pns31 vmbx vvi p-acp d, r-crq vbz vvn;
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and therefore, say they, it is reason a man should be left to more libertie, (as he is in conceived prayers) and not tyed to a strict forme?
and Therefore, say they, it is reason a man should be left to more liberty, (as he is in conceived Prayers) and not tied to a strict Form?
cc av, vvb pns32, pn31 vbz n1 dt n1 vmd vbi vvn p-acp dc n1, (c-acp pns31 vbz p-acp vvn n2) cc xx vvn p-acp dt j n1?
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To this I answere, even those men, that are against this, and that vse this reason, they doe the same thing daily in the congregation:
To this I answer, even those men, that Are against this, and that use this reason, they do the same thing daily in the congregation:
p-acp d pns11 vvb, av d n2, cst vbr p-acp d, cc d vvb d n1, pns32 vdb dt d n1 av-j p-acp dt n1:
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for when another prayes, that is a set forme to him, that heares it, I say, it is a forme to him:
for when Another prays, that is a Set Form to him, that hears it, I say, it is a Form to him:
c-acp c-crq j-jn n2, cst vbz dt j-vvn n1 p-acp pno31, cst vvz pn31, pns11 vvb, pn31 vbz dt n1 p-acp pno31:
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for put that case, that he that is a hearer, that heares another pray, suppose that his spirit bee more inlarged, it is a straightning to him, hee hath no libertie to goe out:
for put that case, that he that is a hearer, that hears Another pray, suppose that his Spirit be more enlarged, it is a straightening to him, he hath no liberty to go out:
p-acp vvi d n1, cst pns31 cst vbz dt n1, cst vvz j-jn vvb, vvb cst po31 n1 vbi av-dc vvn, pn31 vbz dt n1 p-acp pno31, pns31 vhz dx n1 pc-acp vvi av:
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he is bound to keepe his minde intent vpon it;
he is bound to keep his mind intent upon it;
pns31 vbz vvn pc-acp vvi po31 n1 n1 p-acp pn31;
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and therefore, if that were a sufficient reason, that a man might not vse a set forme,
and Therefore, if that were a sufficient reason, that a man might not use a Set Form,
cc av, cs d vbdr dt j n1, cst dt n1 vmd xx vvi dt j-vvn n1,
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because the spirit is streightned, a man should not heare another pray, (though it be a conceived prayer) because, in that case, his spirit is limited, it may be, the hearer hath a larger heart, a great deale,
Because the Spirit is straighteneth, a man should not hear Another prey, (though it be a conceived prayer) Because, in that case, his Spirit is limited, it may be, the hearer hath a larger heart, a great deal,
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then he that speakes and prayes; so that there is a bounding, and streightning, and a limiting of the spirit.
then he that speaks and prays; so that there is a bounding, and straightening, and a limiting of the Spirit.
cs pns31 cst vvz cc vvz; av cst pc-acp vbz dt j-vvg, cc n1, cc dt vvg pp-f dt n1.
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And therefore that reason cannot be good.
And Therefore that reason cannot be good.
cc av d n1 vmbx vbi j.
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Againe, I answere, though the spirit bee limited, at that time, yet he ha• … h a libertie, at other times, to pray as freely a• … hee will in private;
Again, I answer, though the Spirit be limited, At that time, yet he ha• … h a liberty, At other times, to pray as freely a• … he will in private;
av, pns11 vvb, cs dt n1 vbi vvn, p-acp d n1, av pns31 n1 … wd dt n1, p-acp j-jn n2, pc-acp vvi c-acp av-j n1 … pns31 vmb p-acp j;
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and there• … ore he is not so tied, but, though, at that time, he be,
and there• … over he is not so tied, but, though, At that time, he be,
cc n1 … a-acp pns31 vbz xx av vvn, cc-acp, cs, p-acp d n1, pns31 vbb,
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yet it is no generall tie;
yet it is no general tie;
av pn31 vbz dx n1 vvi;
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at another time, or immediately after, he may be as free as he will in secret.
At Another time, or immediately After, he may be as free as he will in secret.
p-acp j-jn n1, cc av-j a-acp, pns31 vmb vbi a-acp j c-acp pns31 vmb p-acp n-jn.
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Aga• … ne, I answere, it is not a tye, and a restraint of the spirit,
Aga• … ne, I answer, it is not a tie, and a restraint of the Spirit,
np1 … ccx, pns11 vvb, pn31 vbz xx dt n1, cc dt n1 pp-f dt n1,
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because there is a tye of words;
Because there is a tie of words;
c-acp pc-acp vbz dt n1 pp-f n2;
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for the largenesse of the heart stands not so muc• … in the multitude and variety of expressions,
for the largeness of the heart Stands not so muc• … in the multitude and variety of expressions,
p-acp dt n1 pp-f dt n1 vvz xx av n1 … p-acp dt n1 cc n1 pp-f n2,
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as in the extent of the affection: now then the heart may be very large, for all that;
as in the extent of the affection: now then the heart may be very large, for all that;
c-acp p-acp dt n1 pp-f dt n1: av cs dt n1 vmb vbi av j, c-acp d d;
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though he be tyed in words, yet there is not a tye vpon the affection, that may be extended more, in putting vp the same petition,
though he be tied in words, yet there is not a tie upon the affection, that may be extended more, in putting up the same petition,
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when another mans is more streightened; therefore there i• … no tye, and limit vpon that.
when Another men is more straightened; Therefore there i• … no tie, and limit upon that.
c-crq j-jn n2 vbz av-dc vvn; av a-acp n1 … dx vvi, cc vvi p-acp d.
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And this is enough to satisfie that, that a set for me of prayer must be vsed. But now, if you aske;
And this is enough to satisfy that, that a Set for me of prayer must be used. But now, if you ask;
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whether that be sufficient? whether a man may thinke, if hee haue beene present at publique prayer, (which is a commendable thing to vse it constantly) I say, whether that be sufficient?
whither that be sufficient? whither a man may think, if he have been present At public prayer, (which is a commendable thing to use it constantly) I say, whither that be sufficient?
cs d vbb j? cs dt n1 vmb vvi, cs pns31 vhb vbn j p-acp j n1, (r-crq vbz dt j n1 pc-acp vvi pn31 av-j) pns11 vvb, cs d vbb j?
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My Beloved, this is a matter of some moment, to consider what we ought to doe in this case;
My beloved, this is a matter of Some moment, to Consider what we ought to do in this case;
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for we may be deceived in it, and I answer plainly, it is not sufficient: a man that i• … diligent in publique prayers, that keeps them morning and evening; for we may be deceived in it, and I answer plainly, it is not sufficient: a man that i• … diligent in public Prayers, that keeps them morning and evening;
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if he thinkes now hee hath discharged his duty, he is in a very great error:
if he thinks now he hath discharged his duty, he is in a very great error:
cs pns31 vvz av pns31 vhz vvn po31 n1, pns31 vbz p-acp dt j j n1:
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and this is the reason, because they are not sufficient. Indeed, they are to be vsed;
and this is the reason, Because they Are not sufficient. Indeed, they Are to be used;
cc d vbz dt n1, c-acp pns32 vbr xx j. np1, pns32 vbr pc-acp vbi vvn;
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for God is worshipped in them, and it is a more publ• … que worship;
for God is worshipped in them, and it is a more publ• … que worship;
p-acp np1 vbz vvn p-acp pno32, cc pn31 vbz dt av-dc n1 … fw-fr n1;
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and when God is honoured before many, as a man, when there are many spectators, more honour is done to him, it is a greater honour;
and when God is honoured before many, as a man, when there Are many spectators, more honour is done to him, it is a greater honour;
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so it is when men ioyne in this worship.
so it is when men join in this worship.
av pn31 vbz c-crq n2 vvb p-acp d n1.
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And many other reasons there be, but that is not the thing, I am now vpon, to commend it to you;
And many other Reasons there be, but that is not the thing, I am now upon, to commend it to you;
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but, I say, it is not sufficient, although it ought to bee done, because there are many particular sinnes, which cannot be confessed in publique prayer, there are many particular wants, which in publique prayer you cannot vnfold,
but, I say, it is not sufficient, although it ought to be done, Because there Are many particular Sins, which cannot be confessed in public prayer, there Are many particular Wants, which in public prayer you cannot unfold,
cc-acp, pns11 vvb, pn31 vbz xx j, cs pn31 vmd pc-acp vbi vdn, c-acp pc-acp vbr d j n2, r-crq vmbx vbi vvn p-acp j n1, pc-acp vbr d j n2, r-crq p-acp j n1 pn22 vmbx vvi,
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and open, and expresse vnto the Lord.
and open, and express unto the Lord.
cc j, cc vvi p-acp dt n1.
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Againe, the end of a set forme of prayer is to be a helpe for the private, (for the publique it is another case) a helpe that one may vse that is yet exceeding weake:
Again, the end of a Set Form of prayer is to be a help for the private, (for the public it is Another case) a help that one may use that is yet exceeding weak:
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a childe, that cannot goe, may haue such a proppe, but we must not alway bee children, we must not alway vse that helpe.
a child, that cannot go, may have such a prop, but we must not always be children, we must not always use that help.
dt n1, cst vmbx vvi, vmb vhi d dt n1, cc-acp pns12 vmb xx av vbi n2, pns12 vmb xx av vvi d n1.
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Besides, we must consider this, that there is no man, that hath any worke of grace in his heart, but he is inabled in some measure to pray, without a set forme of prayer, hee is able to expresse his desires to God in private, one way, or another:
Beside, we must Consider this, that there is no man, that hath any work of grace in his heart, but he is enabled in Some measure to pray, without a Set Form of prayer, he is able to express his Desires to God in private, one Way, or Another:
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there was never any man, in any extreame want, but he knew how to expresse himselfe, where he had libertie to speake:
there was never any man, in any extreme want, but he knew how to express himself, where he had liberty to speak:
pc-acp vbds av-x d n1, p-acp d j-jn n1, cc-acp pns31 vvd c-crq pc-acp vvi px31, c-crq pns31 vhd n1 pc-acp vvi:
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so it is in this case. Besides, the spirit of a man hath greater libertie in private;
so it is in this case. Beside, the Spirit of a man hath greater liberty in private;
av pn31 vbz p-acp d n1. a-acp, dt n1 pp-f dt n1 vhz jc n1 p-acp j;
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there a man may powre forth his soule to the Lord, as Ha• … a saith, 1 Sam. 1. which in publique, he cannot doe freely:
there a man may pour forth his soul to the Lord, as Ha• … a Says, 1 Sam. 1. which in public, he cannot do freely:
a-acp dt n1 vmb vvi av po31 n1 p-acp dt n1, p-acp n1 … dt vvz, crd np1 crd r-crq p-acp j, pns31 vmbx vdi av-j:
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there are many particular mercies, which he hath cause to be thankfull to God for.
there Are many particular Mercies, which he hath cause to be thankful to God for.
a-acp vbr d j n2, r-crq pns31 vhz n1 pc-acp vbi j p-acp np1 p-acp.
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Besides, there is a particular paines that a man is to take with his heart, from day to day, which, in the publike common petitions, he is not able to doe:
Beside, there is a particular pains that a man is to take with his heart, from day to day, which, in the public Common petitions, he is not able to do:
a-acp, pc-acp vbz dt j n2 cst dt n1 vbz pc-acp vvi p-acp po31 n1, p-acp n1 p-acp n1, r-crq, p-acp dt j j n2, pns31 vbz xx j pc-acp vdi:
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for, Beloved, know this, that the prayer, that is required from day to day, is not so much the performance of the dutie,
for, beloved, know this, that the prayer, that is required from day to day, is not so much the performance of the duty,
c-acp, vvn, vvb d, cst dt n1, cst vbz vvn p-acp n1 p-acp n1, vbz xx av av-d dt n1 pp-f dt n1,
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the doing of the taske, but the end is to keepe the heart in order;
the doing of the task, but the end is to keep the heart in order;
cs vdg pp-f dt n1, cc-acp dt n1 vbz pc-acp vvi dt n1 p-acp n1;
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for, if sinfull lust grow vpon it, and 〈 ◊ 〉, and worldly mindednesse, the end of this duty is to worke them out againe, to renew repentance againe;
for, if sinful lust grow upon it, and 〈 ◊ 〉, and worldly Mindedness, the end of this duty is to work them out again, to renew Repentance again;
p-acp, cs j n1 vvb p-acp pn31, cc 〈 sy 〉, cc j n1, dt n1 pp-f d n1 vbz pc-acp vvi pno32 av av, pc-acp vvi n1 av;
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and, when there is a forgetfulnesse of the covenant, when grace growes weake, when good desires begin to languish, to renew,
and, when there is a forgetfulness of the Covenant, when grace grows weak, when good Desires begin to languish, to renew,
cc, c-crq pc-acp vbz dt n1 pp-f dt n1, c-crq n1 vvz j, c-crq j n2 vvb pc-acp vvi, pc-acp vvi,
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and recover them, to put fewell to them: and this is not done by the performance of the publ• … ke onely;
and recover them, to put fuel to them: and this is not done by the performance of the publ• … ke only;
cc vvi pno32, pc-acp vvi n1 p-acp pno32: cc d vbz xx vdn p-acp dt n1 pp-f dt n1 … wd av-j;
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and therefore, I say, though you performe it in your families, and meete in the congregation, you must not thinke that this is enough, you are bound to a private performance of this duty.
and Therefore, I say, though you perform it in your families, and meet in the congregation, you must not think that this is enough, you Are bound to a private performance of this duty.
cc av, pns11 vvb, cs pn22 vvb pn31 p-acp po22 n2, cc vvi p-acp dt n1, pn22 vmb xx vvi cst d vbz av-d, pn22 vbr vvn p-acp dt j n1 pp-f d n1.
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Againe, this is another case, what a man is to doe in the private performance of this duty,
Again, this is Another case, what a man is to do in the private performance of this duty,
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whether he be bound alwayes to vse his voice? whether he be bound alwayes to vse such a kinde of gesture?
whither he be bound always to use his voice? whither he be bound always to use such a kind of gesture?
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I answer this briefly, (for there is no great difficulty in these things, and therefore I p• … sse them over) for the gesture in publike, there is more heede to be taken of that;
I answer this briefly, (for there is no great difficulty in these things, and Therefore I p• … sse them over) for the gesture in public, there is more heed to be taken of that;
pns11 vvb d av-j, (c-acp pc-acp vbz dx j n1 p-acp d n2, cc av pns11 n1 … n1-u pno32 p-acp) p-acp dt n1 p-acp j, pc-acp vbz dc n1 pc-acp vbi vvn pp-f d;
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because it is a publike and open worship of God; and therefore in publike the g• … ture is alway to be reverent.
Because it is a public and open worship of God; and Therefore in public the g• … ture is always to be reverend.
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You know how often it is repeated, (in the olde testament especially) that they bowed downe, and worshipped still, Christ looked vp to heaven, Paul kneeled downe, and the rest with him, and prayed;
You know how often it is repeated, (in the old Testament especially) that they bowed down, and worshipped still, christ looked up to heaven, Paul kneeled down, and the rest with him, and prayed;
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and many such like expressions you haue mentioned in the Scriptures:
and many such like expressions you have mentioned in the Scriptures:
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where you haue prayer mentioned in publike, still you shall finde an expression of some reverend gesture,
where you have prayer mentioned in public, still you shall find an expression of Some reverend gesture,
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and when we appeare before the Lord in the publike performance of this dutie, especiall care must bee taken hereunto in the private, the case is different;
and when we appear before the Lord in the public performance of this duty, especial care must be taken hereunto in the private, the case is different;
cc c-crq pns12 vvb p-acp dt n1 p-acp dt j n1 pp-f d n1, j n1 vmb vbi vvn av p-acp dt j, dt n1 vbz j;
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there variety of gestures may be vsed. I doe not see, but all variety of gestures may be vsed;
there variety of gestures may be used. I do not see, but all variety of gestures may be used;
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there are many examples for walking, and lying, and sitting; onely this is to be taken heede to, that,
there Are many Examples for walking, and lying, and sitting; only this is to be taken heed to, that,
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even in private, as farre as may be, the gesture be such, as may both expresse the inward reverence in the heart, and of the outward man;
even in private, as Far as may be, the gesture be such, as may both express the inward Reverence in the heart, and of the outward man;
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but there i• … a libertie in that:
but there i• … a liberty in that:
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I thinke this is the best rule in private, that the gesture bee vsed, that doth most quicken,
I think this is the best Rule in private, that the gesture be used, that does most quicken,
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and doth helpe the duty most. Some gesture may bring a dulnesse, and in disposition, when another may quicken the body,
and does help the duty most. some gesture may bring a dulness, and in disposition, when Another may quicken the body,
cc vdz vvi dt n1 av-ds. d n1 vmb vvi dt n1, cc p-acp n1, c-crq j-jn vmb vvi dt n1,
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and make it more • … it for prayer: sometimes lying is inconvenient, and sometimes more convenient;
and make it more • … it for prayer: sometime lying is inconvenient, and sometime more convenient;
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and therefore, in this case, the best rule is, to vse that ge• … ure, which quickens most, which helpes most the duty:
and Therefore, in this case, the best Rule is, to use that ge• … ure, which quickens most, which helps most the duty:
cc av, p-acp d n1, dt js n1 vbz, pc-acp vvi d n1 … n1, r-crq vvz av-ds, r-crq vvz ds dt n1:
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some gesture may breede a wearinesse in the body, some may breede a dulnesse, some are painfull to the body, all this is a hindrance to the duty,
Some gesture may breed a weariness in the body, Some may breed a dulness, Some Are painful to the body, all this is a hindrance to the duty,
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when the change of it may quicken and helpe.
when the change of it may quicken and help.
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Now for the voice, I say, for that (as for the sture) it is not simply required:
Now for the voice, I say, for that (as for the stur) it is not simply required:
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for God is a spirit, and he will be worshipped in spirit:
for God is a Spirit, and he will be worshipped in Spirit:
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men, that haue eares, and bodies, they must haue men speak to them, but God, that is a spirit, delights in that, which is like himselfe;
men, that have ears, and bodies, they must have men speak to them, but God, that is a Spirit, delights in that, which is like himself;
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and therefore all his eye is vpon the inward behaviour of the spirit. Besides, the spirit may speake to God, when the voice doth not;
and Therefore all his eye is upon the inward behaviour of the Spirit. Beside, the Spirit may speak to God, when the voice does not;
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as, you know, the Angels speake to God, and they speake one to another.
as, you know, the Angels speak to God, and they speak one to Another.
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The Schoolemen haue great disputes about the speech of Angels, but this they agree in, that one Angel speakes to another after this manner;
The Schoolmen have great disputes about the speech of Angels, but this they agree in, that one Angel speaks to Another After this manner;
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when any one hath a conceit, in his minde, of any thing, with a will that another should vnderstand it,
when any one hath a conceit, in his mind, of any thing, with a will that Another should understand it,
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and that God should vnderstand it, that is enough for the expression of it;
and that God should understand it, that is enough for the expression of it;
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so it is with the spirit of a man, when he hath such a petition in his heart, in his minde,
so it is with the Spirit of a man, when he hath such a petition in his heart, in his mind,
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and there is a desire in his will, that God should vnderstand that petition;
and there is a desire in his will, that God should understand that petition;
cc pc-acp vbz dt n1 p-acp po31 n1, cst np1 vmd vvi d n1;
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that is an offering it vp to the Lord, it is as true a speaking to the Lord, as when you deliver it by an outward voice:
that is an offering it up to the Lord, it is as true a speaking to the Lord, as when you deliver it by an outward voice:
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for the spirit agrees with the Angels;
for the Spirit agrees with the Angels;
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as it is a speech, and as they speake one to another, and to the Lord; so doth the spirit of man;
as it is a speech, and as they speak one to Another, and to the Lord; so does the Spirit of man;
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though, indeede, the tongue be to be vsed, as it is Iam. 3. 9. there with blesse 〈 ◊ 〉 God;
though, indeed, the tongue be to be used, as it is Iam. 3. 9. there with bless 〈 ◊ 〉 God;
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and therewith should we pray among others, and before others; and speake before others: but when there is any cause to vse the voice, in private, it is this,
and therewith should we pray among Others, and before Others; and speak before Others: but when there is any cause to use the voice, in private, it is this,
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as farre as it may quicken the heart, (as I said of gesture) and as farre as thereby wee may keepe our thoughts from wandring.
as Far as it may quicken the heart, (as I said of gesture) and as Far as thereby we may keep our thoughts from wandering.
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If the voice were not vsed, perhaps, thoughts would be subiect to more wandring, and we should not be ready to take notice of them;
If the voice were not used, perhaps, thoughts would be Subject to more wandering, and we should not be ready to take notice of them;
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but they would slip before we are aware; & therfore, when the voice is vsed, it must be to keepe in the thoughts.
but they would slip before we Are aware; & Therefore, when the voice is used, it must be to keep in the thoughts.
cc-acp pns32 vmd vvi c-acp pns12 vbr j; cc av, c-crq dt n1 vbz vvn, pn31 vmb vbi pc-acp vvi p-acp dt n2.
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In some cases, to omit the voice, is more convenient when it may draw any other inconvenience,
In Some cases, to omit the voice, is more convenient when it may draw any other inconvenience,
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but that is left to every mans particular case; as 〈 ◊ 〉 shall finde the vse of it to • … inder him, or further him.
but that is left to every men particular case; as 〈 ◊ 〉 shall find the use of it to • … inder him, or further him.
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And so much shall serue for this Case. FINIS
And so much shall serve for this Case. FINIS
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THE FOVRTH SERMON. 1. THRS. 5. 17. Pray continually.
THE FOURTH SERMON. 1. THRS. 5. 17. prey continually.
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ANother case of Conscience (in the businesse of prayer, is) wha• … a man is to doe,
another case of Conscience (in the business of prayer, is) wha• … a man is to do,
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when hee is in streight of time;
when he is in straight of time;
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by reason of som• … w• … ighty b• … nesse, that requires a 〈 ◊ 〉 and sudden dispatch,
by reason of som• … w• … ighty b• … ness, that requires a 〈 ◊ 〉 and sudden dispatch,
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and giues him not the leisure and liberty, that otherwise he might haue had?
and gives him not the leisure and liberty, that otherwise he might have had?
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To this I answer, you shall find, that i• … Scriptures, the prayers of Saints haue beene sometimes larger, and sometimes shorter.
To this I answer, you shall find, that i• … Scriptures, the Prayers of Saints have been sometime larger, and sometime shorter.
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Our Saviour Christ, you know, sometimes spent a whole night in prayer;
Our Saviour christ, you know, sometime spent a Whole night in prayer;
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Surely he did not take so much time alwayes, and, no doubt, wee haue libertie sometimes to be larger, sometimes shorter, according as our occasions will permit.
Surely he did not take so much time always, and, no doubt, we have liberty sometime to be larger, sometime shorter, according as our occasions will permit.
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But yet this you must remember, that though the businesse be great, yet that businesse, that concernes the salvation of ou• … soules,
But yet this you must Remember, that though the business be great, yet that business, that concerns the salvation of ou• … Souls,
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and the worship of God, is greater: And therefore, except it bee a true strait, this is still to be preferred;
and the worship of God, is greater: And Therefore, except it be a true strait, this is still to be preferred;
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for it is a businesse of greater moment;
for it is a business of greater moment;
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and therefore you must giue a iust weight to your businesse, and not to suffer every small businesse that ▪ comes in to thrust out this dutie:
and Therefore you must give a just weight to your business, and not to suffer every small business that ▪ comes in to thrust out this duty:
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for here you keepe not the due proportion, but neglect the greater, and take the lesse.
for Here you keep not the due proportion, but neglect the greater, and take the less.
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Besides, doe you not say, when you haue great businesse in hand, that a man must haue a dining time,
Beside, do you not say, when you have great business in hand, that a man must have a dining time,
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and a sleeping time, & c? Why may wee not say as wel• …? A man must haue a praying time;
and a sleeping time, & c? Why may we not say as wel• …? A man must have a praying time;
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is it not as necessary? You know what Iob saith ▪ you know the course that • … e kept in reading the word, (for that is cleerely meant in that place) It was more precious • … o him then his appointed food:
is it not as necessary? You know what Job Says ▪ you know the course that • … e kept in reading the word, (for that is clearly meant in that place) It was more precious • … oh him then his appointed food:
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that is, he had rather omit his vsual• … meale• …, (for that he meanes by his appointed food) then to omit a constant course in performing those holy duties:
that is, he had rather omit his vsual• … meale• …, (for that he means by his appointed food) then to omit a constant course in performing those holy duties:
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Therefore, I say, it ought carefully to be tooke heede of, that we omit it not,
Therefore, I say, it ought carefully to be took heed of, that we omit it not,
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except it be a very great streight;
except it be a very great straight;
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if it be, we may be short in it, • … od tyes vs not so exactly:
if it be, we may be short in it, • … od ties us not so exactly:
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you see therein are not rules set downe in the Scriptures, wherein we are tyed precisely to such an houre, to such a time,
you see therein Are not rules Set down in the Scriptures, wherein we Are tied precisely to such an hour, to such a time,
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but God, in mercie, and in wisedome, hath left it to our liberty:
but God, in mercy, and in Wisdom, hath left it to our liberty:
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onely, you see, this is the command, Pray continually, doe it exceeding much, at the least, keepe a constant course in it,
only, you see, this is the command, Pray continually, do it exceeding much, At the least, keep a constant course in it,
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as wee heard before, but you may bee shorter in it. Now let these foure Cautions be observed.
as we herd before, but you may be shorter in it. Now let these foure Cautions be observed.
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First, take heede that this straightning come not from your ill husbandry, that is, from your ill husbanding of time;
First, take heed that this straightening come not from your ill Husbandry, that is, from your ill husbanding of time;
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For, if a man were carefull to redeeme time before, it may be, he neede not be put to such a strait,
For, if a man were careful to Redeem time before, it may be, he need not be put to such a strait,
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as he is at that time, when he is to performe this duty:
as he is At that time, when he is to perform this duty:
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suppose you haue a iourney to goe, that requires so much time, and you must be gone early, you may so husband the time before, that you may get time for your iourney.
suppose you have a journey to go, that requires so much time, and you must be gone early, you may so husband the time before, that you may get time for your journey.
vvb pn22 vhb dt n1 pc-acp vvi, cst vvz av d n1, cc pn22 vmb vbi vvn av-j, pn22 vmb av vvi dt n1 a-acp, cst pn22 vmb vvi n1 p-acp po22 n1.
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And for the performance of this duty, and so for other businesse, as I said in the morning,
And for the performance of this duty, and so for other business, as I said in the morning,
cc p-acp dt n1 pp-f d n1, cc av p-acp j-jn n1, c-acp pns11 vvd p-acp dt n1,
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when you should sequester your selues to performe this duty of prayer, take heed that you be good steward of your time, that you husband it well.
when you should sequester your selves to perform this duty of prayer, take heed that you be good steward of your time, that you husband it well.
c-crq pn22 vmd vvi po22 n2 pc-acp vvi d n1 pp-f n1, vvb n1 cst pn22 vbb j n1 pp-f po22 n1, cst pn22 vvb pn31 av.
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And likewise, this is another part of husbanding your time, that you let not that, which is very pretious, goe for things of small moment, for that is ill husbandry.
And likewise, this is Another part of husbanding your time, that you let not that, which is very precious, go for things of small moment, for that is ill Husbandry.
cc av, d vbz j-jn n1 pp-f vvg po22 n1, cst pn22 vvb xx d, r-crq vbz av j, vvb p-acp n2 pp-f j n1, p-acp d vbz j-jn n1.
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You should redeeme the time, and buy it with the losse of something.
You should Redeem the time, and buy it with the loss of something.
pn22 vmd vvi dt n1, cc vvi pn31 p-acp dt n1 pp-f pi.
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You haue time to bestow in the waighty businesse of your calling, in things that belong to the good of man, much more should you in this that belongs to the worship of God: And therefore,
You have time to bestow in the weighty business of your calling, in things that belong to the good of man, much more should you in this that belongs to the worship of God: And Therefore,
pn22 vhb n1 pc-acp vvi p-acp dt j n1 pp-f po22 n-vvg, p-acp n2 cst vvb p-acp dt j pp-f n1, av-d av-dc vmd pn22 p-acp d cst vvz p-acp dt n1 pp-f np1: cc av,
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if it may be, redeeme it with some losse; so you ought to husband it, otherwise you redeeme not time as you ought.
if it may be, Redeem it with Some loss; so you ought to husband it, otherwise you Redeem not time as you ought.
cs pn31 vmb vbi, vvb pn31 p-acp d n1; av pn22 vmd p-acp n1 pn31, av pn22 vvb xx n1 c-acp pn22 vmd.
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This is the first Caution that ought to be observed, to husband and redeeme the time well.
This is the First Caution that ought to be observed, to husband and Redeem the time well.
d vbz dt ord n1 cst vmd pc-acp vbi vvn, p-acp n1 cc vvi dt n1 av.
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The second is, if we bee straitned at any time, recompence it an another time:
The second is, if we be straitened At any time, recompense it an Another time:
dt ord vbz, cs pns12 vbb vvn p-acp d n1, n1 pn31 dt j-jn n1:
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for if it be not a feigned excuse and pretence, if you be straitned, when you haue libertie, you will bee carefull to spend mo•e time in it;
for if it be not a feigned excuse and pretence, if you be straitened, when you have liberty, you will be careful to spend mo•e time in it;
c-acp cs pn31 vbb xx dt j-vvn n1 cc n1, cs pn22 vbb vvn, c-crq pn22 vhb n1, pn22 vmb vbi j pc-acp vvi j n1 p-acp pn31;
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by that you shall know your sinceritie in it, that it is true, and that it is not an excuse, and a putting off.
by that you shall know your sincerity in it, that it is true, and that it is not an excuse, and a putting off.
p-acp cst pn22 vmb vvi po22 n1 p-acp pn31, cst pn31 vbz j, cc cst pn31 vbz xx dt n1, cc dt vvg a-acp.
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Moreover, another Caution to be observed is, that you take not too much businesse vpon you:
Moreover, Another Caution to be observed is, that you take not too much business upon you:
av, j-jn n1 pc-acp vbi vvn vbz, cst pn22 vvb xx av av-d n1 p-acp pn22:
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if you be straitned with businesse, and therefore cannot be so large in the performance of this duty, if you be straitened with business, and Therefore cannot be so large in the performance of this duty,
cs pn22 vbb vvn p-acp n1, cc av vmbx vbi av j p-acp dt n1 pp-f d n1,
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as otherwise you would, if you take not too much vpon you, your selues are the cause of it:
as otherwise you would, if you take not too much upon you, your selves Are the cause of it:
c-acp av pn22 vmd, cs pn22 vvb xx av av-d p-acp pn22, po22 n2 vbr dt n1 pp-f pn31:
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And therefore, he that takes lesse, he that spends more time in the things that belong to salvation, he hath made the better choise;
And Therefore, he that Takes less, he that spends more time in the things that belong to salvation, he hath made the better choice;
cc av, pns31 cst vvz av-dc, pns31 cst vvz dc n1 p-acp dt n2 cst vvb p-acp n1, pns31 vhz vvn dt jc n1;
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As Mary made a better choise then Martha, though her imployment were good.
As Marry made a better choice then Martha, though her employment were good.
c-acp uh vvd dt jc n1 av np1, c-acp po31 n1 vbdr j.
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Likewise, as you must not pester your selues with too much businesse, so likewise you must take care, that your mindes be not too much intent vpon them;
Likewise, as you must not pester your selves with too much business, so likewise you must take care, that your minds be not too much intent upon them;
av, c-acp pn22 vmb xx vvi po22 n2 p-acp av d n1, av av pn22 vmb vvb n1, cst po22 n2 vbb xx av av-d n1 p-acp pno32;
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for too much intention of mind vpon businesse, causeth distraction in prayer, and causeth vs post over over the dutie,
for too much intention of mind upon business, Causes distraction in prayer, and Causes us post over over the duty,
c-acp av d n1 pp-f n1 p-acp n1, vvz n1 p-acp n1, cc vvz pno12 vvi a-acp p-acp dt n1,
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as well as too much businesse:
as well as too much business:
c-acp av c-acp av d n1:
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when a mans minde shootes it selfe too farre in businesse, when it is too much occupied about it,
when a men mind shoots it self too Far in business, when it is too much occupied about it,
c-crq dt ng1 n1 vvz pn31 n1 av av-j p-acp n1, c-crq pn31 vbz av av-d vvn p-acp pn31,
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when it is too much intent, when the soule cleaues too fast vpon the busines, and cannot loose it selfe to the performance of spirituall duties, which require freedome.
when it is too much intent, when the soul cleaves too fast upon the business, and cannot lose it self to the performance of spiritual duties, which require freedom.
c-crq pn31 vbz av d n1, c-crq dt n1 vvz av av-j p-acp dt n1, cc vmbx vvi pn31 n1 p-acp dt n1 pp-f j n2, r-crq vvb n1.
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The last Caution is, that the strait rise not from diffidence in God, and confidence in the vse of the meanes;
The last Caution is, that the strait rise not from diffidence in God, and confidence in the use of the means;
dt ord n1 vbz, cst dt n1 vvb xx p-acp n1 p-acp np1, cc n1 p-acp dt n1 pp-f dt n2;
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for, it falls out oft times when wee haue businesse of moment in hand, there is a turning,
for, it falls out oft times when we have business of moment in hand, there is a turning,
p-acp, pn31 vvz av av n2 c-crq pns12 vhb n1 pp-f n1 p-acp n1, pc-acp vbz dt n1,
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and posting from one creature to another, from the vse of one meanes to another, that we cannot get time in prayer, not so much for want of time simply,
and posting from one creature to Another, from the use of one means to Another, that we cannot get time in prayer, not so much for want of time simply,
cc vvg p-acp crd n1 p-acp j-jn, p-acp dt n1 pp-f crd n2 p-acp j-jn, cst pns12 vmbx vvi n1 p-acp n1, xx av av-d c-acp vvb pp-f n1 av-j,
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but because we minde the meanes too much, we intend them too much, we doe not trust God enough with the businesse,
but Because we mind the means too much, we intend them too much, we do not trust God enough with the business,
cc-acp c-acp pns12 vvi dt n2 av av-d, pns12 vvb pno32 av av-d, pns12 vdb xx vvi np1 av-d p-acp dt n1,
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if wee did, wee might spend lesse time in them, and more in seeking to him. So much for that case.
if we did, we might spend less time in them, and more in seeking to him. So much for that case.
cs pns12 vdd, pns12 vmd vvi dc n1 p-acp pno32, cc av-dc p-acp vvg p-acp pno31. av av-d c-acp cst n1.
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Another case of Conscience in this businesse of calling vpon God is, what a man is to doe for the vse of the meanes,
another case of Conscience in this business of calling upon God is, what a man is to do for the use of the means,
j-jn n1 pp-f n1 p-acp d n1 pp-f vvg p-acp np1 vbz, q-crq dt n1 vbz pc-acp vdi p-acp dt n1 pp-f dt n2,
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for when we are bid to pray and seeke to God, that is the ordinarie question;
for when we Are bid to pray and seek to God, that is the ordinary question;
c-acp c-crq pns12 vbr vvn pc-acp vvi cc vvi p-acp np1, cst vbz dt j n1;
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But may wee not vse the meanes too?
But may we not use the means too?
cc-acp vmb pns12 xx vvi dt n2 av?
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To this I answere, That prayer is so farre from excluding the meanes, that it includes them;
To this I answer, That prayer is so Far from excluding the means, that it includes them;
p-acp d pns11 vvb, cst n1 vbz av av-j p-acp vvg dt n2, cst pn31 vvz pno32;
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for, if the desire be servent, when we desire any things at Gods hands, it will make vs diligent in the vse of the meanes, to vse a convenient diligence;
for, if the desire be servient, when we desire any things At God's hands, it will make us diligent in the use of the means, to use a convenient diligence;
c-acp, cs dt n1 vbb n1, c-crq pns12 vvb d n2 p-acp ng1 n2, pn31 vmb vvi pno12 j p-acp dt n1 pp-f dt n2, pc-acp vvi dt j n1;
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as it will make you earnest in seeking to God, and in putting vp your requests to him:
as it will make you earnest in seeking to God, and in putting up your requests to him:
c-acp pn31 vmb vvi pn22 n1 p-acp vvg p-acp np1, cc p-acp vvg a-acp po22 n2 p-acp pno31:
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for, if a man shall pray, and bee negligent in the vse of the meanes, I will be bolde to say it, it is but like the desire of the sluggard, that is a languishing, • … ting desire:
for, if a man shall pray, and be negligent in the use of the means, I will be bold to say it, it is but like the desire of the sluggard, that is a languishing, • … ting desire:
c-acp, cs dt n1 vmb vvi, cc vbi j p-acp dt n1 pp-f dt n2, pns11 vmb vbi j pc-acp vvi pn31, pn31 vbz p-acp av-j dt n1 pp-f dt n1, cst vbz dt j-vvg, • … zf n1:
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He desires, but his soule hath nothing; hee desires, but hee putts his hand into his bosome;
He Desires, but his soul hath nothing; he Desires, but he putts his hand into his bosom;
pns31 vvz, cc-acp po31 n1 vhz pix; pns31 vvz, cc-acp pns31 vvz po31 n1 p-acp po31 n1;
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The desires, which you expresse, when you pray, they are not servent, they are not earnest,
The Desires, which you express, when you pray, they Are not servient, they Are not earnest,
dt n2, r-crq pn22 vvb, c-crq pn22 vvb, pns32 vbr xx n1, pns32 vbr xx j,
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if you bee remisse in the vse of the meanes.
if you be remiss in the use of the means.
cs pn22 vbb j p-acp dt n1 pp-f dt n2.
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Hee that desires grace, desires strength, against sinfull lusts, and temptations, and yet is remisse in the vse of the meanes, by which grace should be increased,
He that Desires grace, Desires strength, against sinful Lustiest, and temptations, and yet is remiss in the use of the means, by which grace should be increased,
pns31 cst vvz n1, vvz n1, p-acp j n2, cc n2, cc av vbz j p-acp dt n1 pp-f dt n2, p-acp r-crq n1 vmd vbi vvn,
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and strength gained, to resist those corruptions, and temptations; Certainly those desires are but vaine desires.
and strength gained, to resist those corruptions, and temptations; Certainly those Desires Are but vain Desires.
cc n1 vvn, pc-acp vvi d n2, cc n2; av-j d n2 vbr cc-acp j n2.
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Besides, it is an an argument that wee trust not in God, That wee make not accompt of our prayers,
Beside, it is an nias argument that we trust not in God, That we make not account of our Prayers,
a-acp, pn31 vbz dt zz n1 cst pns12 vvb xx p-acp np1, cst pns12 vvb xx n1 pp-f po12 n2,
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except wee bee diligent in the vse of the meanes; therefore wee are farre from excluding them:
except we be diligent in the use of the means; Therefore we Are Far from excluding them:
c-acp pns12 vbb j p-acp dt n1 pp-f dt n2; av pns12 vbr av-j p-acp vvg pno32:
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for, if you seeke to God, and trust to your prayers, and thinke that they will prevaile with him, it will worke this effect, That you will bee carefull to vse such meanes,
for, if you seek to God, and trust to your Prayers, and think that they will prevail with him, it will work this Effect, That you will be careful to use such means,
c-acp, cs pn22 vvb p-acp np1, cc vvb p-acp po22 n2, cc vvb cst pns32 vmb vvi p-acp pno31, pn31 vmb vvi d n1, cst pn22 vmb vbi j pc-acp vvi d n2,
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as God hath ordeined to bring the thing to passe.
as God hath ordained to bring the thing to pass.
c-acp np1 vhz vvn pc-acp vvi dt n1 pc-acp vvi.
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Even as, if a man seeke to a Phisitian, to such a Phisitian, that hee trust ▪ to, into whose hands hee would put his life;
Even as, if a man seek to a physician, to such a physician, that he trust ▪ to, into whose hands he would put his life;
np1 a-acp, cs dt n1 vvb p-acp dt n1, p-acp d dt n1, cst pns31 n1 ▪ p-acp, p-acp rg-crq n2 pns31 vmd vvi po31 n1;
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When this Phisitian prescribes such a course, such a dyet, and such a thing to bee taken at such a time, the more hee rests vpon the Phisitian, the more carefull hee will bee to obserue his prescription, and rules:
When this physician prescribes such a course, such a diet, and such a thing to be taken At such a time, the more he rests upon the physician, the more careful he will be to observe his prescription, and rules:
c-crq d n1 vvz d dt n1, d dt n1, cc d dt n1 pc-acp vbi vvn p-acp d dt n1, dt av-dc pns31 vvz p-acp dt n1, dt av-dc j pns31 vmb vbi pc-acp vvi po31 n1, cc n2:
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And so, in this case, the more you rest on God, the more carefull you will be to vse such meanes,
And so, in this case, the more you rest on God, the more careful you will be to use such means,
cc av, p-acp d n1, dt av-dc pn22 vvb p-acp np1, dt av-dc j pn22 vmb vbi pc-acp vvi d n2,
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as hee hath appointed, when hee hath said, these, and these meanes are to bee vsed.
as he hath appointed, when he hath said, these, and these means Are to be used.
c-acp pns31 vhz vvn, c-crq pns31 vhz vvn, d, cc d n2 vbr pc-acp vbi vvn.
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In this case, I say, it is a signe your prayers are more to purpose,
In this case, I say, it is a Signen your Prayers Are more to purpose,
p-acp d n1, pns11 vvb, pn31 vbz dt n1 po22 n2 vbr av-dc p-acp n1,
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when you are diligent in the vse of them, when you dare not sleight nor neglect them.
when you Are diligent in the use of them, when you Dare not sleight nor neglect them.
c-crq pn22 vbr j p-acp dt n1 pp-f pno32, c-crq pn22 vvb xx n1 ccx vvi pno32.
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Againe, you must consider this, that, when we pray, at anie time, wee doe not pray to haue any thing done without meanes,
Again, you must Consider this, that, when we pray, At any time, we do not pray to have any thing done without means,
av, pn22 vmb vvi d, cst, c-crq pns12 vvb, p-acp d n1, pns12 vdb xx vvi pc-acp vhi d n1 vdn p-acp n2,
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but we pray to haue a blessing vpon the meanes, but we pray, to haue a blessing vpon the meanes,
but we pray to have a blessing upon the means, but we pray, to have a blessing upon the means,
cc-acp pns12 vvb pc-acp vhi dt n1 p-acp dt n2, cc-acp pns12 vvb, pc-acp vhi dt n1 p-acp dt n2,
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and, if we pray for a blessing vpon the meanes, our minde is not that they should bee omitted;
and, if we pray for a blessing upon the means, our mind is not that they should be omitted;
cc, cs pns12 vvb p-acp dt n1 p-acp dt n2, po12 n1 vbz xx cst pns32 vmd vbi vvn;
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for, you see, God doth all things by second causes, he saues us not without our selues, that is, he vseth vs as instruments, he doth everie thing by men,
for, you see, God does all things by second Causes, he saves us not without our selves, that is, he uses us as Instruments, he does every thing by men,
p-acp, pn22 vvb, np1 vdz d n2 p-acp ord n2, pns31 vvz pno12 xx p-acp po12 n2, cst vbz, pns31 vvz pno12 p-acp n2, pns31 vdz d n1 p-acp n2,
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and by creatures, and by meanes, and the end of our praiers is, not to haue them done without meanes,
and by creatures, and by means, and the end of our Prayers is, not to have them done without means,
cc p-acp n2, cc p-acp n2, cc dt n1 pp-f po12 n2 vbz, xx pc-acp vhi pno32 vdi p-acp n2,
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but to haue a blessing vpon them.
but to have a blessing upon them.
cc-acp pc-acp vhi dt n1 p-acp pno32.
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But that that is chieflie to be observed to cleare this point to you is this;
But that that is chiefly to be observed to clear this point to you is this;
p-acp d cst vbz av-jn pc-acp vbi vvn pc-acp vvi d n1 p-acp pn22 vbz d;
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That praier is not the onelie meanes, it is but part of the meanes to bring anie things to passe.
That prayer is not the only means, it is but part of the means to bring any things to pass.
cst n1 vbz xx dt j n2, pn31 vbz p-acp n1 pp-f dt n2 pc-acp vvi d n2 pc-acp vvi.
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There are two things to effect a businesse, that is, praier and meanes both: we doe not say praier is the onelie meanes;
There Are two things to Effect a business, that is, prayer and means both: we do not say prayer is the only means;
pc-acp vbr crd n2 pc-acp vvi dt n1, cst vbz, n1 cc n2 av-d: pns12 vdb xx vvi n1 vbz dt j n2;
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indeed, then the other were excluded, but since it is but a part, and the other makes vp the totall meanes of bringing any thing to passe, it doth not exclude them,
indeed, then the other were excluded, but since it is but a part, and the other makes up the total means of bringing any thing to pass, it does not exclude them,
av, cs dt n-jn vbdr vvn, cc-acp c-acp pn31 vbz p-acp dt n1, cc dt n-jn vvz a-acp dt j n2 pp-f vvg d n1 pc-acp vvi, pn31 vdz xx vvi pno32,
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but they may bee both ioyned together, praier, and the vse of the meanes.
but they may be both joined together, prayer, and the use of the means.
cc-acp pns32 vmb vbi av-d vvn av, n1, cc dt n1 pp-f dt n2.
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This is enough to shew that we may vse means, we may pray, & lay our hand on the plowe, wee maie seeke to God, and bee diligent,
This is enough to show that we may use means, we may pray, & lay our hand on the plow, we may seek to God, and be diligent,
d vbz av-d pc-acp vvi cst pns12 vmb vvi n2, pns12 vmb vvi, cc vvb po12 n1 p-acp dt n1, pns12 vmb vvi p-acp np1, cc vbi j,
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and as diligent 〈 ◊ ◊ 〉 bodie else; But now these three Cautions are to bee observed..
and as diligent 〈 ◊ ◊ 〉 body Else; But now these three Cautions Are to be observed..
cc p-acp j 〈 sy sy 〉 n1 av; cc-acp av d crd n2 vbr pc-acp vbi vvn..
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The first is, That, if wee doe vse meanes, wee vse those that are right;
The First is, That, if we do use means, we use those that Are right;
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for, if you trust God, and depend vpon him, you will not step out to anie inordinate meanes,
for, if you trust God, and depend upon him, you will not step out to any inordinate means,
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nor vse lawfull meanes in an inordinate manner:
nor use lawful means in an inordinate manner:
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If you doe so, it is an argument your praiers are of no value in your owne esteeme, you doe not rest on God; for,
If you do so, it is an argument your Prayers Are of no valve in your own esteem, you do not rest on God; for,
cs pn22 vdb av, pn31 vbz dt n1 po22 n2 vbr pp-f dx n1 p-acp po22 d n1, pn22 vdb xx vvi p-acp np1; p-acp,
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if you did, you would not vse other meanes, then hee hath appointed.
if you did, you would not use other means, then he hath appointed.
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Secondly, though you vse the meanes, and pray both, yet you must so vse the meanes, that your confidence be in your praiers:
Secondly, though you use the means, and pray both, yet you must so use the means, that your confidence be in your Prayers:
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for it is one thing to vse the meanes, and it is another thing to haue confidence in them.
for it is one thing to use the means, and it is Another thing to have confidence in them.
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And therefore wee say to you in this case, that you must doe as hee that vseth the light of the Sunne;
And Therefore we say to you in this case, that you must do as he that uses the Light of the Sun;
cc av pns12 vvb p-acp pn22 p-acp d n1, cst pn22 vmb vdi c-acp pns31 cst vvz dt n1 pp-f dt n1;
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he so vseth the light, that he hath an eye vpon the Sunne from whom that light co• … nes;
he so uses the Light, that he hath an eye upon the Sun from whom that Light co• … nes;
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for, he knowes, that if the Sunne were set, the light would be gone. Or as he that takes water in a Cesterne, or River, he so takes it,
for, he knows, that if the Sun were Set, the Light would be gone. Or as he that Takes water in a Cistern, or River, he so Takes it,
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as that he hath an eye to the fountaine, he knowes if the fountaine were stopped, the River would bee quickly dried vp:
as that he hath an eye to the fountain, he knows if the fountain were stopped, the River would be quickly dried up:
c-acp cst pns31 vhz dt n1 p-acp dt n1, pns31 vvz cs dt n1 vbdr vvn, dt n1 vmd vbi av-j vvn a-acp:
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So you should thinke with your selues, if I use any meanes, any creature, any instrument to bring things to passe, mine eye must be vpon God: for all the helpe that we haue from the creature, it is but as a beame to the helpe that comes from God himselfe.
So you should think with your selves, if I use any means, any creature, any Instrument to bring things to pass, mine eye must be upon God: for all the help that we have from the creature, it is but as a beam to the help that comes from God himself.
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And therefore you must doe, in this case, as Phisitians are wont to doe, they put many ingredients into a thing,
And Therefore you must do, in this case, as Physicians Are wont to do, they put many ingredients into a thing,
cc av pn22 vmb vdi, p-acp d n1, c-acp n2 vbr j pc-acp vdi, pns32 vvd d n2 p-acp dt n1,
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but it is one principall ingredient, amongst the rest, that hee makes account will cure the disease:
but it is one principal ingredient, among the rest, that he makes account will cure the disease:
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So doe, in this case, make vse, both of the prayer, and of the meanes,
So do, in this case, make use, both of the prayer, and of the means,
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yet you must know, that prayer is the principall effecter of the thing, and the principall meanes, it is that, wherein your confidence is to bee:
yet you must know, that prayer is the principal effecter of the thing, and the principal means, it is that, wherein your confidence is to be:
av pn22 vmb vvi, cst n1 vbz dt j-jn n1 pp-f dt n1, cc dt j-jn n2, pn31 vbz d, c-crq po22 n1 vbz pc-acp vbi:
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for, indeede, it is God that doth bring every thing to passe: There is no good in the Citty, nor no evill, but he doth it;
for, indeed, it is God that does bring every thing to pass: There is no good in the city, nor no evil, but he does it;
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you know he takes all to himselfe.
you know he Takes all to himself.
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All the meanes, by which Good, and Ill is conveyed to you, they doe not doe the thing, they are but the v• … ls, they are but the Instruments,
All the means, by which Good, and Ill is conveyed to you, they do not do the thing, they Are but the v• … Ls, they Are but the Instruments,
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as the beere, and the wine, wherein the ph• … sicke is taken, but it is the phisicke, the medicine that cures:
as the beer, and the wine, wherein the ph• … sick is taken, but it is the physic, the medicine that cures:
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So all the meanes cannot doe it, it is the helpe, and the power of God, the efficacie, that comes from him, that brings things to passe;
So all the means cannot do it, it is the help, and the power of God, the efficacy, that comes from him, that brings things to pass;
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therefore, that must bee remembred, vse the meanes, that you vse, with dependance vpon God, with an eye vpon him, that your hearts rest not vpon them:
Therefore, that must be remembered, use the means, that you use, with dependence upon God, with an eye upon him, that your hearts rest not upon them:
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for, if they doe, it is an inordinate vse of them. Lastly, you must take heede of sticking in any particular meanes;
for, if they do, it is an inordinate use of them. Lastly, you must take heed of sticking in any particular means;
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for, if you doe, it is a signe trust not God, as you ought to doe.
for, if you do, it is a Signen trust not God, as you ought to do.
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It is a fault commonly, we pitch vpon such a particular way, and we thinke that must doe it, or nothing:
It is a fault commonly, we pitch upon such a particular Way, and we think that must do it, or nothing:
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Now, if God be trusted to, hee hath more wayes to the wood then one, he hath more meanes to bring a thing to passe then one:
Now, if God be trusted to, he hath more ways to the wood then one, he hath more means to bring a thing to pass then one:
av, cs np1 vbb vvn p-acp, pns31 vhz dc n2 p-acp dt n1 av crd, pns31 vhz dc n2 pc-acp vvi dt n1 pc-acp vvi av crd:
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And therefore we must leaue it to him, who often doth it best by another meanes, then we dreamed of.
And Therefore we must leave it to him, who often does it best by Another means, then we dreamed of.
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As for example, David had a promise of the Kingdome;
As for Exampl, David had a promise of the Kingdom;
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Now, when he had the Kingdome of Iudah, yet you know, the Kingdome of Israel stood out:
Now, when he had the Kingdom of Iudah, yet you know, the Kingdom of Israel stood out:
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for Ishbosheth had the Kingdome, and Abner was his chiefe Captaine:
for Ishbosheth had the Kingdom, and Abner was his chief Captain:
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besides, in his comming into his Kingdome of Iudah, we see how God wrought the businesse, without device, by a meanes, that he never thought of, in that battaile,
beside, in his coming into his Kingdom of Iudah, we see how God wrought the business, without device, by a means, that he never Thought of, in that battle,
a-acp, p-acp po31 n-vvg p-acp po31 n1 pp-f np1, pns12 vvb c-crq np1 vvd dt n1, p-acp n1, p-acp dt n2, cst pns31 av-x vvd pp-f, p-acp d n1,
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when Saul was killed, and so many of his sonnes, there was so much way made for him,
when Saul was killed, and so many of his Sons, there was so much Way made for him,
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when himselfe vsed no meanes to bring it to passe.
when himself used no means to bring it to pass.
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Afterward when the Kingdome of Israel was kept from him, and he had onely Iudah, we see, God caused a division between Ishbosheth, and Abner his chiefe Captain;
Afterwards when the Kingdom of Israel was kept from him, and he had only Iudah, we see, God caused a division between Ishbosheth, and Abner his chief Captain;
av c-crq dt n1 pp-f np1 vbds vvn p-acp pno31, cc pns31 vhd j np1, pns12 vvb, np1 vvd dt n1 p-acp np1, cc np1 po31 j-jn n1;
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vpon that comes Abner, and offers to David the whole Kingdome, but yet he was but a reconciled enemie;
upon that comes Abner, and offers to David the Whole Kingdom, but yet he was but a reconciled enemy;
p-acp cst vvz np1, cc vvz p-acp np1 dt j-jn n1, cc-acp av pns31 vbds p-acp dt j-vvn n1;
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and what Abner might haue done, he knew not.
and what Abner might have done, he knew not.
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Therefore, God by his providence, though Ioab sinned in it, caused Abner to bee taken away by Ioab; when this was done, yet Ishbosheth was aliue still;
Therefore, God by his providence, though Ioab sinned in it, caused Abner to be taken away by Ioab; when this was done, yet Ishbosheth was alive still;
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then were there two men set by the providence of God, (though it were a great sinne in them) to take away his head,
then were there two men Set by the providence of God, (though it were a great sin in them) to take away his head,
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and so the Kingdome came wholly to David: for, there were but two sonnes, Mephibosheth, that was lame of his seete,
and so the Kingdom Come wholly to David: for, there were but two Sons, Mephibosheth, that was lame of his feet,
cc av dt n1 vvd av-jn p-acp np1: p-acp, pc-acp vbdr p-acp crd n2, np1, cst vbds j pp-f po31 n2,
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and Ishbosheth, that was lame in his minde, a weake man vnable to mannage so great,
and Ishbosheth, that was lame in his mind, a weak man unable to manage so great,
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and weighty a businesse, to purpose: So God brought the businesse to passe by a way, that David thought not off.
and weighty a business, to purpose: So God brought the business to pass by a Way, that David Thought not off.
cc j dt n1, p-acp n1: av np1 vvd dt n1 pc-acp vvi p-acp dt n1, cst np1 vvd xx a-acp.
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Therefore, though wee may vse means, yet, after the vse of them, wee must depend vpon God, and leaue it to God to take one meanes, or other.
Therefore, though we may use means, yet, After the use of them, we must depend upon God, and leave it to God to take one means, or other.
av, cs pns12 vmb vvi n2, av, p-acp dt n1 pp-f pno32, pns12 vmb vvi p-acp np1, cc vvb pn31 p-acp np1 pc-acp vvi crd n2, cc j-jn.
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We must doe, in this case, as we doe when wee goe to a man, that is very skilfull to doe a worke for vs:
We must do, in this case, as we do when we go to a man, that is very skilful to do a work for us:
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If we goe to a Carpenter, and tell him we haue such a thing to bee done;
If we go to a Carpenter, and tell him we have such a thing to be done;
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or, if we goe to those that we call 〈 ◊ 〉, that bring water from place to place, we tell him, this is our desire,
or, if we go to those that we call 〈 ◊ 〉, that bring water from place to place, we tell him, this is our desire,
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but how he will worke, and which way he will bring it to passe, we know not,
but how he will work, and which Way he will bring it to pass, we know not,
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and yet we trust such a one:
and yet we trust such a one:
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for, we say, he is an honest man of his word, and if hee haue vndertaken it, it is enough.
for, we say, he is an honest man of his word, and if he have undertaken it, it is enough.
c-acp, pns12 vvb, pns31 vbz dt j n1 pp-f po31 n1, cc cs pns31 vhb vvn pn31, pn31 vbz av-d.
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Why will you not trust God, that goes so much beyond vs, that hath an infinite wisedome,
Why will you not trust God, that Goes so much beyond us, that hath an infinite Wisdom,
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and an infinite power? And therefore we should so vse the meanes, that withall we keep our dependance vpon him, that we leaue it to him to vse this,
and an infinite power? And Therefore we should so use the means, that withal we keep our dependence upon him, that we leave it to him to use this,
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or that meanes, as it pleaseth him.
or that means, as it Pleases him.
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For sometimes, it may be, he ta• … s away that which we are about, sometimes he leaues vs partly destitute,
For sometime, it may be, he ta• … s away that which we Are about, sometime he leaves us partly destitute,
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and findes• … way of his owne, that we might trust to him, and consider his power,
and findes• … Way of his own, that we might trust to him, and Consider his power,
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and his wisdome, what he is able to doe. So much likewise shall serue for this Case.
and his Wisdom, what he is able to do. So much likewise shall serve for this Case.
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Another Case is, what it is to pray in faith? You know that is required.
another Case is, what it is to pray in faith? You know that is required.
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Now there is a common errour in this point:
Now there is a Common error in this point:
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for a man may say, if I pray for the salvation of another, I • … ue no promise,
for a man may say, if I pray for the salvation of Another, I • … we no promise,
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how can I pray in faith? when a man prayes to bee guided in such a businesse, to haue ▪ such an enterprise to bee brought to p• … sse, to h• … ue 〈 ◊ 〉 from suc• … a tro• … ble, facts 〈 ◊ ◊ 〉 nesse, from such a calamity, that he lyes vnder, he findes no particular promise,
how can I pray in faith? when a man prays to be guided in such a business, to have ▪ such an enterprise to be brought to p• … sse, to h• … we 〈 ◊ 〉 from suc• … a tro• … ble, facts 〈 ◊ ◊ 〉 ness, from such a calamity, that he lies under, he finds no particular promise,
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and, for ought he knowes, it shall never be granted:
and, for ought he knows, it shall never be granted:
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How can hee bee said to pray in faith? for to pray in faith, is to beleeue, that the thing shall bee done.
How can he be said to pray in faith? for to pray in faith, is to believe, that the thing shall be done.
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I answere, that to pray in faith is to goe as farre as the promise goes.
I answer, that to pray in faith is to go as Far as the promise Goes.
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Now no particular man hath any particular promise, that hee shall haue such a deliverance, that he shall haue such a particular mercie granted him;
Now no particular man hath any particular promise, that he shall have such a deliverance, that he shall have such a particular mercy granted him;
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and therefore it is not required to belieue that particular thing should be done. But you will say;
and Therefore it is not required to believe that particular thing should be done. But you will say;
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what faith is it then that is required?
what faith is it then that is required?
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I say, it is enough to beleeue that God is a father, that hee is readie to heare,
I say, it is enough to believe that God is a father, that he is ready to hear,
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and not onely that hee is readie to heare, but that hee is readie to doe that which is best for mee, in such a particular:
and not only that he is ready to hear, but that he is ready to do that which is best for me, in such a particular:
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for both are required, that you beleeue him to bee well affected towards you, as a father,
for both Are required, that you believe him to be well affected towards you, as a father,
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as one that tenders your good, and not onely so, but that hee will doe that, in that particular, that shall bee most for his owne glory, and for your good:
as one that tenders your good, and not only so, but that he will do that, in that particular, that shall be most for his own glory, and for your good:
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and, if you doe so, you pray in faith; though, for the particular, you know not, whether it shall be granted, or no.
and, if you do so, you pray in faith; though, for the particular, you know not, whither it shall be granted, or no.
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Indeed, if we had a particular promise, as Elias had that it should not raine, &c. in that case, we were bound to beleeue in particular,
Indeed, if we had a particular promise, as Elias had that it should not rain, etc. in that case, we were bound to believe in particular,
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but not having that, wee are not tyed vnto it:
but not having that, we Are not tied unto it:
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for the promise is the obiect of faith, and the habit is not to worke beyond the obiect;
for the promise is the Object of faith, and the habit is not to work beyond the Object;
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for the obiect is the rule, and the limit of the habit;
for the Object is the Rule, and the limit of the habit;
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therefore you may pray in faith, when yet you haue no ground to belieue, and to thinke, that that particular thing should be granted.
Therefore you may pray in faith, when yet you have no ground to believe, and to think, that that particular thing should be granted.
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For example, if a father pray, that his sonne may haue grace wrought in his heart, that his soule may be saved, it may be the Lord will never doe it;
For Exampl, if a father pray, that his son may have grace wrought in his heart, that his soul may be saved, it may be the Lord will never do it;
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or, if one friend pray for another to the same purpose, though the thing be not done,
or, if one friend pray for Another to the same purpose, though the thing be not done,
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yet the prayer returnes into his bosome, hee is no looser by it, there is a reward belongs to him,
yet the prayer returns into his bosom, he is no looser by it, there is a reward belongs to him,
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for seeking to God in sinceritie, it is his duty, that he should doe so. The like I may say for every particular case.
for seeking to God in sincerity, it is his duty, that he should do so. The like I may say for every particular case.
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And this incouragement you may haue, that there is never any particular prayer put vp, wherein you seeke things, that are not granted, but you mistake in it:
And this encouragement you may have, that there is never any particular prayer put up, wherein you seek things, that Are not granted, but you mistake in it:
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for, if you believe thus farre, as I said to you, be sure, that your prayers are accepted, God will doe that, which is best for you,
for, if you believe thus Far, as I said to you, be sure, that your Prayers Are accepted, God will do that, which is best for you,
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and your prayers shall not be lost. So much also for that.
and your Prayers shall not be lost. So much also for that.
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The last case is, how shall a man know whether his prayer be heard, or not.
The last case is, how shall a man know whither his prayer be herd, or not.
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For answere to this we will giue you this one rule, (and that is as farre as wee can goe) that those prayers that are made by the • … ssistance of Gods holy spirit, it is certaine, they are alwayes heard.
For answer to this we will give you this one Rule, (and that is as Far as we can go) that those Prayers that Are made by the • … ssistance of God's holy Spirit, it is certain, they Are always herd.
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If you finde, that at any time, you neede make no question, but that God heares it,
If you find, that At any time, you need make no question, but that God hears it,
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and will doe the thing, observing the Cautions, that we haue gives you • … ofore, that is,
and will do the thing, observing the Cautions, that we have gives you • … ofore, that is,
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for the meanes, the manner, the time, and the measure:
for the means, the manner, the time, and the measure:
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for it cannot be, but that, when the heart is inlarged by Gods owne spirit, that the prayer is an expression of holy desires, the Lord alwayes heares:
for it cannot be, but that, when the heart is enlarged by God's own Spirit, that the prayer is an expression of holy Desires, the Lord always hears:
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that place is cleere for it, Rom. 8. 27. that hee knowes the meaning of the spirit, that is, hee so knowes it, that he hearkeneth to it, that hee alwayes accepts of it;
that place is clear for it, Rom. 8. 27. that he knows the meaning of the Spirit, that is, he so knows it, that he harkeneth to it, that he always accepts of it;
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and therefore, when you come in such a case, at any time, that your hearts are inlarged in a speciall manner:
and Therefore, when you come in such a case, At any time, that your hearts Are enlarged in a special manner:
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Marke, I say, when your hearts are inlarged in a speciall manner, and that, with holy desires, certainely,
Mark, I say, when your hearts Are enlarged in a special manner, and that, with holy Desires, Certainly,
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then God meanes to grant our requests:
then God means to grant our requests:
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he would not send his spirit to be an intercessor in your hearts, if he did not meane to doe it:
he would not send his Spirit to be an intercessor in your hearts, if he did not mean to do it:
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for, in that case, hee withholds his spirit, hee giues vs not that inlargement of heart:
for, in that case, he withholds his Spirit, he gives us not that enlargement of heart:
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onely this distinction must be carefully remembred;
only this distinction must be carefully remembered;
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you may be sometime very earnest, (the Parent may bee very earnest for his childe,
you may be sometime very earnest, (the Parent may be very earnest for his child,
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as David was for his, And Moses, for ought we see, was earnest to haue gone into the land of Canaan, they were things that they desired) and yet that may be an expression of naturall desires.
as David was for his, And Moses, for ought we see, was earnest to have gone into the land of Canaan, they were things that they desired) and yet that may be an expression of natural Desires.
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In that case, a man may bee very earnest, and yet hee cannot build vpon it, to say, my heart is much inlarged in prayer,
In that case, a man may be very earnest, and yet he cannot built upon it, to say, my heart is much enlarged in prayer,
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and therefore I shall be heard;
and Therefore I shall be herd;
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but take in this, when the heart is inlarged with holy desires, and that in a speciall manner, somewhat more then ordinary,
but take in this, when the heart is enlarged with holy Desires, and that in a special manner, somewhat more then ordinary,
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as that, you see, it is the worke of the spirit of God, quickning your heart, opening it wide, strengthening,
as that, you see, it is the work of the Spirit of God, quickening your heart, opening it wide, strengthening,
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and inlarging it, and sh• … pening grace, and holinesse in you, in those requests, you put vp to 〈 ◊ 〉, in this case, build vpon it, your prayers are heard from that ground, we haue given you, bee knowes the meaning of the Spirit.
and enlarging it, and sh• … pening grace, and holiness in you, in those requests, you put up to 〈 ◊ 〉, in this case, built upon it, your Prayers Are herd from that ground, we have given you, be knows the meaning of the Spirit.
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So much shall serue for those cases of Conscience in this spirituall duty of calling vpon God.
So much shall serve for those cases of Conscience in this spiritual duty of calling upon God.
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Now the last thing wee propounded was this. What the qualification is that is required in our prayers:
Now the last thing we propounded was this. What the qualification is that is required in our Prayers:
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for, now we haue said so much of prayer, it is a necessary thing, that wee know, what conditions are required, that it may be acceptable.
for, now we have said so much of prayer, it is a necessary thing, that we know, what conditions Are required, that it may be acceptable.
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And the first (wee will commend to you, that which is the ground and first in order before all the rest) is, that the person be right.
And the First (we will commend to you, that which is the ground and First in order before all the rest) is, that the person be right.
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The prayer of the righteous prevailes much, Iames 5. 16. The ground of it is this, A man must first haue Christ, before he can haue any thing else, be hath given vs all things else with Christ. The prayer of the righteous prevails much, James 5. 16. The ground of it is this, A man must First have christ, before he can have any thing Else, be hath given us all things Else with christ.
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if 〈 ◊ 〉 haue all things else, if we haue not him, it is nothing.
if 〈 ◊ 〉 have all things Else, if we have not him, it is nothing.
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All the promises, you know, are Yea, 〈 ◊ 〉 Amen, but it is in him; so that wee must 〈 ◊ 〉 haue him.All the promises, you know, Are Yea, 〈 ◊ 〉 Amen, but it is in him; so that we must 〈 ◊ 〉 have him.
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And besides, the generall Covenant must goe before the particular:
And beside, the general Covenant must go before the particular:
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for the ground o• … all prayer i• … this, or that particular promise, but you, 〈 ◊ 〉 fir• … be 〈 ◊ 〉 the Covenant, you 〈 ◊ ◊ 〉 haue the generall Covenant belonging to you,
for the ground o• … all prayer i• … this, or that particular promise, but you, 〈 ◊ 〉 fir• … be 〈 ◊ 〉 the Covenant, you 〈 ◊ ◊ 〉 have the general Covenant belonging to you,
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before you can haue the particular branches or it; & therfoe a man must be within the Covenant, his person must be first righteous,
before you can have the particular branches or it; & therfoe a man must be within the Covenant, his person must be First righteous,
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and be 〈 ◊ ◊ 〉, & therefore 〈 ◊ ◊ ◊ ◊ 〉, in this 〈 ◊ 〉, to thinke thus with himselfe, he hopes his heart is sincere,
and be 〈 ◊ ◊ 〉, & Therefore 〈 ◊ ◊ ◊ ◊ 〉, in this 〈 ◊ 〉, to think thus with himself, he hope's his heart is sincere,
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and his prayer is right, and his ends are good:
and his prayer is right, and his ends Are good:
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for, though all this were true, yet if his person be not right, God regards it not.
for, though all this were true, yet if his person be not right, God regards it not.
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You know, the blood of a sheep, & the blood of a swine, they are both alike, it may be;
You know, the blood of a sheep, & the blood of a Swine, they Are both alike, it may be;
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the blood of the swine is better then the other;
the blood of the Swine is better then the other;
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yet the blood of the swine was not to be offered, because it was the blood of a swine.
yet the blood of the Swine was not to be offered, Because it was the blood of a Swine.
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So, in this case, the praier of an vnregenerate man may be as wel framed,
So, in this case, the prayer of an unregenerate man may be as well framed,
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for the petitions, for every thing that is required immediately to a praier, but the heart, from whence it comes, the person, from whence it proceeds, that is it that makes the difference,
for the petitions, for every thing that is required immediately to a prayer, but the heart, from whence it comes, the person, from whence it proceeds, that is it that makes the difference,
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and therefore that must be observed. See the person bee right.
and Therefore that must be observed. See the person be right.
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And therefore you shall finde Psalme 4. 3. David makes that the ground, why his praier should be heard, saith hee, be yee sure that God hath chosen for himselfe the godly man.
And Therefore you shall find Psalm 4. 3. David makes that the ground, why his prayer should be herd, Says he, be ye sure that God hath chosen for himself the godly man.
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And when I call vpon him, I shall be heard:
And when I call upon him, I shall be herd:
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for that is the ground that hee takes to himselfe, that hee shall be heard, that God hath chosen to himselfe, the godly man.
for that is the ground that he Takes to himself, that he shall be herd, that God hath chosen to himself, the godly man.
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As if he should say, I am of the number;
As if he should say, I am of the number;
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and therefore, you that are my enemies, and thinke to prevaile against me, I feare you not:
and Therefore, you that Are my enemies, and think to prevail against me, I Fear you not:
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for I pray to a God that will d• … nd me, I am a godly man,
for I pray to a God that will d• … and me, I am a godly man,
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and, vpon that ground I beleeue that my praier is heard:
and, upon that ground I believe that my prayer is herd:
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beloved, otherwise, though wee pray, and pray hard, yet out • … anes c• … y lowder,
Beloved, otherwise, though we pray, and pray hard, yet out • … anes c• … y Louder,
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then our prayers, they • … y downe 〈 ◊ 〉 ▪ prayers, they make a greater noise then the 〈 ◊ 〉:
then our Prayers, they • … y down 〈 ◊ 〉 ▪ Prayers, they make a greater noise then the 〈 ◊ 〉:
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that the noise that our 〈 ◊ 〉 make is like ant noise of a Thunder, when the noise of our prayers is but like the cr• … ckling of thornes, that it cannot be heard for the noise that sin makes in the eares of the Lord. Thus it is, in this case,
that the noise that our 〈 ◊ 〉 make is like Ant noise of a Thunder, when the noise of our Prayers is but like the cr• … ckling of thorns, that it cannot be herd for the noise that since makes in the ears of the Lord. Thus it is, in this case,
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when we come before God in our sinnes, when a man comes into his presence, in his vnregeneracie.
when we come before God in our Sins, when a man comes into his presence, in his unregeneracy.
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But this is not all, bee likewise, a man that is within the Convenant, may haue a particular sin, (as you heard heretofore) that may intercept his prayers,
But this is not all, be likewise, a man that is within the Covenant, may have a particular since, (as you herd heretofore) that may intercept his Prayers,
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and that may hinder the blessing So that, that sinne must be removed before his prayers can be heard.
and that may hinder the blessing So that, that sin must be removed before his Prayers can be herd.
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It is true, the sonne abides in the house for ever, but yet the sonne may commit such 〈 ◊ 〉 offence, that his father may vse him as a servant, hee may deny his requests,
It is true, the son abides in the house for ever, but yet the son may commit such 〈 ◊ 〉 offence, that his father may use him as a servant, he may deny his requests,
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and refuse them, when hee comes to seeks any thing at his hands.
and refuse them, when he comes to seeks any thing At his hands.
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And therefore, there must be a particular reconciliation, a particular repentance, that sinne must be removed,
And Therefore, there must be a particular reconciliation, a particular Repentance, that sin must be removed,
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and done away, that stands in the way.
and done away, that Stands in the Way.
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And therefore, this Method the Saints haue kept in calling upon God: See in Denel, and Eare, all of them.
And Therefore, this Method the Saints have kept in calling upon God: See in Denel, and Ear, all of them.
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for the most part, when they make any compleat prayer, we see, still they begin with humil• … tion, and confession of sinnes.
for the most part, when they make any complete prayer, we see, still they begin with humil• … cion, and Confessi of Sins.
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And the reason of it is, that their persons might be cleare, and innocent, that those 〈 ◊ 〉 might be removed, which would st• … d in their way,
And the reason of it is, that their Persons might be clear, and innocent, that those 〈 ◊ 〉 might be removed, which would st• … worser in their Way,
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and likewise, that is a ground of that in the 〈 ◊ 〉 Tim. 〈 ◊ 〉, 8. saith the Apostle there, I will, th• … pr• … ers b• … made in all places, that you life vp p• … 〈 ◊ 〉 without 〈 ◊ 〉 and 〈 ◊ 〉:
and likewise, that is a ground of that in the 〈 ◊ 〉 Tim. 〈 ◊ 〉, 8. Says the Apostle there, I will, th• … pr• … ers b• … made in all places, that you life up p• … 〈 ◊ 〉 without 〈 ◊ 〉 and 〈 ◊ 〉:
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The meaning i• … this, not onely, that a man be within the Co• …, b• … that he be clensed from all particular sinnes, that might cleaue to him, and hang vpon him.
The meaning i• … this, not only, that a man be within the Co• …, b• … that he be cleansed from all particular Sins, that might cleave to him, and hang upon him.
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As, for example, when thou wouldest be accepted of God, if there be any particular sin hang on thee, that musty be removed by renewing thy repentance,
As, for Exampl, when thou Wouldst be accepted of God, if there be any particular since hang on thee, that musty be removed by renewing thy Repentance,
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and besides that, see what the Scripture takes notice of, when a man comes to pray, his heart must be cleansed from pride, (for God resists the proud) his heart must be brought to an humble disposition;
and beside that, see what the Scripture Takes notice of, when a man comes to pray, his heart must be cleansed from pride, (for God resists the proud) his heart must be brought to an humble disposition;
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likewise it must be cleansed from wrath, hee must list vp pure hands without wrath; this is oft required.
likewise it must be cleansed from wrath, he must list up pure hands without wrath; this is oft required.
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Matth. 5. Leaue thine offering, and go and make peace with thy brother. So likewise from vnthankfulnesse; Matthew 5. Leave thine offering, and go and make peace with thy brother. So likewise from unthankfulness;
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our praiers are not accepted, except we be thankfull for mercies received. The like wee may say of every particular case:
our Prayers Are not accepted, except we be thankful for Mercies received. The like we may say of every particular case:
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we must bee carefull to cleanse our selues from all sinfull lusts, and corrupt affections, that they haue not dominion in our hearts;
we must be careful to cleanse our selves from all sinful Lustiest, and corrupt affections, that they have not dominion in our hearts;
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but that we lift vp pure hearts, and innocent hands, and that is the first thing that is required;
but that we lift up pure hearts, and innocent hands, and that is the First thing that is required;
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that the person bee right, that is, not onelie that hee bee within the Covenant,
that the person be right, that is, not only that he be within the Covenant,
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but likewise that those particular sinnes be removed, that may be an impediment to his prayers.
but likewise that those particular Sins be removed, that may be an impediment to his Prayers.
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The second thing required is faith; List vp pure hands without wrath and doubting.
The second thing required is faith; List up pure hands without wrath and doubting.
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You know that in Iames, Let him aske of God, let him aske in faith and waver not.
You know that in James, Let him ask of God, let him ask in faith and waver not.
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So that, though praier bee the key to open Gods treasures, yet faith is the hand, that turnes the key, without which it will doe no good. Now the Lord requires faith;
So that, though prayer be the key to open God's treasures, yet faith is the hand, that turns the key, without which it will do no good. Now the Lord requires faith;
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partly, for his owne sake, he would not otherwise be acknow ledged, if you did not trust him,
partly, for his own sake, he would not otherwise be acknow ledged, if you did not trust him,
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when you come to seeke him, if you did not rest vpon him. Besides, he should loose his glorie:
when you come to seek him, if you did not rest upon him. Beside, he should lose his glory:
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for in this wee glorifie him, when we trust him, and wee dishonour him, when we distrust him;
for in this we Glorify him, when we trust him, and we dishonour him, when we distrust him;
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when we come, and seeke to him, and doe not rest vpon him, we dishonour him.
when we come, and seek to him, and do not rest upon him, we dishonour him.
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Besides in regard of vs hee requires saith, and will not heare vs without it;
Beside in regard of us he requires Says, and will not hear us without it;
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because, as it is, Iames 1. 6. in the same place, where faith is required, there is good reason why it is required;
Because, as it is, James 1. 6. in the same place, where faith is required, there is good reason why it is required;
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for, saith the Apostle there, hee that beleeues not, or bee that wavers, he is like the waue of the Sea:
for, Says the Apostle there, he that believes not, or be that wavers, he is like the wave of the Sea:
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that is, sometimes in his prayer, hee is very earnest as a waue that swells high, sometimes againe, he will be nothing at all;
that is, sometime in his prayer, he is very earnest as a wave that Swells high, sometime again, he will be nothing At all;
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yea, saith the Apostle, hee is not onely vneven in the businesse in praier, sometimes earnest and forward,
yea, Says the Apostle, he is not only uneven in the business in prayer, sometime earnest and forward,
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and sometimes giving over againe, off and on, but such a man is vnstable in all his wayes;
and sometime giving over again, off and on, but such a man is unstable in all his ways;
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for he that trusts in God, will be carefull, not onely in prayer, but to keepe all his wayes right,
for he that trusts in God, will be careful, not only in prayer, but to keep all his ways right,
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but hee that trusts him not, wavers in every thing;
but he that trusts him not, wavers in every thing;
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hee is (it may be) diligent in prayer, he will looke to his wayes for a time,
he is (it may be) diligent in prayer, he will look to his ways for a time,
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but he rests not vpon God, he rests vpon other things; He is like a wave, he is not constant, and therefore faith is required Now,
but he rests not upon God, he rests upon other things; He is like a wave, he is not constant, and Therefore faith is required Now,
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when I say, faith is required, know this, that there is a double faith required in our prayers to God.
when I say, faith is required, know this, that there is a double faith required in our Prayers to God.
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The one is a faith in the providence of God, the other is a faith in his promise.
The one is a faith in the providence of God, the other is a faith in his promise.
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First, I say, faith in the providence, which is a thing of much moment, and we are apt to forget it.
First, I say, faith in the providence, which is a thing of much moment, and we Are apt to forget it.
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We see it cleerely, Psal. 146. Blessed is hee that trusts in the God of Iacob, &c. who made heaven,
We see it clearly, Psalm 146. Blessed is he that trusts in the God of Iacob, etc. who made heaven,
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and earth, and the sea, who keepes Covenant, and mercie for ever; and earth, and the sea, who keeps Covenant, and mercy for ever;
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you see faith there required in the providence, he made heaven and earth, and the Sea, is he such a God, who is able to bring any thing to passe;
you see faith there required in the providence, he made heaven and earth, and the Sea, is he such a God, who is able to bring any thing to pass;
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for he made heaven, and earth; and is he not able to doe any thing besides?
for he made heaven, and earth; and is he not able to do any thing beside?
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Secondly, there must be a faith in the promises, as is expressed in the other words, hee keepeth Covenant for ever.
Secondly, there must be a faith in the promises, as is expressed in the other words, he Keepeth Covenant for ever.
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So likewise, to expresse the defect of it:
So likewise, to express the defect of it:
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You see when Martha, and Marie came to Christ to raise Lazirus, they believed hee was readie enough to doe it, (there was faith in his willingnesse) but they wanted faith in his providence:
You see when Martha, and marry Come to christ to raise Lazarus, they believed he was ready enough to do it, (there was faith in his willingness) but they wanted faith in his providence:
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for Martha comes to him, & tels him, Lord saith she, he hath beene in the graue foure dayes;
for Martha comes to him, & tells him, Lord Says she, he hath been in the graven foure days;
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as if she had said, surely now it cannot be done, if thou hadst come sooner, it might haue beene brought to passe;
as if she had said, surely now it cannot be done, if thou Hadst come sooner, it might have been brought to pass;
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so she beleeved him to be willing, but there wanted faith in the providence.
so she believed him to be willing, but there wanted faith in the providence.
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Againe, as here faith in the providence was wanting, so, we see, in the leper, there was faith in the providence, (it may be, the other was wanting,
Again, as Here faith in the providence was wanting, so, we see, in the leper, there was faith in the providence, (it may be, the other was wanting,
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but that is not expressed, it is more probable he had both) Lord, if thou wilt, thou canst make me whole.
but that is not expressed, it is more probable he had both) Lord, if thou wilt, thou Canst make me Whole.
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Here was an evidence of faith in the providence, he acknowledgeth his power, if thou wilt, thou caust make mee whole;
Here was an evidence of faith in the providence, he acknowledgeth his power, if thou wilt, thou caused make me Whole;
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but because Christ did answere him, it is likely hee had faith in the promise too;
but Because christ did answer him, it is likely he had faith in the promise too;
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So, I say, there must be a faith, first, in the providence;
So, I say, there must be a faith, First, in the providence;
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secondly, there must be a faith also in the promise of God: you haue ground enough for that, you haue his sure word for it, he hath said, aske and yee shall haue, seeke and you shall finde, knocke,
secondly, there must be a faith also in the promise of God: you have ground enough for that, you have his sure word for it, he hath said, ask and ye shall have, seek and you shall find, knock,
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and it shall be opened to you;
and it shall be opened to you;
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and whatsoever you aske, if it be according to his will, is shall be done to you So that is the thing we are chiefliy to looke vnto, to consider this faith in Gods promise; and whatsoever you ask, if it be according to his will, is shall be done to you So that is the thing we Are chiefliy to look unto, to Consider this faith in God's promise;
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for men are ready to say, I doubt not but God is able, but all the question is,
for men Are ready to say, I doubt not but God is able, but all the question is,
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whether he be willing or no:
whither he be willing or no:
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And therefore, if wee will haue our prayers strong, and prevalent, we must be carefull to strengthen our faith in his promise:
And Therefore, if we will have our Prayers strong, and prevalent, we must be careful to strengthen our faith in his promise:
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for, as that is strong, so our prayers doe more prevaile with God. It is a matter of much moment,
for, as that is strong, so our Prayers do more prevail with God. It is a matter of much moment,
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and therefore wee will shew briefly how your faith may be strengthened, and likewise how you may know it.
and Therefore we will show briefly how your faith may be strengthened, and likewise how you may know it.
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First, you shall strengthen your faith, if you consider the nature of God. Beloved, this is a great cause why wee beleeve not the promise of God, and his readinesse to helpe vs in difficult cases;
First, you shall strengthen your faith, if you Consider the nature of God. beloved, this is a great cause why we believe not the promise of God, and his readiness to help us in difficult cases;
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because wee are ignorant of the nature of God, of the Attributes of God, or, at least, we doe not consider them.
Because we Are ignorant of the nature of God, of the Attributes of God, or, At least, we do not Consider them.
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For example, (that I may open it to you a little, and shew you the way of making vse of the Attributes of God, in calling vpon him,
For Exampl, (that I may open it to you a little, and show you the Way of making use of the Attributes of God, in calling upon him,
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and strengthning our faith from them) consider, first, the Iustice of God, (I will giue you examples,
and strengthening our faith from them) Consider, First, the justice of God, (I will give you Examples,
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how the Saints haue still strengthned their faith from Gods Attributes) David vsed this Argument, Lord, thou art Iust, I am Innocent;
how the Saints have still strengthened their faith from God's Attributes) David used this Argument, Lord, thou art Just, I am Innocent;
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when he telleth God of his Iustice, and withall expresseth his owne innocencie, it is a strong Argument.
when he Telleth God of his justice, and withal Expresses his own innocence, it is a strong Argument.
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David, you see, vseth it oft, (I neede not to name particulars.David, you see, uses it oft, (I need not to name particulars.
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Lord reward mee according to mine Innocencie, &c.) thou knowest I am righteous, and mine enemies haue done mee thus,Lord reward me according to mine Innocence, etc.) thou Knowest I am righteous, and mine enemies have done me thus,
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and thus much wrong, and thou art Iust: God cannot denie this; for it is a strong argument, that is taken from such an attribute.
and thus much wrong, and thou art Just: God cannot deny this; for it is a strong argument, that is taken from such an attribute.
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So againe, the goodnesse of God; Lord thou art full of mercie; on the other side, I am full of miserie:
So again, the Goodness of God; Lord thou art full of mercy; on the other side, I am full of misery:
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and when these are put together, it is a great meanes to strengthen our faith.
and when these Are put together, it is a great means to strengthen our faith.
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And therefore, we see, David often expresseth his owne calamitie, his disease, how he was oppressed by enemies,
And Therefore, we see, David often Expresses his own calamity, his disease, how he was oppressed by enemies,
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and slandered, &c. and Gods mercie, that is the ground of it, God is full of compassion; as if he should say, thou art full of goodnesse,
and slandered, etc. and God's mercy, that is the ground of it, God is full of compassion; as if he should say, thou art full of Goodness,
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and I am in calamitie, and miserie, at this time, and that was an argument whereby he strengthened his faith.
and I am in calamity, and misery, At this time, and that was an argument whereby he strengthened his faith.
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So againe, another Attribute of God is, his glory; when we make the Argument thus, Lord, thou hah an eye to thy glorie,
So again, Another Attribute of God is, his glory; when we make the Argument thus, Lord, thou hah an eye to thy glory,
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and I aime at thy glory: In such a request, it is a strong prevailing argument with him.
and I aim At thy glory: In such a request, it is a strong prevailing argument with him.
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You know, Moses prevailed with him, when hee sought the saving of the whole people of Israel, Lord, saith hee, thy name will be polluted, what will the Heathen say? and since I aime at thy glory in it, deny me not.
You know, Moses prevailed with him, when he sought the Saving of the Whole people of Israel, Lord, Says he, thy name will be polluted, what will the Heathen say? and since I aim At thy glory in it, deny me not.
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And likewise Ezekias, and David, they vse the same Argu• … nt to God, shall the • … st praise thee? shall any glory be given thee in the graue ▪ shall we be able to doe any thing for thy honour,
And likewise Ezekias, and David, they use the same Argu• … nt to God, shall the • … Saint praise thee? shall any glory be given thee in the graven ▪ shall we be able to do any thing for thy honour,
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when we are dead? So that the Arguments that are taken from Gods glorie, and our aime at his glorie, is another meanes to strengthen our faith.
when we Are dead? So that the Arguments that Are taken from God's glory, and our aim At his glory, is Another means to strengthen our faith.
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Moreover, the power of God, that is another Attribute, whereby wee may conceiue the same Argument,
Moreover, the power of God, that is Another Attribute, whereby we may conceive the same Argument,
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as before, when wee goe to God, and expresse our weaknesse, and his power;
as before, when we go to God, and express our weakness, and his power;
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Lord, we are weake, we are able to doe nothing, Lord, thou art almighty, thou madest heaven and earth, it is 〈 ◊ 〉 strong argument to prevaile with him.Lord, we Are weak, we Are able to do nothing, Lord, thou art almighty, thou Madest heaven and earth, it is 〈 ◊ 〉 strong argument to prevail with him.
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So, wee see, Asa prevailed with God, 2 Cron. 14. Oh Lord, saith he, it is all one with thee to helpe with many or few, and we rest vpon thee:
So, we see, Asa prevailed with God, 2 Cron. 14. O Lord, Says he, it is all one with thee to help with many or few, and we rest upon thee:
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as if hee should say, we are exceeding few, we are exceeding weake, we are able to doe nothing,
as if he should say, we Are exceeding few, we Are exceeding weak, we Are able to do nothing,
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but thou art able to doe it, with a few, as well as with a great multitude: there he puts them together.
but thou art able to do it, with a few, as well as with a great multitude: there he puts them together.
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And the like we haue of Iehosaph• … t, Lord, we haue no strength, to stand before our enemies, but our eyes are to thee.
And the like we have of Iehosaph• … tO, Lord, we have no strength, to stand before our enemies, but our eyes Are to thee.
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As if he should say, thou hast strength, and power enough, thou art able to doe it, though we are vnable.
As if he should say, thou hast strength, and power enough, thou art able to do it, though we Are unable.
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This is another Argument taken from the power of God.
This is Another Argument taken from the power of God.
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Againe, the vnchangeable• … esse of God. When one comes to the Lord, and shall say to him, Lord, thou hast done thus,
Again, the vnchangeable• … esse of God. When one comes to the Lord, and shall say to him, Lord, thou hast done thus,
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and thus in former times for thy servants, Lord, thou hast done thus, and t• … for me, in another case;
and thus in former times for thy Servants, Lord, thou hast done thus, and t• … for me, in Another case;
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and thou art vnchangeable, thou art the same • … od: this i• … a gre• … t meanes to strengthen our faith:
and thou art unchangeable, thou art the same • … od: this i• … a gre• … tO means to strengthen our faith:
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as, you know, it is in your Law suits;
as, you know, it is in your Law suits;
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when you haue a president, it addes strength to the cause, and when we haue presidents for this, it will adde strength to vs,
when you have a president, it adds strength to the cause, and when we have Presidents for this, it will add strength to us,
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and that strength is taken from Gods vnchangeablenesse:
and that strength is taken from God's unchangeableness:
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if we put them together, Lord, thou art vnchangeable, Lord, thou hast done it to other men, in the like case, thou hast done it to mee also in the like case, it is a strong argument,
if we put them together, Lord, thou art unchangeable, Lord, thou hast done it to other men, in the like case, thou hast done it to me also in the like case, it is a strong argument,
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and an argument, that David vseth:
and an argument, that David uses:
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You see ho• … he is stayed by it, Psal. 22. 4. Lord, our fathers trusted in thee, an• … were delivered, they trust• … d in thee, and were not confounded.
You see ho• … he is stayed by it, Psalm 22. 4. Lord, our Father's trusted in thee, an• … were Delivered, they trust• … worser in thee, and were not confounded.
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As if hee should say, Lord, thou art vnchangeable, thou heardest them in the same case, when they trusted in thee;
As if he should say, Lord, thou art unchangeable, thou heardest them in the same case, when they trusted in thee;
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now, it is my case, and therefore I beseech thee to helpe me in my distresse.
now, it is my case, and Therefore I beseech thee to help me in my distress.
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Againe, the faithfulnesse of God, the fidelitie of God, that is another of his attributes:
Again, the faithfulness of God, the Fidis of God, that is Another of his attributes:
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and when we make our argument thus, Lord, thou art faithfull, and I trust in thee, it is a strong argument, you know, it is an argument that prevailes much with men.
and when we make our argument thus, Lord, thou art faithful, and I trust in thee, it is a strong argument, you know, it is an argument that prevails much with men.
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A man is ready to say, hee trusts me, I must not deceiue him: Now the Lord keeps Covenant, and mercie for ever.
A man is ready to say, he trusts me, I must not deceive him: Now the Lord keeps Covenant, and mercy for ever.
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When we come, and vse this to him, Lord, thou art faithfull, thou hast said, thou wilt keep Covenant,
When we come, and use this to him, Lord, thou art faithful, thou hast said, thou wilt keep Covenant,
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and mercy for ever, thou canst not doe otherwise, it is thy nature, thou canst not deny thy selfe,
and mercy for ever, thou Canst not do otherwise, it is thy nature, thou Canst not deny thy self,
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and I rest on thee, I depend on thee, in such a case, it cannot be, that the Lord should faile vs;
and I rest on thee, I depend on thee, in such a case, it cannot be, that the Lord should fail us;
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I• … a man will not faile one that trusts in him, certainly the Lord will not,
I• … a man will not fail one that trusts in him, Certainly the Lord will not,
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and that is an argument that is vsed oft, thou never failest them that trust thee.
and that is an argument that is used oft, thou never failest them that trust thee.
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Then, besides the absolute attributes of God, consider his relatiue attributes:
Then, beside the absolute attributes of God, Consider his relative attributes:
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he is a father, and a Master: it is a strong argument, that is taken from these.
he is a father, and a Master: it is a strong argument, that is taken from these.
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If we goe to the Lord, and say, Lord, thou art a father, thou art a Master, thou art a husband, whither should the children goe,
If we go to the Lord, and say, Lord, thou art a father, thou art a Master, thou art a husband, whither should the children go,
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but to their father? whither should the wife goe, but to their father? whither should the wife goe,
but to their father? whither should the wife go, but to their father? whither should the wife go,
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but to her husband? whither should the servants goe, but to their Master, to their Lord? Lord, thou hast commanded vs to provide for our owne,
but to her husband? whither should the Servants go, but to their Master, to their Lord? Lord, thou hast commanded us to provide for our own,
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and he is worse then an Infidel that provides not for his owne. Lord, wee belong to thee, wee are thine.
and he is Worse then an Infidel that provides not for his own. Lord, we belong to thee, we Are thine.
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We see, David vseth this Argument, that God hath made him. You haue it oft in the Psalmes, that God hath made him, not onely his Creature,
We see, David uses this Argument, that God hath made him. You have it oft in the Psalms, that God hath made him, not only his Creature,
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but had made him againe, hee was his servant, I am thy Servant, he oft vseth this Relatiue, that God was his God,
but had made him again, he was his servant, I am thy Servant, he oft uses this Relative, that God was his God,
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and that hee was Gods servant, one that did belong to him, and that did depend vpon him.
and that he was God's servant, one that did belong to him, and that did depend upon him.
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And surely (my Beloved) dependance, and seeking to God, is a great meanes to winne him to vs. When wee see an other depend vpon vs, one that is our• …, that is an effectuall motiue with men:
And surely (my beloved) dependence, and seeking to God, is a great means to win him to us When we see an other depend upon us, one that is our• …, that is an effectual motive with men:
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the same is as prevalent with God, and therefore may strengthen our faith.
the same is as prevalent with God, and Therefore may strengthen our faith.
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Now, when I say these Arguments prevaile with God, the meaning is indeed, that they prevaile with vs, they strengthen our faith, they enable vs to beleeue, that God is readie to helpe vs,
Now, when I say these Arguments prevail with God, the meaning is indeed, that they prevail with us, they strengthen our faith, they enable us to believe, that God is ready to help us,
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and, when wee beleeue it, and trust vpon him, then indeede God is readie to second it;
and, when we believe it, and trust upon him, then indeed God is ready to second it;
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because, then wee are prepared, weo can then put up our desires in the prayer of faith;
Because, then we Are prepared, weo can then put up our Desires in the prayer of faith;
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otherwise, they are put vp with doubting, and that makes them vnacceptable to God, and vneffectuall.
otherwise, they Are put up with doubting, and that makes them unacceptable to God, and uneffectual.
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And now, as I haue shewed you the way, so likewise, in a word, we will shew you,
And now, as I have showed you the Way, so likewise, in a word, we will show you,
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when wee doe pray in faith, (for, that is a thing that is very vsefull) you shall know it by this (for I adde that,
when we do pray in faith, (for, that is a thing that is very useful) you shall know it by this (for I add that,
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because I see the Scripture requires it, as such a maine condition, without which a man cannot be accepted, bee it done to thee according to thy faith, it is every where inculcated) you shall know it by the quietnesse of your minde, and your securitie.
Because I see the Scripture requires it, as such a main condition, without which a man cannot be accepted, be it done to thee according to thy faith, it is every where inculcated) you shall know it by the quietness of your mind, and your security.
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When a man calls vpon God, and his minde is quiet in it, it is a signe that hee beleeues,
When a man calls upon God, and his mind is quiet in it, it is a Signen that he believes,
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and trusts in him, it is a prayer of faith.
and trusts in him, it is a prayer of faith.
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〈 ◊ 〉, you know, in that case, she looked no more sad, because she trusted in God; she believed the thing should be done:〈 ◊ 〉, you know, in that case, she looked no more sad, Because she trusted in God; she believed the thing should be done:
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and therefore, if you finde solicitude, and perplexitie in your mindes, it is a signe that your prayers want so much faith;
and Therefore, if you find solicitude, and perplexity in your minds, it is a Signen that your Prayers want so much faith;
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for if you did rest vpon God, you would bee quiet, and secure in him. Secondly, if you doe beleeue, you will continue in prayer.
for if you did rest upon God, you would be quiet, and secure in him. Secondly, if you do believe, you will continue in prayer.
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You know, it was an argument of the faith of the woman of Canaan, that she continued, that she would take no deniall;
You know, it was an argument of the faith of the woman of Canaan, that she continued, that she would take no denial;
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though the Lord denied her, and put her off, yet she held out:
though the Lord denied her, and put her off, yet she held out:
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and what was the reason of it? because she beleeved that he was the sonne of David, that hee was mercifull,
and what was the reason of it? Because she believed that he was the son of David, that he was merciful,
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and that hee would heare in the end.
and that he would hear in the end.
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So that continuance in prayer, is an argument we doe beleeue the Lord. As a man that beleeues, that such a man is within the house whom he desires to speake with, hee is content to waite long.
So that Continuance in prayer, is an argument we do believe the Lord. As a man that believes, that such a man is within the house whom he Desires to speak with, he is content to wait long.
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Or one, that hath a suite, and hee knowes that he shall haue an end of it, at this time, hee will never giue over:
Or one, that hath a suit, and he knows that he shall have an end of it, At this time, he will never give over:
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So it is in this case, if we beleeue, we will be content to waite, • … e t• … at beleeues, will 〈 ◊ 〉 make • … ste;
So it is in this case, if we believe, we will be content to wait, • … e t• … At believes, will 〈 ◊ 〉 make • … Ste;
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because he trusts in God, and depends vpon him.
Because he trusts in God, and depends upon him.
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Likewise, an argument of faith is a diligent vse of those meanes, that God hath prescribed, and no other.
Likewise, an argument of faith is a diligent use of those means, that God hath prescribed, and no other.
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And so, wee haue shewed you, two things, that are required in prayer: That the person must be righteous, and within the Covenant;
And so, we have showed you, two things, that Are required in prayer: That the person must be righteous, and within the Covenant;
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Secondly, faith is required, and likewise, how this faith is wrought, both in his providence,
Secondly, faith is required, and likewise, how this faith is wrought, both in his providence,
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and in his promises, and likewise how wee shall know, whether our prayers, be the prayers of faith, or no. FINIS
and in his promises, and likewise how we shall know, whither our Prayers, be the Prayers of faith, or no. FINIS
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THE FIFTH SERMON. 1. TH• … S. 5. 17. Pray continually.
THE FIFTH SERMON. 1. TH• … S. 5. 17. prey continually.
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THE next condition required in praier is feruency; you know the place, the prayer of the righteous prevailes much, if it bee fervent.
THE next condition required in prayer is fervency; you know the place, the prayer of the righteous prevails much, if it be fervent.
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The Lord requires this qualification in praier; because it puts the heart into a holy, and spirituall disposition:
The Lord requires this qualification in prayer; Because it puts the heart into a holy, and spiritual disposition:
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for it is not simply the making of the request, that God lookes for at our hands,
for it is not simply the making of the request, that God looks for At our hands,
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but such a working vpon our hearts by prayer, such a bringing of them to a good frame of grace, by that duty, that thereby we are more fitted to receiue the mercy, that before we were not.
but such a working upon our hearts by prayer, such a bringing of them to a good frame of grace, by that duty, that thereby we Are more fitted to receive the mercy, that before we were not.
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When a man is servent in prayer, it sets all the wheeles of the soule the right way, it puts the heart into a holy, and spirituall disposition, and temper;
When a man is servient in prayer, it sets all the wheels of the soul the right Way, it puts the heart into a holy, and spiritual disposition, and temper;
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so that the Lord sees it now fit to bestow mercie vpon such a man that before was vnfit, by reason of his vntowardnesse,
so that the Lord sees it now fit to bestow mercy upon such a man that before was unfit, by reason of his untowardness,
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and stubbornesse of heart, by reason of that vncleane and vnholy disposition, that he saw in him.
and Stubbornness of heart, by reason of that unclean and unholy disposition, that he saw in him.
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And therefore hee will haue prayer servent, not so much, because the very fervencie of prayer it selfe i• … • … espected,
And Therefore he will have prayer servient, not so much, Because the very fervency of prayer it self i• … • … espected,
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but because, by vertue of tha• … fe• … vencie, the 〈 ◊ 〉 is made better:
but Because, by virtue of tha• … fe• … vencie, the 〈 ◊ 〉 is made better:
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when a man comes to God with a request, like the request of the patient to the phisitian;
when a man comes to God with a request, like the request of the patient to the Physician;
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it may be the phisitian denies long, when the patient a • … es things that are pleasant, and agreeable to him;
it may be the Physician Denies long, when the patient a • … es things that Are pleasant, and agreeable to him;
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not because he is vnwilling to giu• … them, but because his body must bee brought into another temper;
not Because he is unwilling to giu• … them, but Because his body must be brought into Another temper;
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he must take a vomi• …, o• … a purge, that perhaps is grievous to him,
he must take a vomi• …, o• … a purge, that perhaps is grievous to him,
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but this must be done before he be fit to receiue such cordialls:
but this must be done before he be fit to receive such cordials:
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so the Lord doth with his servants, though bee be willing to bestow such mercies on them,
so the Lord does with his Servants, though bee be willing to bestow such Mercies on them,
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yet, because they are not fitted, hee 〈 ◊ 〉 continuance in prayer, and fervencie in it.
yet, Because they Are not fitted, he 〈 ◊ 〉 Continuance in prayer, and fervency in it.
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Therefore, we say, in prayer all the graces of Gods spirit are set on work• …,
Therefore, we say, in prayer all the graces of God's Spirit Are Set on work• …,
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and the more servent the prayer is, the more they are intended, the more they are acted, the more they are increased,
and the more servient the prayer is, the more they Are intended, the more they Are acted, the more they Are increased,
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and therefore the Lord is moved by this fervencie, to bestow a mercie on vs, that otherwise hee would not doe.
and Therefore the Lord is moved by this fervency, to bestow a mercy on us, that otherwise he would not do.
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But, now, al the question i• … what thi• … fervency is?
But, now, all the question i• … what thi• … fervency is?
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You shall find it vsually expressed in the Scriptures by such metaphor• … as these, crying to the Lord, wrestling with the Lord, striving with him, and giving him no rest, wherein these two things are to be marked.
You shall find it usually expressed in the Scriptures by such metaphor• … as these, crying to the Lord, wrestling with the Lord, striving with him, and giving him no rest, wherein these two things Are to be marked.
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First, a man is said then to bee servent, when he puts all his strength to prayer,
First, a man is said then to be servient, when he puts all his strength to prayer,
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when he is very earnest, and importunate with the Lord, when he strives, and contends with him,
when he is very earnest, and importunate with the Lord, when he strives, and contends with him,
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though hee finde many difficulties, and impediments, yet he breakes through all, this is to be fervent in prayer, to be Importunate with the Lord. For example,
though he find many difficulties, and impediments, yet he breaks through all, this is to be fervent in prayer, to be Importunate with the Lord. For Exampl,
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when a man comes to pray, and findes many discouragements, and findes himselfe guilty of many sinnes,
when a man comes to pray, and finds many discouragements, and finds himself guilty of many Sins,
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and findes little holinesse, he hath but feeble faith to his owne sense, hee findes much deadnesse of spirit,
and finds little holiness, he hath but feeble faith to his own sense, he finds much deadness of Spirit,
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yet hee continues instant notwithstanding, and when likewise hee doth, not onely finde these impediments in himselfe,
yet he continues instant notwithstanding, and when likewise he does, not only find these impediments in himself,
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but he findes the Lord exceeding backward to the thing, either giving no answere, turning the deafe eare to him,
but he finds the Lord exceeding backward to the thing, either giving no answer, turning the deaf ear to him,
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or, it may be, giving a contrary answer, as to the woman of Canaan.
or, it may be, giving a contrary answer, as to the woman of Canaan.
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As for example, when a man comes to pray for health, it may be, his sicknes increaseth vpon him more:
As for Exampl, when a man comes to pray for health, it may be, his sickness increases upon him more:
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when he praye• … to overcome such a lust or temptation, it may bee, it is doubled vpon him;
when he praye• … to overcome such a lust or temptation, it may be, it is doubled upon him;
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when hee prayes for such a deliverance, it may bee, the oppression growes more, and more,
when he prays for such a deliverance, it may be, the oppression grows more, and more,
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as it was vpon the Israelites, when they sought for deliverance, the oppression grew greater:
as it was upon the Israelites, when they sought for deliverance, the oppression grew greater:
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now to holde out, notwithstanding this, and to continue in prayer, and to 〈 ◊ 〉 God i• … it,
now to hold out, notwithstanding this, and to continue in prayer, and to 〈 ◊ 〉 God i• … it,
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though • … e see• … e backward to the request, this is to be fervent in prayer.
though • … e see• … e backward to the request, this is to be fervent in prayer.
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Secondly, fervencie is, not onely loud praying, but continuall knocking, when a men is not onely importu• … e with the Lord, but • … ee continues long, he will not giue over, till he haue got the ble• … ing.
Secondly, fervency is, not only loud praying, but continual knocking, when a men is not only importu• … e with the Lord, but • … ee continues long, he will not give over, till he have god the ble• … ing.
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You know, 〈 ◊ 〉 fervency w• … seene in that, that he 〈 ◊ 〉 all night, he wrestled 〈 ◊ 〉 the Lord.
You know, 〈 ◊ 〉 fervency w• … seen in that, that he 〈 ◊ 〉 all night, he wrestled 〈 ◊ 〉 the Lord.
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What was the reason that he wrestled? he would not let him goe, till he had got the blessing, till he had obteined the thing he sought for.
What was the reason that he wrestled? he would not let him go, till he had god the blessing, till he had obtained the thing he sought for.
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So, I say, this earnestnesse, and continuance in prayer, the breaking through all difficulties, this is to wrastle with the Lord: for all wrastling,
So, I say, this earnestness, and Continuance in prayer, the breaking through all difficulties, this is to wrestle with the Lord: for all wrestling,
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and striving, you know, supposeth some opposition on the other part. Indeed, if there were no opposition, it were a small thing;
and striving, you know, Supposeth Some opposition on the other part. Indeed, if there were no opposition, it were a small thing;
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but, I say, when the Lord is most backward, when the thing is most improbable,
but, I say, when the Lord is most backward, when the thing is most improbable,
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when there is much difficultie, that you know not how it should be brought to passe,
when there is much difficulty, that you know not how it should be brought to pass,
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yet you continue 〈 ◊ 〉, and giue the Lord no rest, you will not giue over, this i• … fervency in prayer,
yet you continue 〈 ◊ 〉, and give the Lord no rest, you will not give over, this i• … fervency in prayer,
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and this i• … a condition that the Lord requires. Onely these two 〈 ◊ 〉 must bee remembred, that wee mistake not this fervencie.
and this i• … a condition that the Lord requires. Only these two 〈 ◊ 〉 must be remembered, that we mistake not this fervency.
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First, remember, fervencie, if it bee right, it must be a fruit of faith: First, Remember, fervency, if it be right, it must be a fruit of faith:
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for there is a fervencie, that co• … es not from faith, but from a 〈 ◊ 〉 feare of 〈 ◊ 〉,
for there is a fervency, that co• … es not from faith, but from a 〈 ◊ 〉 Fear of 〈 ◊ 〉,
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when a 〈 ◊ 〉 i• … indeede 〈 ◊ ◊ 〉 • … wine that is pin• … ed, which, you know, will cry exceeding loud, not because it lookes for helpe, but because it is pinched:
when a 〈 ◊ 〉 i• … indeed 〈 ◊ ◊ 〉 • … wine that is pin• … ed, which, you know, will cry exceeding loud, not Because it looks for help, but Because it is pinched:
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so any creature, or man naturally will vse importunity, when he wants any thing, he will be earnest in his requests;
so any creature, or man naturally will use importunity, when he Wants any thing, he will be earnest in his requests;
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such fervencie the Lord regards not, because there is no more but a meere expression of naturall desires, there is no holinesse in it, there is no fire of the spirit,
such fervency the Lord regards not, Because there is no more but a mere expression of natural Desires, there is no holiness in it, there is no fire of the Spirit,
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but, when this is added to it, that there is, not onely a sense of the thing we want,
but, when this is added to it, that there is, not only a sense of the thing we want,
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but also a hope of mercie, a ground to beleeue that I shall haue the thing granted,
but also a hope of mercy, a ground to believe that I shall have the thing granted,
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and, out of this ground, I am earnest and importunate; now earnestnesse is a fruit of faith.
and, out of this ground, I am earnest and importunate; now earnestness is a fruit of faith.
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When Iesus Christ lived vpon earth, when men came and cryed earnestly vnto him, and were exceeding importunate, some to be healed of their diseases, some to haue devils cast out, &c. we see, his answere was still to them, be it to thee, (how?) not according to their importunity,
When Iesus christ lived upon earth, when men Come and cried earnestly unto him, and were exceeding importunate, Some to be healed of their diseases, Some to have Devils cast out, etc. we see, his answer was still to them, be it to thee, (how?) not according to their importunity,
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and fervencie, but according to their faith:
and fervency, but according to their faith:
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as if he should say, I heede not, I regard not all this clamor, and earnestnesse,
as if he should say, I heed not, I regard not all this clamor, and earnestness,
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if they bee onely expressions of such wants, if they be onely in the sense of such neede, and no more;
if they be only expressions of such Wants, if they be only in the sense of such need, and no more;
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but if they proceede from faith, and that faith set you a worke to call vpon me, Bee it vnto th• … according to that.
but if they proceed from faith, and that faith Set you a work to call upon me, be it unto th• … according to that.
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For indeede, these two things make vp fervencie in prayer, sense of neede, and hope of mercie,
For indeed, these two things make up fervency in prayer, sense of need, and hope of mercy,
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when a man hath faith, and hope to increase his fervency;
when a man hath faith, and hope to increase his fervency;
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and it ariseth from that ground, as well as out of the other, (not that I exclude the other,
and it arises from that ground, as well as out of the other, (not that I exclude the other,
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for it is a very great helpe, and that which puts sticks on the fire,
for it is a very great help, and that which puts sticks on the fire,
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as it were, to make our fervencie the more) I say from sense of our need,
as it were, to make our fervency the more) I say from sense of our need,
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when we consider seriously what want we haue, and then adde this hope, and faith, when these two shall set you a worke, this fervencie is a fruite of faith.
when we Consider seriously what want we have, and then add this hope, and faith, when these two shall Set you a work, this fervency is a fruit of faith.
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This is one caution that must be remembred. Another caution is this, that your fervencie be ioyned with sinceritie;
This is one caution that must be remembered. another caution is this, that your fervency be joined with sincerity;
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for a man may be fervent to obt• … ine such, and such blessings, as he may begg at • … ds hand, very earnestly, hee may as• … e credit, he may aske to haue guidance in such a businesse, hee may aske wisdome to bring such an enterprise to passe, hee may aske health,
for a man may be fervent to obt• … ine such, and such blessings, as he may beg At • … ds hand, very earnestly, he may as• … e credit, he may ask to have guidance in such a business, he may ask Wisdom to bring such an enterprise to pass, he may ask health,
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and continuance of life, but to what end? if it be that he may bestow it vpon his lusts,
and Continuance of life, but to what end? if it be that he may bestow it upon his Lustiest,
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if it be that he may liue more deliciously, that he may be some body more in the world, that he may haue outward conveniences, such as his flesh desires,
if it be that he may live more deliciously, that he may be Some body more in the world, that he may have outward conveniences, such as his Flesh Desires,
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if this be all, here this fervencie is • … ot regarded:
if this be all, Here this fervency is • … It regarded:
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not, that these things are excluded, for the Lord giues vs leaue to seeke out owne comforts,
not, that these things Are excluded, for the Lord gives us leave to seek out own comforts,
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and you may be earne• …, and 〈 ◊ 〉, even for the comfort it selfe,
and you may be earne• …, and 〈 ◊ 〉, even for the Comfort it self,
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but yet all these, if they be not capable of a further vse, if that be not intended,
but yet all these, if they be not capable of a further use, if that be not intended,
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but the abuse of them, and an intent to vse the• … another way, the Lor• … 〈 ◊ ◊ ◊ 〉, it is no tr• … e fervency:
but the abuse of them, and an intent to use the• … Another Way, the Lor• … 〈 ◊ ◊ ◊ 〉, it is no tr• … e fervency:
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and therefore 〈 ◊ ◊ 〉. 12. 1• ….
and Therefore 〈 ◊ ◊ 〉. 12. 1• ….
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it is the exhortation of the Apo• … e, be fer• … i• … spirit serving the Lord: it is the exhortation of the Apo• … e, be fer• … i• … Spirit serving the Lord:
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whe• … we m• … ny 〈 ◊ 〉 i• … may be, are fervent in spirit • … ving our sel• … we 〈 ◊ ◊ ◊ ◊ 〉 such a• … d 〈 ◊ ◊ ◊ 〉 of ends of our owne,
whe• … we m• … ny 〈 ◊ 〉 i• … may be, Are fervent in Spirit • … ving our sel• … we 〈 ◊ ◊ ◊ ◊ 〉 such a• … worser 〈 ◊ ◊ ◊ 〉 of ends of our own,
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as, when a man desires able gifts, high gifts, to get glory, and to get wealth to himselfe,
as, when a man Desires able Gifts, high Gifts, to get glory, and to get wealth to himself,
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and not to serue his master, this is to aske the talent, not for the masters vse, but for his owne vse:
and not to serve his master, this is to ask the talon, not for the Masters use, but for his own use:
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doe you thinke the Lord will heare such prayers? can you expect it at his hands? You shall see t• … contrary disposition in the Saints;
do you think the Lord will hear such Prayers? can you expect it At his hands? You shall see t• … contrary disposition in the Saints;
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when they were earnest with the Lord for any thing, sti• … l they expresse that to him,
when they were earnest with the Lord for any thing, sti• … l they express that to him,
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and say, Lord, we desire not thi• … for our selues, but for thy glorie, that wee may vse it,
and say, Lord, we desire not thi• … for our selves, but for thy glory, that we may use it,
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for some good purpose, &c. David, when he was earnest for life, when he was in sicknesse,
for Some good purpose, etc. David, when he was earnest for life, when he was in sickness,
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and doubted of his recoverie, what argument doth he vse? Lord, saith he, shalt thou haue glorie from the graue? As if he should say,
and doubted of his recovery, what argument does he use? Lord, Says he, shalt thou have glory from the graven? As if he should say,
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if thou giue me life, I will giue it thee againe, I will improue it, and husband it, to thy advantage, and not to mine owne.
if thou give me life, I will give it thee again, I will improve it, and husband it, to thy advantage, and not to mine own.
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And so Hannah, when she was earnest for a sonne, she makes this promise to the Lord, that he shall be for him, and his advantage;
And so Hannah, when she was earnest for a son, she makes this promise to the Lord, that he shall be for him, and his advantage;
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shee would dedicate him to his vse, and consecrate him to his service.
she would dedicate him to his use, and consecrate him to his service.
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So Iacob, when hee was earnest with the Lord to giue him meate, drinke, and clothes, &c. Lord, saith hee, if thou doe, I will giue the tenth part to thee againe.
So Iacob, when he was earnest with the Lord to give him meat, drink, and clothes, etc. Lord, Says he, if thou do, I will give the tenth part to thee again.
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I say, when the heart is thus disposed, in our fervencie, in our importunity, when we aske any thing at the Lords hands, that our conscience tells vs within, that if wee had it, wee would bestow it vpon the Lord, we would not abuse it, we would not spend it on our lusts, it should not be to serue our selves,
I say, when the heart is thus disposed, in our fervency, in our importunity, when we ask any thing At the lords hands, that our conscience tells us within, that if we had it, we would bestow it upon the Lord, we would not abuse it, we would not spend it on our Lustiest, it should not be to serve our selves,
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but to serue the Lord withall; then our 〈 ◊ 〉 is rightly ordered.
but to serve the Lord withal; then our 〈 ◊ 〉 is rightly ordered.
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The next condition required, is humility, as lames 4. The Lord giues grace to the humble:
The next condition required, is humility, as lames 4. The Lord gives grace to the humble:
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and 2 Chron. 7. 14. If my people humble themselues, and call vpon my name, then will I heare in heaven, and grant their requests.
and 2 Chronicles 7. 14. If my people humble themselves, and call upon my name, then will I hear in heaven, and grant their requests.
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And throughout the Scriptures, you see, that, that is a condition that the Lord puts in every where:
And throughout the Scriptures, you see, that, that is a condition that the Lord puts in every where:
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hee hath respect to the low estate, Is• … 66. 2. saith the Lord, all these things haue my hands made, looking vpon all the creatures, the whole frame of them, they are al good, he hath respect to the low estate, Is• … 66. 2. Says the Lord, all these things have my hands made, looking upon all the creatures, the Whole frame of them, they Are all good,
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and I haue respect vnto them, but, saith he, I regard not all these in comparison of an humble heart, to him will I looke, that is of an humble, and contritespirit;
and I have respect unto them, but, Says he, I regard not all these in comparison of an humble heart, to him will I look, that is of an humble, and contritespirit;
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when the Lord lookes vpon our prayers, if they come not from a broken heart, they want that condition, that he lookes for:
when the Lord looks upon our Prayers, if they come not from a broken heart, they want that condition, that he looks for:
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for he gives grace to the humble;
for he gives grace to the humble;
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because such a man is little in his owne eyes, and fit to be exalted, fit to receiue a mercie at Gods hands.
Because such a man is little in his own eyes, and fit to be exalted, fit to receive a mercy At God's hands.
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You know, it is a rule, that the Lord keepes for those that are humble and low, such hee exalts;
You know, it is a Rule, that the Lord keeps for those that Are humble and low, such he exalts;
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those that exalt themselues he puts downe. those that exalt themselves he puts down.
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Now when a man is little in his owne eyes, that parvity, that sense of his owne vnworthinesse is a prevailing argument with him;
Now when a man is little in his own eyes, that parvity, that sense of his own unworthiness is a prevailing argument with him;
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and therefore Gen. 32. Iacob vseth that argument, when hee comes to put up that petition, to bee delivered from Esa• …: Lord, I am lesse then all thy merties ▪ that is, take any of thy mercies,
and Therefore Gen. 32. Iacob uses that argument, when he comes to put up that petition, to be Delivered from Esa• …: Lord, I am less then all thy merties ▪ that is, take any of thy Mercies,
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and put them in one end of the ballance, and p• … t me in the other,
and put them in one end of the balance, and p• … tO me in the other,
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and I am lesse then it, and 〈 ◊ 〉 then it, take• … the worth that is in me, it is not heavie enough for the least mercio.
and I am less then it, and 〈 ◊ 〉 then it, take• … the worth that is in me, it is not heavy enough for the least mercio.
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Now, when hee was thus humbled, and little, and vile in his owne eyes, the Lord bestowed that mercie on him, hee was now fit to receiue it.
Now, when he was thus humbled, and little, and vile in his own eyes, the Lord bestowed that mercy on him, he was now fit to receive it.
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For, David, when the Lord sends him word by Natha• …, that he would build him a house for ever, (you see how he expressed himselfe) hee went into the house of the Lord,
For, David, when the Lord sends him word by Natha• …, that he would built him a house for ever, (you see how he expressed himself) he went into the house of the Lord,
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and sate before him, and said, Lord, what am I, and what is my fathers house? As if he should say, I was taken out of the dust, I was one of the meanest men of Israel, and a man of no account, of no worth,and sat before him, and said, Lord, what am I, and what is my Father's house? As if he should say, I was taken out of the dust, I was one of the Meanest men of Israel, and a man of no account, of no worth,
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and yet thou hast had respect vnto • … e, thus far, not onely to make me King over thy people,
and yet thou hast had respect unto • … e, thus Far, not only to make me King over thy people,
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but to build my Kingdome, and my house, to make me a constant house for ever.
but to built my Kingdom, and my house, to make me a constant house for ever.
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I say, this sense of our owne vnworthinesse, it makes vs more fit to receiue the mercy, to bee exalted by receiving such a request,
I say, this sense of our own unworthiness, it makes us more fit to receive the mercy, to be exalted by receiving such a request,
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as wee put vp to the Lord, and therefore hee regards the prayer of the humble.
as we put up to the Lord, and Therefore he regards the prayer of the humble.
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Moreover, God giues grace to the humble, that is, he shewes favour to them, when they come and aske any thing at his hands,
Moreover, God gives grace to the humble, that is, he shows favour to them, when they come and ask any thing At his hands,
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because an humble man will be readie to doe whatsoever he will:
Because an humble man will be ready to do whatsoever he will:
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it is an expression vsed of David, in Acts 2. 22. hee will doe whatsoever I will:
it is an expression used of David, in Acts 2. 22. he will do whatsoever I will:
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that may be said of every humble man, he is exceeding pliable to the Lords will, hee is ready to doe whatsoever hee knowes to be his pleasure, hee resists him in nothing.
that may be said of every humble man, he is exceeding pliable to the lords will, he is ready to do whatsoever he knows to be his pleasure, he resists him in nothing.
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Now, when a man will doe whatsoever God will, the Lord will be readie to doe whatsoever be will, he will be readie to say to him,
Now, when a man will do whatsoever God will, the Lord will be ready to do whatsoever be will, he will be ready to say to him,
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as hee did to the 〈 ◊ 〉, Oh woman, bee it to thee as thou wils. When a man, on the other side, refists the Lord, (as every proud man doth saith the text) the Lord resists him the Lord resists the proud and giues grace to the humble.
as he did to the 〈 ◊ 〉, O woman, be it to thee as thou wills. When a man, on the other side, resists the Lord, (as every proud man does Says the text) the Lord resists him the Lord resists the proud and gives grace to the humble.
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A refisting spirit causeth the Lord to resist our prayers, and therefore it is, that the Lord is ready to the humble man,
A refisting Spirit Causes the Lord to resist our Prayers, and Therefore it is, that the Lord is ready to the humble man,
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because he yeelds to the Lord in all things, and when a man yeelds to the Lord, (take that for a rule) in obeying Goas commandements, God will yeeld to vsin granting our petitions.
Because he yields to the Lord in all things, and when a man yields to the Lord, (take that for a Rule) in obeying Goas Commandments, God will yield to vsin granting our petitions.
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Besides, when the heart is humbled, and broken, and contrite, it is an acceptable sacrifice to the Lord, which winnes it at his hands:
Beside, when the heart is humbled, and broken, and contrite, it is an acceptable sacrifice to the Lord, which wins it At his hands:
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he smells a sweete savour from such a sacrifice aboue all other; yea it is that which sets a high price vpon every sacrifice, that we offer;
he smells a sweet savour from such a sacrifice above all other; yea it is that which sets a high price upon every sacrifice, that we offer;
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the best prayers, the best workes, that proceede not from an humble heart, he regards them not:
the best Prayers, the best works, that proceed not from an humble heart, he regards them not:
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as Psal. 51. Lord, saith he, if 〈 ◊ 〉 sacrifice, then will not regard it, but the sacrifices of a contrite, and humble spirit, those thou regardest,
as Psalm 51. Lord, Says he, if 〈 ◊ 〉 sacrifice, then will not regard it, but the Sacrifices of a contrite, and humble Spirit, those thou regardest,
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and those sactifices that proceede from it;
and those sactifices that proceed from it;
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when we come to make a petition to the Lord, (it was the manner in the old law not to come empty handed) a proud person comes empty-handed,
when we come to make a petition to the Lord, (it was the manner in the old law not to come empty handed) a proud person comes empty-handed,
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but an humble person comes with a sacrifice, and the best sacrifice;
but an humble person comes with a sacrifice, and the best sacrifice;
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because he facrificeth himselfe, and his owne will, that is, he empties himselfe of himselfe, he opens a d• … re to the Lord 〈 ◊ 〉 come,
Because he facrificeth himself, and his own will, that is, he empties himself of himself, he Opens a d• … re to the Lord 〈 ◊ 〉 come,
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and dwell in him, when a proud man 〈 ◊ 〉 him out, such a sacrifice the Lord is well pleased with,
and dwell in him, when a proud man 〈 ◊ 〉 him out, such a sacrifice the Lord is well pleased with,
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and such a sacrifice speakes for one, it makes way for his requests, and therefore the Lord hearkens to it.
and such a sacrifice speaks for one, it makes Way for his requests, and Therefore the Lord hearkens to it.
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Lastly, the Lord is ready to heare those that are humble; because, whatsoever they receiue, they take it as of grace, and not as debt:
Lastly, the Lord is ready to hear those that Are humble; Because, whatsoever they receive, they take it as of grace, and not as debt:
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whereas a proud man, a man that hath a good conceit of himselfe, a man that is list vp in his owne opinion, thinkes it to be due, he thinkes there is some correspondence betweene his works, and the wages.
whereas a proud man, a man that hath a good conceit of himself, a man that is list up in his own opinion, thinks it to be due, he thinks there is Some correspondence between his works, and the wages.
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You know what is said of the Pharise, that the publican went away instified, rather then he.
You know what is said of the Pharisee, that the publican went away instified, rather then he.
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Why so? Because the Publican thought himselfe worthy of nothing.
Why so? Because the Publican Thought himself worthy of nothing.
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And therefore Ezek. 36. 31. when the Lord promiseth those great mercies to his people, he requires this condition of them, that they should acknowledge themselues worthy to bee destroyed.
And Therefore Ezekiel 36. 31. when the Lord promises those great Mercies to his people, he requires this condition of them, that they should acknowledge themselves worthy to be destroyed.
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When a man hath a sense of his owne vnworthinesse, and so comes to the Lord, and askes it as of meere grace and mercy;
When a man hath a sense of his own unworthiness, and so comes to the Lord, and asks it as of mere grace and mercy;
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that is a great motiue to prevaile with him: for he is very carefull of that;
that is a great motive to prevail with him: for he is very careful of that;
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you know, in Deut. 8. 11. how wary the Lord was in giving this rule to them;
you know, in Deuteronomy 8. 11. how wary the Lord was in giving this Rule to them;
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take beede when thou commest into that good land, thinke not to say with thy selfe, the Lord hath done this for my owne righteousnesse: take beede when thou Comest into that good land, think not to say with thy self, the Lord hath done this for my own righteousness:
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no, saith hee, I haue not done it for that, but for my Covenant which I made with Abraham, Isaac,
no, Says he, I have not done it for that, but for my Covenant which I made with Abraham, Isaac,
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and laceh, that is, for my owne names sake, for my mercies sake, for the covenant, that I confirmed with them, that is the covenant in Iesus Christ,and laceh, that is, for my own names sake, for my Mercies sake, for the Covenant, that I confirmed with them, that is the Covenant in Iesus christ,
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therefore I haue done it, & not for your own righteousnes.
Therefore I have done it, & not for your own righteousness.
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So you see, that this is a condition the Lord will haue observed in our calling vpon him, that our hearts be humbled, that a man be little,
So you see, that this is a condition the Lord will have observed in our calling upon him, that our hearts be humbled, that a man be little,
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and vile in his owne eyes, that he come with a broken, and contrite heart, pliable to him in all things, ready to obey him;
and vile in his own eyes, that he come with a broken, and contrite heart, pliable to him in all things, ready to obey him;
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when the heart is so disposed, hee giues grace, that is, he shewes favour, hee is ready to grant our requests.
when the heart is so disposed, he gives grace, that is, he shows favour, he is ready to grant our requests.
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The next condition, required in prayer, is that wee sanctifie the Lord in our hearts.
The next condition, required in prayer, is that we sanctify the Lord in our hearts.
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You know, when Nadab, and Abih• … drew neere vnto him with a common fire, (when they should haue brought such fire as came from heaven, holy fire) the Lord destroyed them, and he giues this reason;
You know, when Nadab, and Abih• … drew near unto him with a Common fire, (when they should have brought such fire as Come from heaven, holy fire) the Lord destroyed them, and he gives this reason;
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for I will be sanctified 〈 ◊ ◊ 〉 that draw • … eere to me. for I will be sanctified 〈 ◊ ◊ 〉 that draw • … ere to me.
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When we come to call vpon the Lord, we know, then we come neere to him,
When we come to call upon the Lord, we know, then we come near to him,
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and in such dra• … ing neere, 〈 ◊ 〉 must sanctifie him in our • … earts, that is, we must co• … ceiue him • … o be, as he is, most holy:
and in such dra• … ing near, 〈 ◊ 〉 must sanctify him in our • … earts, that is, we must co• … ceiue him • … oh be, as he is, most holy:
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now, if the Lord be mo• … holy, if he that is vncleane and impure,
now, if the Lord be mo• … holy, if he that is unclean and impure,
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and vnholy shall come neere him, he sanctif not the Lord God, (that is) hee comes not to him as to a mo• … holy God, but he lookes vpon him, 〈 ◊ 〉 if he were a common person;
and unholy shall come near him, he sanctif not the Lord God, (that is) he comes not to him as to a mo• … holy God, but he looks upon him, 〈 ◊ 〉 if he were a Common person;
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and therefore whensoever they came to offer a sacrifice, in the old law, they were first purified;
and Therefore whensoever they Come to offer a sacrifice, in the old law, they were First purified;
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if any man were • … cleane, and should off• … a sacrifice, he was to be cut off from his people.
if any man were • … clean, and should off• … a sacrifice, he was to be Cut off from his people.
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Therefore, to sanctifie the Lord in our hear• …, is to come with holy hearts,
Therefore, to sanctify the Lord in our hear• …, is to come with holy hearts,
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as in the first of T• …. 2. 8. i• … is the charge that the Apo• … giues the• …, 〈 ◊ 〉 p• … re 〈 ◊ 〉 w• … 〈 ◊ ◊ ◊ 〉 or doubting; lift vp pure hearts,
as in the First of T• …. 2. 8. i• … is the charge that the Apo• … gives the• …, 〈 ◊ 〉 p• … re 〈 ◊ 〉 w• … 〈 ◊ ◊ ◊ 〉 or doubting; lift up pure hearts,
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and innocent hands, without wrath, or doubting. You will say vnto me what is this holinesse?
and innocent hands, without wrath, or doubting. You will say unto me what is this holiness?
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Beloved, it is nothing but a sequestring, or seperating of any thing from a common vse,
beloved, it is nothing but a sequestering, or separating of any thing from a Common use,
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and appropriating it to God alone, that is holinesse.
and appropriating it to God alone, that is holiness.
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You know, whatsoever was holy to the Lord, in the Temple, or otherwise, whether it were holy vessels,
You know, whatsoever was holy to the Lord, in the Temple, or otherwise, whither it were holy vessels,
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or holy men, as the Priests, it was seperated from all other vses, and made particular to him, and to his service.
or holy men, as the Priests, it was separated from all other uses, and made particular to him, and to his service.
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Now, the heart of a man is holy then, when it is withdrawne from all things else,
Now, the heart of a man is holy then, when it is withdrawn from all things Else,
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and particular to the Lord alone.
and particular to the Lord alone.
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As a chast wife is to her husband, whose affections are bestowed vpon him, and no other person else;
As a chaste wife is to her husband, whose affections Are bestowed upon him, and no other person Else;
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so when the heart is to the Lord alone, when all the affections are intent vpon him,
so when the heart is to the Lord alone, when all the affections Are intent upon him,
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and bestowed vpon him, and vpon none else, this is to haue the heart holy to him.
and bestowed upon him, and upon none Else, this is to have the heart holy to him.
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So that, now he that will haue an eye vpon credit, vpon vaine glory, vpon wealth, vpon his lusts, vpon any thing besides the Lord, that the heart is wedded to it, that hee bestowes any part of that coniugall affection vpon it, that should be wholly the Lords, this man is an vnholy man, his heart is not holy: • … or it is not sequestred from other things, and consecrated to him alone:
So that, now he that will have an eye upon credit, upon vain glory, upon wealth, upon his Lustiest, upon any thing beside the Lord, that the heart is wedded to it, that he bestows any part of that conjugal affection upon it, that should be wholly the lords, this man is an unholy man, his heart is not holy: • … or it is not sequestered from other things, and consecrated to him alone:
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for that is to be holy. And as the heart must be holy, so must the prayer be holy.
for that is to be holy. And as the heart must be holy, so must the prayer be holy.
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When a man prayes to the Lord with respect vnto him, and hath an eye vpon him,
When a man prays to the Lord with respect unto him, and hath an eye upon him,
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and nothing else comes in to take away part of this prayer;
and nothing Else comes in to take away part of this prayer;
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if by respect, and worldly, and carnall thoughts come in, and set you on work to pray,
if by respect, and worldly, and carnal thoughts come in, and Set you on work to pray,
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now, these haue a portion, and interest in your prayers, they make your prayers pro• … e,
now, these have a portion, and Interest in your Prayers, they make your Prayers pro• … e,
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and common, they are not peculiar to the Lord, they are vnholy.
and Common, they Are not peculiar to the Lord, they Are unholy.
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So that is the holinesse then, in seeking the Lord, when we are knit, and wedded to him,
So that is the holiness then, in seeking the Lord, when we Are knit, and wedded to him,
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1643
when one takes this resolution to him selfe, I am the Lords servant, and him will I serue, I am not the servant of man,
when one Takes this resolution to him self, I am the lords servant, and him will I serve, I am not the servant of man,
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1644
nor of any creature, I am married to the Lord, and his, will I be alone, I will withdraw my heart from all things else.
nor of any creature, I am married to the Lord, and his, will I be alone, I will withdraw my heart from all things Else.
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So likewise when a man prayes, so that his soule is intent vpon the Lord, and vpon nothing besides,
So likewise when a man prays, so that his soul is intent upon the Lord, and upon nothing beside,
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1646
when the whole streame of his affections are carried to him, this is to seeke to him i• … holinesse, this is to sanctifie the Lord in our hearts.
when the Whole stream of his affections Are carried to him, this is to seek to him i• … holiness, this is to sanctify the Lord in our hearts.
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1647
And lastly, if there be any conscience of 〈 ◊ 〉, (that phrase I finde vsed in Heb. 10) that is,
And lastly, if there be any conscience of 〈 ◊ 〉, (that phrase I find used in Hebrew 10) that is,
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1648
if there be an evill conscience, if a man be conscious to himselfe, of any sinne, that is vnrepented of, such a man cannot pray, that makes him vnholy;
if there be an evil conscience, if a man be conscious to himself, of any sin, that is unrepented of, such a man cannot pray, that makes him unholy;
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1649
if there be any sinfull lust yet living in him, that is, vnmortified in him, which is not washed away, such a man is vnholy:
if there be any sinful lust yet living in him, that is, unmortified in him, which is not washed away, such a man is unholy:
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yea, my Beloved, the Saints themselues, when they sin against God, as you heard heretofore, they are suspended from the covenant:
yea, my beloved, the Saints themselves, when they sin against God, as you herd heretofore, they Are suspended from the Covenant:
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1651
though they be within the covenant, yet they are suspended from receiving the benefit by it, that otherwise they might have:
though they be within the Covenant, yet they Are suspended from receiving the benefit by it, that otherwise they might have:
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till that sinne be washed away, they are not holy.
till that sin be washed away, they Are not holy.
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A priest, or one that was holy, if hee touched any uncleane thing, he remained vnholy, till he was washed,
A priest, or one that was holy, if he touched any unclean thing, he remained unholy, till he was washed,
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though otherwise he were holy habitualy, vvholy dedicated to Gods service;
though otherwise he were holy habitualy, wholly dedicated to God's service;
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so it may be with those, that are within the covenant, though thou be a holy • … an,
so it may be with those, that Are within the Covenant, though thou be a holy • … an,
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yet, if thou touch pitch, that is, if thy heart be polluted with any sinne, of one kinde or other,
yet, if thou touch pitch, that is, if thy heart be polluted with any sin, of one kind or other,
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as long as that remaines, thou art vnholy.
as long as that remains, thou art unholy.
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If thou come now, and seeke to the Lord, you know wha• … the iudgement was in the olde law, such a one was to be cut off from his people.
If thou come now, and seek to the Lord, you know wha• … the judgement was in the old law, such a one was to be Cut off from his people.
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And therefore, you shall finde, this was the constant practise of the Saints;
And Therefore, you shall find, this was the constant practice of the Saints;
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1660
when they sought the Lord for any speciall mercie, they began with taking paines with their owne hearts, with humbling themselues for their owne sinnes,
when they sought the Lord for any special mercy, they began with taking pains with their own hearts, with humbling themselves for their own Sins,
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1661
and the sinnes of the people:
and the Sins of the people:
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1662
as, we know, Daniel, and Ezra, and Davia, in their prayers, (I neede not stand to giue you instances) and indeed so should we alwayes,
as, we know, daniel, and Ezra, and Davia, in their Prayers, (I need not stand to give you instances) and indeed so should we always,
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1663
when we come with any request, and petition to the Lord.
when we come with any request, and petition to the Lord.
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1664
First, let a man examine his heart and his life diligently, looke backe to all his former wayes, consider,
First, let a man examine his heart and his life diligently, look back to all his former ways, Consider,
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and goe through all the particulars;
and go through all the particulars;
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see if there be any thing amisse, if there bee any tincture of vncleannesse yet lying vpon him, that is not yet washed away,
see if there be any thing amiss, if there be any tincture of uncleanness yet lying upon him, that is not yet washed away,
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1667
if there be any pollution, any defilement of flesh, or spirit, and let him know that it is but labour lost, it is but a provoking of the Lord, to come as a man vnprepared, to draw neere to him, except hee be cleansed.
if there be any pollution, any defilement of Flesh, or Spirit, and let him know that it is but labour lost, it is but a provoking of the Lord, to come as a man unprepared, to draw near to him, except he be cleansed.
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1668
But you will say, how shall we be clensed? I answere, you are clensed by renewing your repentance, and sprinkling the blood of Christ:
But you will say, how shall we be cleansed? I answer, you Are cleansed by renewing your Repentance, and sprinkling the blood of christ:
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when a man humbles himselfe for his sinne, and entreth into covenant with God, not to returne vnto it,
when a man humbles himself for his sin, and entereth into Covenant with God, not to return unto it,
c-crq dt n1 vvz px31 p-acp po31 n1, cc vvz p-acp n1 p-acp np1, xx pc-acp vvi p-acp pn31,
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1670
when hee makes his heart perfect, and sincere with the Lord in that particular.
when he makes his heart perfect, and sincere with the Lord in that particular.
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1671
And secondly, when he shall w• … thall belieue, that it i• … forgiven through Christ,
And secondly, when he shall w• … thall believe, that it i• … forgiven through christ,
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1672
when hee is sprinkled in his blood to wash • … t away ▪ though thy sinne be great,
when he is sprinkled in his blood to wash • … tO away ▪ though thy sin be great,
c-crq pns31 vbz vvn p-acp po31 n1 pc-acp vvi • … sy av ▪ cs po21 n1 vbi j,
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1673
yet this will make thee pure, now thou art washed, as it is in the 1 Cor. 6. 9. Now you are washed, now you are sanctified, now you are iustified:
yet this will make thee pure, now thou art washed, as it is in the 1 Cor. 6. 9. Now you Are washed, now you Are sanctified, now you Are justified:
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1674
therefore let a man not be d• … scouraged in this case:
Therefore let a man not be d• … scouraged in this case:
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1675
for, I confesse, there is nothing that giues such a checke to our prayers, that giues so many stabb• … o them (as it were) that hinders vs in that duty,
for, I confess, there is nothing that gives such a check to our Prayers, that gives so many stabb• … oh them (as it were) that hinders us in that duty,
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1676
as the conscience of sinne, when a man remembers such, and such a sinne he hath committed: yet be not discouraged;
as the conscience of sin, when a man remembers such, and such a sin he hath committed: yet be not discouraged;
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1677
for the blood of Iesus Christ is able to wash them away.
for the blood of Iesus christ is able to wash them away.
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1678
Though a mans face be very fowle, yet, you know, a basen of cleare water will wash it cleane,
Though a men face be very fowl, yet, you know, a Basin of clear water will wash it clean,
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1679
and all the filth is gone:
and all the filth is gone:
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1680
now the blood of Christ is more effectuall to rench thy conscience, and to purge it from dead workes, to take away, both the guilt of sinne,
now the blood of christ is more effectual to rench thy conscience, and to purge it from dead works, to take away, both the guilt of sin,
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1681
and likewise the power, and staine of it.
and likewise the power, and stain of it.
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1682
And therefore, if thou haue any sinne, labour to be washed from that, that then thou maist come to the Lord, having thy heart sprinkled from an evill conscience,
And Therefore, if thou have any sin, labour to be washed from that, that then thou Mayest come to the Lord, having thy heart sprinkled from an evil conscience,
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1683
and thy body washed in pure water, as it is Heb. 10. 22. Let vs draw neere, saith the Apostle, in assurance of faith: but how? having our hearts sprinkled from an evill conscience:
and thy body washed in pure water, as it is Hebrew 10. 22. Let us draw near, Says the Apostle, in assurance of faith: but how? having our hearts sprinkled from an evil conscience:
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1684
as if he should say, otherwise your drawing neere vvill be to no purpose, you shall but provoke the Lord in dravving neere,
as if he should say, otherwise your drawing near will be to no purpose, you shall but provoke the Lord in drawing near,
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1685
except you bee thus sprinkled, and thus washed, and thus purified.
except you be thus sprinkled, and thus washed, and thus purified.
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1686
I, but you will say to me, if this be required, who shall be heard in his prayers? for who can say his heart is pure,
I, but you will say to me, if this be required, who shall be herd in his Prayers? for who can say his heart is pure,
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1687
and his hands are innocent? and if this be required, that we must lift vp holy,
and his hands Are innocent? and if this be required, that we must lift up holy,
cc po31 n2 vbr j-jn? cc cs d vbb vvn, cst pns12 vmb vvi a-acp j,
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1688
and pure hearts, or else we shall not be accepted; what comfort shall we haue in calling vpon the Lord, at any time?
and pure hearts, or Else we shall not be accepted; what Comfort shall we have in calling upon the Lord, At any time?
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1689
To this I answere, that to haue a pure heart, is not to be free from sin,
To this I answer, that to have a pure heart, is not to be free from since,
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1690
and from da• … y failings, (for so indeed none should haue a pure heart) but purenesse of heart, holinesse of heart is, to haue our hearts sprinkled from • … n evill conscience,
and from da• … y failings, (for so indeed none should have a pure heart) but pureness of heart, holiness of heart is, to have our hearts sprinkled from • … n evil conscience,
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1691
and to haue our bo• … tes wash• … d with pure water, that is, to be purified before the Lord, is nothing else,and to have our bo• … tes wash• … worser with pure water, that is, to be purified before the Lord, is nothing Else,
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1692
but to haue such an habituall disposition, which makes a man ready to wash himselfe still,
but to have such an habitual disposition, which makes a man ready to wash himself still,
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1693
though hee be still spotted with sinne.
though he be still spotted with sin.
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1694
So that this is, the disposition of a holy man, if a man that drawes neere to the Lord with a pure heart;
So that this is, the disposition of a holy man, if a man that draws near to the Lord with a pure heart;
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1695
though hee bee still spotted, and polluted, and defiled, yet hee hath an habituall disposition, hee hath a principle within, hee hath a new nature within, that is still working out that impurity, and washing it away;
though he be still spotted, and polluted, and defiled, yet he hath an habitual disposition, he hath a principle within, he hath a new nature within, that is still working out that impurity, and washing it away;
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1696
though still he he• … e opposed, and assaulted, & tempted, and sometimes foiled, yet still hee resists it, and fights against it;
though still he he• … e opposed, and assaulted, & tempted, and sometime foiled, yet still he resists it, and fights against it;
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1697
as the Israelites had a charge never to make peace with Amalek; such a disposition is in such a man, he never makes peace with any sinne;
as the Israelites had a charge never to make peace with Amalek; such a disposition is in such a man, he never makes peace with any sin;
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1698
though he be led captiue sometimes by it, yet he yeelds not to that captivity.
though he be led captive sometime by it, yet he yields not to that captivity.
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1699
This is to haue a pure heart, though his heart be defiled sometimes, as a vessell will be fowle,
This is to have a pure heart, though his heart be defiled sometime, as a vessel will be fowl,
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1700
yet hee washeth, and renseth his heart, he never suffers it to continue muddy, and vncleane,
yet he washes, and renseth his heart, he never suffers it to continue muddy, and unclean,
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1701
and in a filthy disposition, but he hath a fountaine, a spring of grace within, that will worke out all impurity,
and in a filthy disposition, but he hath a fountain, a spring of grace within, that will work out all impurity,
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1702
as a spring workes out mudde:
as a spring works out mud:
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1703
he that thus purifies himselfe still, though the fountaine be muddy, though there be many iniections, many temptations, many lusts,
he that thus Purifies himself still, though the fountain be muddy, though there be many injections, many temptations, many Lustiest,
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1704
and sinnes, yet, if he be purified himselfe, that hee will suffer no sinne to mingle with his heart (as it were) to rest there,
and Sins, yet, if he be purified himself, that he will suffer no sin to mingle with his heart (as it were) to rest there,
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1705
and to abide, and dwell there, to lye, and continue there, such a man hath a pure heart.
and to abide, and dwell there, to lie, and continue there, such a man hath a pure heart.
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1706
We say that is pure, that is full of it selfe, and will haue no heterogenea, no other thing mingled with it, such a thing is pure,
We say that is pure, that is full of it self, and will have no heterogenea, no other thing mingled with it, such a thing is pure,
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1707
as pure oyle is nothing else but oyle.
as pure oil is nothing Else but oil.
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1708
Now hee that hath a pure heart, is not he that hath simply nothing else, that hath no sinne mingled, that hath no drosse mingled with his wine,
Now he that hath a pure heart, is not he that hath simply nothing Else, that hath no sin mingled, that hath no dross mingled with his wine,
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1709
but hee that suffers it not to rest there;
but he that suffers it not to rest there;
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1710
but as oyle and water, when you iumble them together, (as you know, when they are shaken together, they mingle) yet the oyle workes out,
but as oil and water, when you jumble them together, (as you know, when they Are shaken together, they mingle) yet the oil works out,
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1711
& puifies it selfe, it will not suffer it selfe to abide with the water:
& puifies it self, it will not suffer it self to abide with the water:
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1712
a man, that is regenerate, a man that is borne of God, hath a seed remaining in him,
a man, that is regenerate, a man that is born of God, hath a seed remaining in him,
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1713
though he doe sin, yet, saith the Apostle, he cannot sin, that is, he doth not agree, hee doth not mingle with that sinne, it hath no rest in his heart,
though he do since, yet, Says the Apostle, he cannot sin, that is, he does not agree, he does not mingle with that sin, it hath no rest in his heart,
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1714
but he workes it out, in a passion;
but he works it out, in a passion;
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1715
when he is shaken (as it were) when he is transported, when he is not himselfe, there may be a mixture,
when he is shaken (as it were) when he is transported, when he is not himself, there may be a mixture,
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1716
and the fountaine, & the spring may be made muddy, yet let him come to himselfe, still he workes it out;
and the fountain, & the spring may be made muddy, yet let him come to himself, still he works it out;
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1717
that is to haue a pure heart. So that a man thus affected may come with boldnesse to the throne of grace, and not be discouraged;
that is to have a pure heart. So that a man thus affected may come with boldness to the throne of grace, and not be discouraged;
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1718
what though thy sinnes be many, and very great, and often repeated? yet, if thou finde in thy selfe such a disposition of purenesse,
what though thy Sins be many, and very great, and often repeated? yet, if thou find in thy self such a disposition of pureness,
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1719
and holinesse, still to clense thy selfe, though thou be still polluted and defiled, I can assure thee, thy heart is pure, thou maist go with confidence to the throne of grace.
and holiness, still to cleanse thy self, though thou be still polluted and defiled, I can assure thee, thy heart is pure, thou Mayest go with confidence to the throne of grace.
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1720
But now you will say this to me, (that may be obiected) why? but may not any carnall man say as much, hee sinnes against God, and comes and askes mercie, he comes,
But now you will say this to me, (that may be objected) why? but may not any carnal man say as much, he Sins against God, and comes and asks mercy, he comes,
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1721
and cries for forgiuenes, and saith, he will sin no more;
and cries for forgiveness, and Says, he will sin no more;
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1722
and yet he sinnes againe the next day, and addes drunkennesse to thirst; that is, his sinne and his repentance, they runne in a circle,
and yet he Sins again the next day, and adds Drunkenness to thirst; that is, his sin and his Repentance, they run in a circle,
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1723
as drunkennes, and thirst? how shall wee distinguish then betweene these two, that purifying disposition in the Saints,
as Drunkenness, and thirst? how shall we distinguish then between these two, that purifying disposition in the Saints,
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1724
and those vanishing purposes, that carnall men may haue, that never had experience of the worke of grace, of that purity of heart, that wee speake of.
and those vanishing Purposes, that carnal men may have, that never had experience of the work of grace, of that purity of heart, that we speak of.
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1725
To this I answer briefly, you shall know the difference by this, 〈 ◊ 〉 godly man,
To this I answer briefly, you shall know the difference by this, 〈 ◊ 〉 godly man,
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1726
when hee falls into sinne, and is defiled with it, hee washeth himselfe from day to day;
when he falls into sin, and is defiled with it, he washes himself from day to day;
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1727
you shall find alwayes this, that he gets ground of the sinne, of the lust, that manifests it selfe in any actuall transgression, still it looseth by it, it gathers not strength, but looseth strength:
you shall find always this, that he gets ground of the sin, of the lust, that manifests it self in any actual Transgression, still it loses by it, it gathers not strength, but loses strength:
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1728
in a carnall man it is quite contrary, his sinne still increaseth, and intends the habit,
in a carnal man it is quite contrary, his sin still increases, and intends the habit,
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1729
and the lust growes stronger and stronger, it gets ground of him, and those good things that he hath, they are more and more worne out,
and the lust grows Stronger and Stronger, it gets ground of him, and those good things that he hath, they Are more and more worn out,
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1730
and so they grow worse and worse from day to day, and that is the property of an evill man, of vnregeneracie wheresoever, it is apt to grow worse and worse,
and so they grow Worse and Worse from day to day, and that is the property of an evil man, of unregeneracy wheresoever, it is apt to grow Worse and Worse,
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1731
and the more fal• … s they haue, the more sinne gets ground, and the more they lose;
and the more fal• … s they have, the more sin gets ground, and the more they loose;
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but it is not so w• … th a holy man, the more hee falls, the more strength he gathers, hee is the more holy by it, the more wary and watchfull,
but it is not so w• … th a holy man, the more he falls, the more strength he gathers, he is the more holy by it, the more wary and watchful,
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1733
and the more hee is emptied of himselfe, and drawes neerer to the Lord, and is the more inflamed with loue to him, hee is strengthened in faith,
and the more he is emptied of himself, and draws nearer to the Lord, and is the more inflamed with love to him, he is strengthened in faith,
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1734
and repentance, and in every grace:
and Repentance, and in every grace:
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1735
so that here the rule now hold• … not true, that acts increase habits, but the contrary, acts lessen the habits, which is a paradox i• … philosophy, but here it is so.
so that Here the Rule now hold• … not true, that acts increase habits, but the contrary, acts lessen the habits, which is a paradox i• … philosophy, but Here it is so.
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1736
If you aske how it can be? I 〈 ◊ 〉, in its owne nature every act intends 〈 ◊ 〉 habit,
If you ask how it can be? I 〈 ◊ 〉, in its own nature every act intends 〈 ◊ 〉 habit,
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1737
as well in 〈 ◊ 〉 • … odly 〈 ◊ 〉, 〈 ◊ ◊ 〉 man,
as well in 〈 ◊ 〉 • … oddly 〈 ◊ 〉, 〈 ◊ ◊ 〉 man,
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1738
but it comes to passe by accident, as 〈 ◊ 〉 say, because • … he grace in him 〈 ◊ 〉 stirred vp ▪ 〈 ◊ 〉 those foiles,
but it comes to pass by accident, as 〈 ◊ 〉 say, Because • … he grace in him 〈 ◊ 〉 stirred up ▪ 〈 ◊ 〉 those foils,
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1739
and slipps, and those falls, and infirmities, to which he is subiect:
and slips, and those falls, and infirmities, to which he is Subject:
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1740
I say, grace is stirred vp in him more and more, and more, and receiues more vigour, and strength.
I say, grace is stirred up in him more and more, and more, and receives more vigour, and strength.
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1741
As we say of true valour, it is increased more by opposition;
As we say of true valour, it is increased more by opposition;
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1742
so it comes to passe, that the more the childe of God falls into sinne, the more grace is intended, Sathan gets lesse ground,
so it comes to pass, that the more the child of God falls into sin, the more grace is intended, Sathan gets less ground,
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1743
as Hez• … kiah, when hee fell into pride, the pride of his heart was lessened more by it,
as Hez• … kiah, when he fell into pride, the pride of his heart was lessened more by it,
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1744
then when he shewed his treasure to the Ambassadour of the King of Babell, he knew not before the pride of his heart, that sinne, that fall did manifest his corruption, which hee did not see before.
then when he showed his treasure to the Ambassador of the King of Babel, he knew not before the pride of his heart, that sin, that fallen did manifest his corruption, which he did not see before.
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1745
So that, when the heart is sincere, when it is pure, when there is a right principle within ▪ grace is set more on worke to resist sinne.
So that, when the heart is sincere, when it is pure, when there is a right principle within ▪ grace is Set more on work to resist sin.
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1746
So David, when he had numbred the people, that made him more humble, and therefore the Lord shewed him more mercy afterwards,
So David, when he had numbered the people, that made him more humble, and Therefore the Lord showed him more mercy afterwards,
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1747
then ever he did before, hee shewed him where the Temple should bee built, and vsed him in that worke,
then ever he did before, he showed him where the Temple should be built, and used him in that work,
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1748
and never shewed him such mercie, and kindnesse before. (I cannot stand to expresse particulars) so it is with all the Saints;
and never showed him such mercy, and kindness before. (I cannot stand to express particulars) so it is with all the Saints;
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1749
their hearts are never better, nor in more holy temper, nor more fearefull to offend, and in a more gratious disposition, then after their falls;
their hearts Are never better, nor in more holy temper, nor more fearful to offend, and in a more gracious disposition, then After their falls;
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1750
and therefore consider that, that thou bee not deceived, that thou maist distinguish betweene this falling into sinne,
and Therefore Consider that, that thou be not deceived, that thou Mayest distinguish between this falling into sin,
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1751
and washing your selues, and that relapse to which evill men are subiect;
and washing your selves, and that relapse to which evil men Are Subject;
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1752
and keepe that for a rule, that wheresoever there is true grace, still it stirres it selfe more and more,
and keep that for a Rule, that wheresoever there is true grace, still it stirs it self more and more,
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1753
as it findes more resistance, even as the winde and the water, and the fire doth, you know, the water,
as it finds more resistance, even as the wind and the water, and the fire does, you know, the water,
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1754
when it findes a stop, it growes more vio lent, and so the winde:
when it finds a stop, it grows more vio lent, and so the wind:
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1755
of the same nature is grace, where it findes a stop, and findes resistance, it growes more strong, and intent.
of the same nature is grace, where it finds a stop, and finds resistance, it grows more strong, and intent.
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1756
The heathen had a little glimpse of this truth, when they said of vertue, that it growes more fresh and vigrous by being wounded;
The heathen had a little glimpse of this truth, when they said of virtue, that it grows more fresh and vigrous by being wounded;
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1757
that is, true of grace and holinesse, the true vertue, the more it is opposed, the more it growes:
that is, true of grace and holiness, the true virtue, the more it is opposed, the more it grows:
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1758
even as you see in opposition in the disputes of schollers, and all kind of contentions in law, or any thing else;
even as you see in opposition in the disputes of Scholars, and all kind of contentions in law, or any thing Else;
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1759
the stronger the ob• … ection is, where there is ability in the partie, it produceth new notions,
the Stronger the ob• … ection is, where there is ability in the party, it Produceth new notions,
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1760
and new answers, and puts them more to it;
and new answers, and puts them more to it;
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1761
so these assaults, and temptations, when there is truth of heart within, it drawes out more holinesse to God, and more strength, it multiplies the graces of God within:
so these assaults, and temptations, when there is truth of heart within, it draws out more holiness to God, and more strength, it multiplies the graces of God within:
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1762
so that the graces receive increase, the more they are exercised, and intended, and sinfull lusts decrease, the minde is more emptied forth;
so that the graces receive increase, the more they Are exercised, and intended, and sinful Lustiest decrease, the mind is more emptied forth;
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1763
the ch• … e that is in v• … and the drosse is more wi• … nowed out,
the ch• … e that is in v• … and the dross is more wi• … nowed out,
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1764
and the heart is more clensed from it.
and the heart is more cleansed from it.
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1765
So much 〈 ◊ 〉 serue for this, that whosoever will come to the Lord in prayer must sanctifie him in his heart, that is, he must come with a holy, and with a pure heart.
So much 〈 ◊ 〉 serve for this, that whosoever will come to the Lord in prayer must sanctify him in his heart, that is, he must come with a holy, and with a pure heart.
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1766
We haue shewed what this holinesse, and purenesse is, where is it consists, and likewise how the obiection is answered, that might deceiue vs. So much for that property.
We have showed what this holiness, and pureness is, where is it consists, and likewise how the objection is answered, that might deceive us So much for that property.
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1767
I must adde another, you shall find it Phil. 4. 6 whensoever you come to make your requests to the Lord, this is another condition, that he requires, to be thankfull for the mercies you haue received received already:
I must add Another, you shall find it Philip 4. 6 whensoever you come to make your requests to the Lord, this is Another condition, that he requires, to be thankful for the Mercies you have received received already:
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1768
in all things, saith he, let your requests bee made knowne to the Lord, with thanksgiving: in all things, Says he, let your requests be made known to the Lord, with thanksgiving:
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1769
as if he should say, take heede of this, that whensoever you come to put vp any petition to the Lord, you forget not the duty of thankfulnesse,
as if he should say, take heed of this, that whensoever you come to put up any petition to the Lord, you forget not the duty of thankfulness,
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1770
but still, when you come to a• … ke any thing, that you want, remember, that you giue thankes for that you haue.
but still, when you come to a• … ke any thing, that you want, Remember, that you give thanks for that you have.
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1771
Beloved, this condition must not be omitted:
beloved, this condition must not be omitted:
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1772
you see the Lord himselfe puts it in very carefully, let your requests be made knowne with prayer, and supplication, and with thanksgiving.
you see the Lord himself puts it in very carefully, let your requests be made known with prayer, and supplication, and with thanksgiving.
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1773
There is much reason why our petitions, and requests should bee accompanied with thanksgiving to the Lord: for is it not reason when you come to aske somewhat for your selues, that you should doe that also that is acceptable to God? will a man serue himselfe altogether, to come meerely to aske the thing hee wants? this a man man may doe out of loue to himselfe, out of respect to himselfe;
There is much reason why our petitions, and requests should be accompanied with thanksgiving to the Lord: for is it not reason when you come to ask somewhat for your selves, that you should do that also that is acceptable to God? will a man serve himself altogether, to come merely to ask the thing he Wants? this a man man may do out of love to himself, out of respect to himself;
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1774
but you must remember to do something that is pl• … asing and acceptable to the Lord. And therefore you shall finde in the old law, they were commanded still to come with peace offerings, that is, • … fferings, wherein they expressed thankfulnes, whensoever they had any speciall request to the Lord: you shall find that was the manner in Levit. & other places, that such a mā as came to request any thing at the Lords hands, might not come empty ha• … ded;
but you must Remember to do something that is pl• … asing and acceptable to the Lord. And Therefore you shall find in the old law, they were commanded still to come with peace offerings, that is, • … fferings, wherein they expressed thankfulness, whensoever they had any special request to the Lord: you shall find that was the manner in Levit. & other places, that such a man as Come to request any thing At the lords hands, might not come empty ha• … dead;
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1775
and what should he bring with him? a peace offering:
and what should he bring with him? a peace offering:
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1776
what was that? thankfu• … nesse for that peace he had enioyed, that was a peace offering:
what was that? thankfu• … ness for that peace he had enjoyed, that was a peace offering:
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1777
for peace is a generall word comprehending all kinde of mercies.
for peace is a general word comprehending all kind of Mercies.
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1778
For what is our health, but the peace of our humours within? what is our cheerefulnesse,
For what is our health, but the peace of our humours within? what is our cheerfulness,
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1779
and ioy, but the peace of conscience within? all the comfort wee haue in our name,
and joy, but the peace of conscience within? all the Comfort we have in our name,
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1780
and • … ate, it is peace in the particular, &c, so I say, whensoever thou com• … est with a petition, forget not to come with a peace offering, that is, forget not to come with thanksgiving to the Lord, for that which thou hast received:
and • … ate, it is peace in the particular, etc., so I say, whensoever thou com• … est with a petition, forget not to come with a peace offering, that is, forget not to come with thanksgiving to the Lord, for that which thou hast received:
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1781
doe somewhat that is acceptable to him, as well as seeke for that which is vsefull for thy selfe.
do somewhat that is acceptable to him, as well as seek for that which is useful for thy self.
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1782
Beloved, there is much reason for it:
beloved, there is much reason for it:
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1783
because, if a man be poring on his wants still, if it be 〈 ◊ 〉 his mind,
Because, if a man be poring on his Wants still, if it be 〈 ◊ 〉 his mind,
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1784
when he comes to call vpon God, it wi• … indispose him, for 〈 ◊ 〉 performance, it will beget murmuring,
when he comes to call upon God, it wi• … indispose him, for 〈 ◊ 〉 performance, it will beget murmuring,
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1785
and low• … enesse, and discontent, it will imbitte• … his spirit:
and low• … enesse, and discontent, it will imbitte• … his Spirit:
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1786
when as a man remembers many mercie• …, t• … at he hath received, when he makes a c• … talogue of them,
when as a man remembers many mercie• …, t• … At he hath received, when he makes a c• … talogue of them,
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1787
and innumerates them, it sweeten• … 〈 ◊ 〉 spirit, it makes him more gracious, it acts those graces that are in him, it drawes hi• … nearer to the Lord, it quickens him, it makes him more content• … d with his condition, that he is in:
and innumerates them, it sweeten• … 〈 ◊ 〉 Spirit, it makes him more gracious, it acts those graces that Are in him, it draws hi• … nearer to the Lord, it quickens him, it makes him more content• … worser with his condition, that he is in:
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1788
whereas, o• … the other side, forgetfulnesse of mercies, when a man is onely intent vpon his petition to haue the thing done, • … e • … kes in many times into that 〈 ◊ 〉 of disposition, that we finde in children, that,
whereas, o• … the other side, forgetfulness of Mercies, when a man is only intent upon his petition to have the thing done, • … e • … kes in many times into that 〈 ◊ 〉 of disposition, that we find in children, that,
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1789
when they cannot haue all that they would, they throw away that which they haue;
when they cannot have all that they would, they throw away that which they have;
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1790
so that is our fault many times, when wee come and seeke to the Lord for any thing that we neede, we are so intent vpon that, that we forget all the mercies we haue received, as if they were nothing:
so that is our fault many times, when we come and seek to the Lord for any thing that we need, we Are so intent upon that, that we forget all the Mercies we have received, as if they were nothing:
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1791
the Lord would not haue it so, but will haue vs remember what we receiue, that wee may be content to want, that our hea• … ts may be brought to pati ence and contentment, vnder the crosse,
the Lord would not have it so, but will have us Remember what we receive, that we may be content to want, that our hea• … ts may be brought to patience ence and contentment, under the cross,
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1792
and to want what it sh• … ll please him, for a time, to deny vs,
and to want what it sh• … ll please him, for a time, to deny us,
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1793
as Iob reasoneth, saith he, I haue received good from the Lords hands, it is his answere to his wife, and shall I not receiue • … ll;
as Job reasoneth, Says he, I have received good from the lords hands, it is his answer to his wife, and shall I not receive • … ll;
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1794
so, if a good man bee thankfull for mercies, it will make him ready to doe so, it will make him content with that present want:
so, if a good man be thankful for Mercies, it will make him ready to do so, it will make him content with that present want:
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1795
for he lookes to that which hee hath had in hand.
for he looks to that which he hath had in hand.
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1796
When a man saith thus with him selfe, thus, and thus much good I haue received, at the Lords hands, what though I want such a thing? what though I be prest with such an affliction,
When a man Says thus with him self, thus, and thus much good I have received, At the lords hands, what though I want such a thing? what though I be pressed with such an affliction,
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1797
and calamitie? I will be content to beare it, I say, the Lord lookes for this, expostulating with him,
and calamity? I will be content to bear it, I say, the Lord looks for this, expostulating with him,
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1798
and murmuring against him, is not a meeke manner of asking things at his hands,
and murmuring against him, is not a meek manner of asking things At his hands,
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1799
but, when a man so askes that, withall he is content to be denied, if his good pleasure bee so.
but, when a man so asks that, withal he is content to be denied, if his good pleasure be so.
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1800
Now, thankfulnesse for mercie, makes vs ready to be so affected, to be willing to be denied, to be content to resigne our selues to the Lord, and therefore he will haue thankfulnesse to goe with it, whensoever wee come to aske any thing at his hands.
Now, thankfulness for mercy, makes us ready to be so affected, to be willing to be denied, to be content to resign our selves to the Lord, and Therefore he will have thankfulness to go with it, whensoever we come to ask any thing At his hands.
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1801
And therefore obserue, that whensoever you come to seeke the Lord, you bee thankefull for the mercies you haue had, remember them;
And Therefore observe, that whensoever you come to seek the Lord, you be thankful for the Mercies you have had, Remember them;
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1802
for it is a great meanes to prevaile in our requests. Thankfulnesse is, as it were, the insense, that perfumes your petitions, that makes them acceptable,
for it is a great means to prevail in our requests. Thankfulness is, as it were, the insense, that perfumes your petitions, that makes them acceptable,
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1803
and prevalent with the Lord, so much the sooner. Prayer goes vp without incense, when wee offer vp our petitions without thankfulnesse;
and prevalent with the Lord, so much the sooner. Prayer Goes up without incense, when we offer up our petitions without thankfulness;
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1804
because that is a sacrifice, as you know it is called the cal• … s of our lips, and ever,
Because that is a sacrifice, as you know it is called the cal• … s of our lips, and ever,
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1805
when you ioyne thankfulnesse with your petitions, it is like a sacrifice mingled with it, that helpes to prevaile for you.
when you join thankfulness with your petitions, it is like a sacrifice mingled with it, that helps to prevail for you.
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1806
The next condition is, and it must not be forgotten, of all the rest, that we come to the Lord, in the name of Iesus Christ.
The next condition is, and it must not be forgotten, of all the rest, that we come to the Lord, in the name of Iesus christ.
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1807
This is a thing commonly knowne, you will say, who knowes not that, except we come in the name of Christ, no petition can be acceptable? Beloved, I say to you in that case, a• … t• … e Apostle Iames spea• …, Ia• …. 4. where hee giues this rule that wee should say, if the Lord will wee will doe such and such a thing to morrow, &c. and when the answere would bee ready, who knowes not this? saith hee,
This is a thing commonly known, you will say, who knows not that, except we come in the name of christ, no petition can be acceptable? beloved, I say to you in that case, a• … t• … e Apostle James spea• …, Ia• …. 4. where he gives this Rule that we should say, if the Lord will we will do such and such a thing to morrow, etc. and when the answer would be ready, who knows not this? Says he,
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1808
if you know the will of the Lord, and doe it not, your iudgement shall be greater;
if you know the will of the Lord, and do it not, your judgement shall be greater;
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1809
so I say, if any doe not practise this, (and it is a thing we are exceeding ready to forget,
so I say, if any do not practise this, (and it is a thing we Are exceeding ready to forget,
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1810
or wee are ready to doe it in a for• … ll, and in a 〈 ◊ ◊ 〉,
or we Are ready to do it in a for• … ll, and in a 〈 ◊ ◊ 〉,
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1811
but to doe it in good 〈 ◊ 〉, 〈 ◊ ◊ 〉 ought to doe it, therein commonly wee come short) you know how great a sinne it was, in the olde law, to offer without a Priest;
but to do it in good 〈 ◊ 〉, 〈 ◊ ◊ 〉 ought to do it, therein commonly we come short) you know how great a sin it was, in the old law, to offer without a Priest;
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1812
in the 17 of Leviticus it is said there, if any man brought his sacrifice,
in the 17 of Leviticus it is said there, if any man brought his sacrifice,
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1813
though it were the best sacrifice and the choise, yet, saith the text, • … f he did not bring it to the priest,
though it were the best sacrifice and the choice, yet, Says the text, • … f he did not bring it to the priest,
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1814
and to the Altar, but • … ay his sacrifice else where, without a Priest, such a man was guilty of blood,
and to the Altar, but • … ay his sacrifice Else where, without a Priest, such a man was guilty of blood,
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1815
and was to be cut off from his people; and was to be Cut off from his people;
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1816
that is, hee was to be cut off by the Priest, by excommunication, and after, by the civill Magistrate.
that is, he was to be Cut off by the Priest, by excommunication, and After, by the civil Magistrate.
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1817
You know, it was Vzziahs fault to offer incense, when it was proper to the Priest to doe it? the same sinne wee commit when wee come to the Lord, and thinke,
You know, it was Uzziah's fault to offer incense, when it was proper to the Priest to do it? the same sin we commit when we come to the Lord, and think,
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1818
because wee haue repented, and prayed fervently, because, wee thinke, our hearts and spirits are in a good disposition,
Because we have repented, and prayed fervently, Because, we think, our hearts and spirits Are in a good disposition,
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1819
because wee know no sinne, of which wee are conscious, for this cause wee thinke that wee shall bee heard.
Because we know no sin, of which we Are conscious, for this cause we think that we shall be herd.
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1820
It is true, the Lord requires these quallifications, in the partie, when hee prayes, but take heede of thinking to bee heard for this, this is to offer without a Priest.
It is true, the Lord requires these qualifications, in the party, when he prays, but take heed of thinking to be herd for this, this is to offer without a Priest.
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1821
You must come thus to the Lord, and say vnto him, Lord, I confesse (notwithstanding all this) I am vnvnworthy, I haue nothing in mee,
You must come thus to the Lord, and say unto him, Lord, I confess (notwithstanding all this) I am unworthy, I have nothing in me,
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1822
why thou shouldest regard mee, it cannot bee, that either I, or my prayer should be acceptable,
why thou Shouldst regard me, it cannot be, that either I, or my prayer should be acceptable,
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1823
but I beseech thee, take them at the hands of Christ, our High Priest, hee, that is entred into the vaile, he, that takes the prayers of the Saints, and mingles them 〈 ◊ ◊ ◊ 〉 when a 〈 ◊ 〉 can really doe this, wit• … dependance vpon Christ,
but I beseech thee, take them At the hands of christ, our High Priest, he, that is entered into the veil, he, that Takes the Prayers of the Saints, and mingles them 〈 ◊ ◊ ◊ 〉 when a 〈 ◊ 〉 can really do this, wit• … dependence upon christ,
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1824
and come boldly in his name, that is to offer a sacrifice to him, and this we must carefully remember;
and come boldly in his name, that is to offer a sacrifice to him, and this we must carefully Remember;
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1825
and therefore we see an excellent expression of this in Levit. 5. where this is made cleare to you, that it is not any excellency in the person, not any fervencie in the prayer, not any purenesse,
and Therefore we see an excellent expression of this in Levit. 5. where this is made clear to you, that it is not any excellency in the person, not any fervency in the prayer, not any pureness,
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1826
or holinesse that is found in him, nothing that come• … from man, that causeth his prayer to to be acceptable,
or holiness that is found in him, nothing that come• … from man, that Causes his prayer to to be acceptable,
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1827
but it is th• … priest, in that place from verse 〈 ◊ 〉.
but it is th• … priest, in that place from verse 〈 ◊ 〉.
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1828
to the 11. you shall finde there the law was, that he that came to sacrifice, must bring a sheepe, or a she goate, but if he were not so rich as to doe so, he was able enough to bring two • … tle doues;
to the 11. you shall find there the law was, that he that Come to sacrifice, must bring a sheep, or a she goat, but if he were not so rich as to do so, he was able enough to bring two • … tle Dove;
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1829
if yet he were not able to doe that, thē, saith the text, hee shall bring the tenth part of an Epha of fine flowre, (a very small thing) and, saith he, let him giue this to the priest,
if yet he were not able to do that, them, Says the text, he shall bring the tenth part of an Epha of fine flower, (a very small thing) and, Says he, let him give this to the priest,
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1830
and he shall make an attonement for him, and his sin shall be forgiven. Whence I obserue this, that it is not the goodnesse of the sacrifice, the price,and he shall make an atonement for him, and his since shall be forgiven. Whence I observe this, that it is not the Goodness of the sacrifice, the price,
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1831
nor the 〈 ◊ 〉, nor the excellency of that, when they came with a thousand • … ammes, • … nd so many sheepe,
nor the 〈 ◊ 〉, nor the excellency of that, when they Come with a thousand • … ammes, • … and so many sheep,
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1832
and bullocks, (as you reade of many great sacrifices, that were offered by the Kings) yet the tenth part of an Epha of fine flower, which was exceeding little, this prevailed fully as much;
and bullocks, (as you read of many great Sacrifices, that were offered by the Kings) yet the tenth part of an Epha of fine flower, which was exceeding little, this prevailed Fully as much;
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1833
it shewes evidently, that it is not in the sacrifice, but the poorest, and the 〈 ◊ 〉,
it shows evidently, that it is not in the sacrifice, but the Poorest, and the 〈 ◊ 〉,
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1834
and the meanest sacrifice will prev• … with God, as well as the richest, and the greatest.
and the Meanest sacrifice will prev• … with God, as well as the Richest, and the greatest.
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1835
What is the reason? for, saith he, it is the priest, that must offer it, he makes it acceptable;
What is the reason? for, Says he, it is the priest, that must offer it, he makes it acceptable;
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1836
so in this case, let the sacrifice bee never so meane, yet, if it be Christ, that offers the sacrifice,
so in this case, let the sacrifice be never so mean, yet, if it be christ, that offers the sacrifice,
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if it be commended to the priest, and he offers it, the Lord will accept it.
if it be commended to the priest, and he offers it, the Lord will accept it.
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1838
You shall finde that rule, Levit. 5. 11. He that brings a sacrifice, (this caution was given) he must put no incense 〈 ◊ 〉 it, neither oyle.
You shall find that Rule, Levit. 5. 11. He that brings a sacrifice, (this caution was given) he must put no incense 〈 ◊ 〉 it, neither oil.
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But, should the sacrifice be offered without incense? no, you shall finde in Levit. 16. that, alwayes the priest, when hee entred into the holie of holies, hee burnt incense, that the cloud of that incense might cover the Mercy seat:
But, should the sacrifice be offered without incense? no, you shall find in Levit. 16. that, always the priest, when he entered into the holy of holies, he burned incense, that the cloud of that incense might cover the Mercy seat:
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the meaning is this, that when any man comes to offer a prayer to the Lord, he can put no incense to it, the priest onely hee must put in incense, that is, Iesus Christ only must offer the sacrifice, wherein the Lord smells a savour of rest:
the meaning is this, that when any man comes to offer a prayer to the Lord, he can put no incense to it, the priest only he must put in incense, that is, Iesus christ only must offer the sacrifice, wherein the Lord smells a savour of rest:
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for the Lord expresseth himselfe in this manner, as if he were disquieted for sinne, and can take no rest;
for the Lord Expresses himself in this manner, as if he were disquieted for sin, and can take no rest;
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1842
now, when Iesus Christ offers a sacrifice, hee smells a savour of rest; because it comes from him, in whom he is well pleased:
now, when Iesus christ offers a sacrifice, he smells a savour of rest; Because it comes from him, in whom he is well pleased:
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1843
so, I say, wee must be carefull, t• … at wee remember wee come in the name of Christ.
so, I say, we must be careful, t• … At we Remember we come in the name of christ.
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1844
But, you will say, every man doth so, and how shall we know it?
But, you will say, every man does so, and how shall we know it?
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1845
You shall know it by this, if you haue boldnesse, and confidence ▪ that is an argument that you looke not vpon your selues, but vpon Christ.
You shall know it by this, if you have boldness, and confidence ▪ that is an argument that you look not upon your selves, but upon christ.
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1846
When a man i• … so exce• … ding ti• … erous, and doubting, and fearefull, that 〈 ◊ 〉 dares not come to the throne of grace,
When a man i• … so exce• … ding ti• … erous, and doubting, and fearful, that 〈 ◊ 〉 dares not come to the throne of grace,
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1847
or, if hee doe, yet hee makes a great question, whether he shall be heard or no, this is too much looking to himselfe, here the high priest is forgotten.
or, if he do, yet he makes a great question, whither he shall be herd or no, this is too much looking to himself, Here the high priest is forgotten.
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1848
If thou come in his name, there is enough to carry th•t out, it will breede boldnesse in thee, it will breede confidence:
If thou come in his name, there is enough to carry th•t out, it will breed boldness in thee, it will breed confidence:
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1849
if thou come in the name of Christ, and offer vp thy prayers through him, it will cause thee, in every petition thou puttest vp, to thinke thy selfe so much beholding to Christ, that thou wilt be ready to say, in thy heart, whensoever any petition is granted thee, I may thanke Iesus Christ for this.
if thou come in the name of christ, and offer up thy Prayers through him, it will cause thee, in every petition thou puttest up, to think thy self so much beholding to christ, that thou wilt be ready to say, in thy heart, whensoever any petition is granted thee, I may thank Iesus christ for this.
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1850
When a man, I say, shall bee so much put vpon his score, it will make him so much indebted to the Lord Iesus for his sinne that is remitted,
When a man, I say, shall be so much put upon his score, it will make him so much indebted to the Lord Iesus for his sin that is remitted,
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1851
and this petition that he hath granted, that his heart shall be more inlarged to thankfulnesse,
and this petition that he hath granted, that his heart shall be more enlarged to thankfulness,
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1852
when he is able to consider the benefit of redemption, and is ready to say with himselfe,
when he is able to Consider the benefit of redemption, and is ready to say with himself,
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1853
if Iesus Christ had not died, if I had not had such an high Priest, that hath entred into the very heavens,
if Iesus christ had not died, if I had not had such an high Priest, that hath entered into the very heavens,
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1854
as the Apostle saith Hebr. 9. 1• make intercession for mee, I had lost this benefit, I had never come to haue put vp a prayer to the Lord, or,
as the Apostle Says Hebrew 9. 1• make Intercession for me, I had lost this benefit, I had never come to have put up a prayer to the Lord, or,
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1855
if I had, it should not haue beene heard.
if I had, it should not have been herd.
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1856
But, you will say to mee, if wee be heard for Christ, then, though a man be sinful,
But, you will say to me, if we be herd for christ, then, though a man be sinful,
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1857
and though hee haue none of the precedent conditions, though he haue not that holinesse that is required,
and though he have none of the precedent conditions, though he have not that holiness that is required,
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1858
if the Priest make him acceptable, why may he not hope as well as the most holy man.
if the Priest make him acceptable, why may he not hope as well as the most holy man.
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1859
I answer briefly, though the Priest giue all acceptance to the sacrifice, and our prayers are accepted through him,
I answer briefly, though the Priest give all acceptance to the sacrifice, and our Prayers Are accepted through him,
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1860
yet that is not all, there are two things besides required, that the person, that brings the sacrifice, be cleane;
yet that is not all, there Are two things beside required, that the person, that brings the sacrifice, be clean;
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1861
no impure person was to bring a sacrifice:
no impure person was to bring a sacrifice:
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1862
secondly, that the sacrifice be without blemish, he that hath a male, and bring• … a female, is cursed:
secondly, that the sacrifice be without blemish, he that hath a male, and bring• … a female, is cursed:
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So this is required, that the person be righteous, and that the prayer be servent, such as is indited by the helpe of Gods spirit, that it may be a sacrifice fit for the Lord. But now, that we haue from Christ, is this, that though the person bee so,
So this is required, that the person be righteous, and that the prayer be servient, such as is Indited by the help of God's Spirit, that it may be a sacrifice fit for the Lord. But now, that we have from christ, is this, that though the person be so,
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1864
and the prayer thus qualified, and haue those forenoted conditions in it, yet it is not acceptable, without the Priest.
and the prayer thus qualified, and have those forenoted conditions in it, yet it is not acceptable, without the Priest.
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And therefore this should incourage you, when you consider the glorious God, his holinesse, that great distance betweene him and you,
And Therefore this should encourage you, when you Consider the glorious God, his holiness, that great distance between him and you,
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1866
and your selues, on the other side, how vile and sinfull you are, and vnfit to come and put vp your requests to him;
and your selves, on the other side, how vile and sinful you Are, and unfit to come and put up your requests to him;
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1867
now, when you thinke of a Mediator, of an high Priest, who is entred into heaven, who is gone thither,
now, when you think of a Mediator, of an high Priest, who is entered into heaven, who is gone thither,
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1868
and sits at the right • … and of Maiesty, making intercession for you, when you consider there is one high Priest, who is able to prevaile, not like the Priests in the law,
and sits At the right • … and of Majesty, making Intercession for you, when you Consider there is one high Priest, who is able to prevail, not like the Priests in the law,
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1869
but one, that i• … ouer the house of God, one that is the very sonne, that is not entred in through the blood of B• … lls,
but one, that i• … over the house of God, one that is the very son, that is not entered in through the blood of B• … lls,
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1870
and Goates, but with his owne blood;
and Goats, but with his own blood;
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1871
when out of this you shall receiue confide 〈 ◊ 〉, and come • … eere him with boldnesse, this is to • … ake vse of Christ,
when out of this you shall receive confide 〈 ◊ 〉, and come • … ere him with boldness, this is to • … ache use of christ,
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1872
and to offer sacrifice in hi• ….
and to offer sacrifice in hi• ….
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1873
There is no more rem• … ining now, but 〈 ◊ 〉, when you haue considered all the conditions mentioned,
There is no more rem• … ining now, but 〈 ◊ 〉, when you have considered all the conditions mentioned,
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1874
and • … tted your prayers according to the• …, that you b• … confide• … t,
and • … tted your Prayers according to the• …, that you b• … confide• … tO,
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1875
and expect much, that when you haue prayed, you may say thus, Lord, I expect now the granting of them, thou canst not now deny them, Lord, I wi• … l waite now.
and expect much, that when you have prayed, you may say thus, Lord, I expect now the granting of them, thou Canst not now deny them, Lord, I wi• … l wait now.
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1876
And this is our fault, when we haue prayed, and the thing comes not presently, wee are readie to giue over, we are not willing to waite.
And this is our fault, when we have prayed, and the thing comes not presently, we Are ready to give over, we Are not willing to wait.
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1877
Beloved, that is one thing specially to bee remembred, w• … must so farre magnify our prayers, we must set a price vpon them so farre and so esteeme them,
beloved, that is one thing specially to be remembered, w• … must so Far magnify our Prayers, we must Set a price upon them so Far and so esteem them,
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1878
and thinke them of that worth, that they will bring the thing to passe.
and think them of that worth, that they will bring the thing to pass.
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1879
If a man take a 〈 ◊ 〉, or a medicine, or an herbe, and vs• … i• … 〈 ◊ ◊ 〉 wound,
If a man take a 〈 ◊ 〉, or a medicine, or an herb, and vs• … i• … 〈 ◊ ◊ 〉 wound,
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1880
or a disease, once, or twice, or thrice, and, if he see it doth no good, he will • … ay it aside, and take another medicine:
or a disease, once, or twice, or thrice, and, if he see it does no good, he will • … ay it aside, and take Another medicine:
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1881
for, saith he, I haue tryed it, and it will doe m• … no good;
for, Says he, I have tried it, and it will do m• … no good;
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1882
so a 〈 ◊ 〉 doth with hi• … prayers, • … e sai• … h, I haue sought to the Lord, I haue prayed for this thing twice,
so a 〈 ◊ 〉 does with hi• … Prayers, • … e sai• … h, I have sought to the Lord, I have prayed for this thing twice,
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1883
or thrice, and it is not granted • … e; and therefore he is ready to lay it aside, as if it were not effectuall,
or thrice, and it is not granted • … e; and Therefore he is ready to lay it aside, as if it were not effectual,
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1884
and to take another meanes, this neglect of prayer is not to know the force of the medicine.
and to take Another means, this neglect of prayer is not to know the force of the medicine.
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1885
You must know therefore, of what efficacie prayer is, and trust i• …, and not giue over (f• … it is effectuall • … o bring the thing to passe) and not make 〈 ◊ 〉,
You must know Therefore, of what efficacy prayer is, and trust i• …, and not give over (f• … it is effectual • … oh bring the thing to pass) and not make 〈 ◊ 〉,
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1886
but • … ay, and 〈 ◊ 〉;
but • … ay, and 〈 ◊ 〉;
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1887
it was 〈 ◊ 〉 〈 ◊ 〉 when 〈 ◊ 〉 and shee sought to the 〈 ◊ 〉 for a 〈 ◊ 〉, shee made • … o much 〈 ◊ 〉 to giue 〈 ◊ 〉 to 〈 ◊ 〉, when they should haue stayed till the Lord had do• … it, his own• … way ▪ So Rebeccah, there was a promise,
it was 〈 ◊ 〉 〈 ◊ 〉 when 〈 ◊ 〉 and she sought to the 〈 ◊ 〉 for a 〈 ◊ 〉, she made • … oh much 〈 ◊ 〉 to give 〈 ◊ 〉 to 〈 ◊ 〉, when they should have stayed till the Lord had do• … it, his own• … Way ▪ So Rebecca, there was a promise,
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1888
and no doubt, Iacob, and shee prayed for the fulfilling of that promise, but she made too much hast, she tooke a wrong way to get the blessing by lying, this was not waiting,
and no doubt, Iacob, and she prayed for the fulfilling of that promise, but she made too much haste, she took a wrong Way to get the blessing by lying, this was not waiting,
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1889
but a stepping out to another meanes; because they thought prayer, and dependance vpon God would not doe it.
but a stepping out to Another means; Because they Thought prayer, and dependence upon God would not do it.
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1890
So Saul would not waite vpon God, but he would offer sacrifice, this was to make hast.
So Saul would not wait upon God, but he would offer sacrifice, this was to make haste.
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And so it is, when a man is discouraged;
And so it is, when a man is discouraged;
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David, when the thing was not presently granted, he was ready to giue over, and falls to a desperate complaint, saying, one day I shall fall by the hands of Saul. David, when the thing was not presently granted, he was ready to give over, and falls to a desperate complaint, saying, one day I shall fallen by the hands of Saul.
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Take heede of this, and when wee offer our prayers thus, learne to know what they are, learne to trust them,
Take heed of this, and when we offer our Prayers thus, Learn to know what they Are, Learn to trust them,
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and to depend, and waite vpon God, say certainly, I shall not be denied, the thing shall surely be granted.
and to depend, and wait upon God, say Certainly, I shall not be denied, the thing shall surely be granted.
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So much for this time, and this text ▪
So much for this time, and this text ▪
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